__________________________________________________________________ Title: Barnes' New Testament Notes Creator(s): Barnes, Albert Print Basis: Grand Rapids, Mich. : Baker Book House, 1949. Rights: Public Domain CCEL Subjects: All; Bible LC Call no: BS491 .B37 1949 LC Subjects: The Bible Works about the Bible __________________________________________________________________ Notes on the New Testament Explanatory and Practical by Albert Barnes Enlarged Type Edition Edited by Robert Frew, D.D. with Numerous Additional Notes and a Series of Engravings Baker Book House Grand Rapids 6, Michigan vols. 1 (Matthew and Mark)-2 (Luke-John): 1949 vols. 3+: 1950 __________________________________________________________________ Original Preface to the Notes on the Gospels In the preparation of the following Notes, free use has been made of all the helps within the reach of the author. The works from which most assistance has been derived are, Walton's Polyglott; the Critici Sacri, particularly the Notes of Grotius; Lightfoot's Works; Macknight and Newcome's Harmony of the Gospels; Jahn's Archaeology; Horne's Introduction; Doddridge's Family Expositor; Calmet's Dictionary; Campbell on the Gospels; the Commentaries of Kuinoel, Rosenmuller Clarke, and Henry; Tittman's Meletamata Sacra on John; the Sacred Geography of Wells, and that prepared for the American Sunday School Union, by Messrs J. & J. W. Alexander. The object has been to express, in as few words as possible, the real meaning of the Gospels;--the results of their critical study, rather than the process by which these results were reached. This work is designed to occupy a place, which is supposed to be unappropriated, in attempts to explain the New Testament. It was my wish to present to Sunday school teachers a plain and simple explanation of the more common difficulties of the book which it is their province to teach. This wish has given character to the work. If it should occur to any one that more minute explanations of words, phrases, and customs, have been attempted than might seem to them desirable, it will be recollected that many Sunday school teachers have little access to means of information, and that no small part of their success is dependent on the minuteness and correctness of the explanation which is given to children. This work is designed also to be a Harmony of the Gospels. Particular attention has been bestowed, especially in the Notes on Matthew, to bring the different narratives of the evangelists together, and to show that, in their narration of the same events, there is no real contradiction. It will be recollected, that the sacred narrative of an event is what it is reported to be by all the evangelists. It will also be recollected, that the most plausible objections to the New Testament have been drawn from the apparent contradictions in the Gospels. The importance of meeting these difficulties, in the education of the young, and of showing that these objections are not well founded, will be apparent to all. Particular attention has been paid to the references to parallel passages of Scripture. In all instances, in these Notes, they are an essential part of the explanation of the text. The authority of the Bible has been deemed the only authority that was necessary in such cases; and it is hoped that no one will condemn any explanation offered, without a candid examination of the real meaning of the passages referred to. The main design of these Notes will be accomplished, if they furnish a just explanation of the text. Practical remarks could not have been more full without materially increasing the size of the book, and, as was supposed, without essentially limiting its circulation and its usefulness. All that has been attempted, therefore, in this part of the work, has been to furnish leading thoughts, or heads of practical remark, to be enlarged on at the discretion of the teacher. These Notes have been prepared amidst the pressing and anxious cares of a responsible pastoral charge. Of their imperfections no one can be more sensible than the author. Of the time and patience indispensable in preparing even such brief Notes on the Bible, under the conviction that the opinions expressed may form the sentiments of the young on the subject of the Book of God, and determine their eternal destiny, no one can be sensible who has not made the experiment. The great truth is becoming more and more impressed on the minds of this generation, that the Bible is the only authoritative source of religious belief; and if there is any institution pre-eminently calculated to deepen this impression, and fix it permanently in the minds of the coming age, it is the Sunday school. Every minister of the Gospel, every parent, every Christian, must therefore feel it important that just views of interpretation should be imbibed in these schools. I have felt more deeply than I have any other sentiment, the importance of inculcating on the young proper modes of explaining the sacred Scriptures. If I can be one of the instruments, however humble, in extending such views through the community, my wish in this work will be accomplished. I commit it, therefore, to the blessing of the God of the Bible, with the prayer that it may be one among many instruments of forming correct religious views, and promoting the practical love of God and man among the youth of this country. ALBERT BARNES. PHILADELPHIA, August 25th, 1832. For INTRODUCTION to BARNES See Barnes "Mt 1:2" __________________________________________________________________ PREFACE TO THE GOSPEL ACCORDING TO MATTHEW THE word Gospel means good news, or a joyful message. It commonly signifies the message itself. But it is here used to denote the book containing the record of the message. The title "saint," given to the sacred writers of the New Testament, is of Roman Catholic origin, and is of no authority. It is now conceded pretty generally that Matthew wrote his gospel in his native tongue; that is, the language of Palestine. That language was not pure Hebrew, but a mixture of the Hebrew, Chaldaic, and Syraic, commonly called Syro-Chaldaic, or Aramaean. This language our Saviour undoubtedly used in his conversation; [see instances in Mr 7:34; Mt 27:46] and his disciples would naturally use this language also, unless there were good reasons why they should write in a foreign tongue. It is agreed that the remainder of the New Testament was written in Greek. The reason for this, in preference to the native language of the writers, was, that Greek was the language then generally spoken and understood throughout the eastern countries conquered by Alexander the Great, and particularly in Judea, and in the regions where the apostles first laboured. The Christian Fathers, without any exception, assert that Matthew wrote his gospel for the use of the Christians in Palestine, and say that it was written in the Hebrew dialect. It should be remarked, however, that many modern critics of much eminence do not suppose the evidence that Matthew wrote in Hebrew to be decisive; and believe that there is sufficient proof that, like the other writers of the New Testament, Matthew wrote in Greek. See Lardher's works, vol. v. pp. 308-318, London edition, 1829. The Gospel of Matthew exists now, however, only in Greek. The original Hebrew, or Syro-Chaldaic, if it was written in that language, has been designedly laid aside, or undesignedly lost. The question, then, naturally arises, who is the author of the Greek translation which we possess? and is it to be regarded as of Divine authority? It has been conjectured by some that Matthew himself furnished a Greek translation of the Hebrew. This conjecture, in itself probable enough, wants human testimony to support it. Athanasius, one of the early Fathers, says that it was translated by "James, the brother of our Lord according to the flesh." Papias, another of the early Fathers, says, that "each one translated it as he was able." If James translated it, there can be no question about its inspiration and canonical authority. Nor does it affect the question of its inspiration, even if we are ignorant of the name of the translator. The proper inquiry is, whether it had such evidence of inspiration as to be satisfactory to the church in the times when they were under the direction of the apostles. That it had such evidence, none acquainted with ancient history will doubt. Epiphanius says that the Gospel by Matthew was written while Peter and Paul were preaching at Rome. This was about the year of our Lord 63, about the time of the destruction of Jerusalem. It is now generally supposed that this gospel was written about this time. There is very clear evidence in the gospel that it was written before the destruction of Jerusalem. The destruction of the holy city is clearly and minutely told; but there is not the slightest intimation in it that these predictions had been accomplished; a thing which we should naturally expect if the gospel was not written until after these calamities came upon the Jews. Comp. Ac 11:28. It has been till lately uniformly regarded as having been written before either of the other evangelists. Some of late have, however, endeavoured to show that Luke was written first. All testimony, and all ancient arrangements of the books, are against the opinion; and when such is the fact, it is of little consequence to attend to other arguments. In all copies of the New Testament, and in all translations, this gospel has been placed first. This, it is probable, would not have been done, had not Matthew published his gospel before any other was written. Matthew, the writer of this gospel, called also Levi, son of Alpheus, was a publican, or tax-gatherer, under the Romans. See Barnes "Mt 9:9"; See Barnes "Lu 5:27." Of his life and death little is certainly known. Socrates, a writer of the fifth century, says that he went to Ethiopia, after the apostles were scattered abroad from Judea, and died a martyr in a city called Nadebbar; but by what kind of death is altogether uncertain. However, others speak of his preaching and dying in Parthia or Persia, and the diversity of their accounts seems to show that they are all without good foundation. See Lardher's works, vol. v. pp. 297, 297. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 1 GOSPEL ACCORDING TO MATTHEW. 1. The book of the generation. This is the proper title of the chapter. It is the same as to say, "The account of the ancestry or family, or the genealogical table of Jesus Christ." The phrase is common in Jewish writings. Compare Ge 5:1, "This is the book of the generations of Adam," that is, the genealogical table of the family or descendants of Adam. See also Ge 6:9. The Jews, moreover, as we do, kept such tables of their own families, and it is probable that this was copied from the record of the family of Joseph. Jesus. See Mt 1:21. Christ. The word Christ is a Greek word, signifying anointed. The Hebrew word signifying the same is Messiah. Hence, Jesus is called either the Messiah, or the Christ, meaning the same thing. The Jews speak of the Messiah; Christians speak of him as the Christ. Anciently, when kings and priests were set apart to their office, they were anointed with oil, Le 4:3; 6:20; Ex 28:41; 29:7; 1 Sa 9:16; 15:1; 2 Sa 23:1. To anoint, therefore, means often the same as to consecrate, or set apart to any office. Thence those thus set apart are said to be anointed, or the anointed of God. It is for this reason that the name is given to the Lord Jesus, Da 9:24. He was set apart by God to be the King, and High Priest, and Prophet of his people. Anointing with oil was, moreover, supposed to be emblematic of the influences of the Holy Spirit; and as God gave him the Spirit without measure, (Joh 3:34) so he is called peculiarly the Anointed of God. The Son of David, The word son, among the Jews, had a great variety of significations. It means, literally, a son; then a grandson; a descendant; an adopted son; a disciple, or one who is an object of tender affection--one who is to us as a son. In this place it means a descendant of David; or one who was of the family of David. It was important to trace the genealogy of Jesus up to David, because the promise had been made that the Messiah should be of his family, and all the Jews expected it would be so. It would be impossible, therefore, to convince a Jew that Jesus was the Messiah, unless it could be shown that he was descended from David. See Jer 23:5 Ps 132:10,11; compared with Ac 13:23; Joh 7:42. The Son of Abraham. The descendant of Abraham. The promise was made to Abraham also. See Ge 12:3; Ge 21:12; comp. Heb 11:13; Ga 3:16. The Jews expected that the Messiah would be descended from him; and it was important, therefore, to trace the genealogy up to him also. Though Jesus was of humble birth, yet he was descended from most illustrious ancestors. Abraham, the father of the faithful--" the beauteous model of an eastern prince,"--and David, the sweet psalmist of Israel, the conqueror, the magnificent and victorious leader of the people of God, were both among his ancestors. From these two persons, the most eminent for piety, and the most renowned for their excellencies of all the men of antiquity, sacred or profane, the Lord Jesus was descended; and though his birth and life were humble, yet they who regard an illustrious descent as of value, may find here all that is to be admired in piety, purity, patriotism, splendour, dignity, and renown. {a} "generation of Jesus Christ" Lu 3:33 {b} "son of David" Ps 132:11; Mt 22:45; Ac 2:30 {c} "son of Abraham" Ge 22:18; Ga 3:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 2 INTRODUCTION. THE writings which are regarded by Christians as the sole standard of faith and practice, have been designated at various periods by different names. They are frequently called The Scriptures, to denote that they are the most important of all writings; The Holy Scriptures, because composed by persons divinely inspired, and containing sacred truth; and The Canonical Scriptures. The word canon means a rule; and it was applied by the Christian fathers to the books of the Bible because they were regarded as an authoritative rule of faith and practice; and also to distinguish them from certain spurious or apocryphal books, which, although some of them might be true as matter of history, or correct in doctrine, were not regarded as a rule of faith, and were therefore considered as not canonical. But the most common appellation given now to these writings is THE BIBLE. This is a Greek word signifying book. It is given to the Scriptures by way of eminence, to denote that this is the Book of books, as being infinitely superior to every unassisted production of the human mind. In the same way, the name Koran or reading is given to the writings of Mohammed, denoting that they are the chief writings to be read, or eminently the reading. The most common and general division of the Bible is into the Old and New Testaments. The word testament, with us, means a will; an instrument in writing, by which a person declares his will in relation to his property after his death. This is not, however, its meaning when applied to the Scriptures. It is taken from the Greek translation of the Hebrew word meaning covenant, compact, or agreement. The word is applied to the covenant or compact which God made with the Jews to be their God, and thus primarily denotes the agreement, the compact, the promises, the institutions, of the old dispensation, and then the record of that compact in the writings of Moses and the Prophets. The name" Old Testament," or" Old Covenant," therefore, denotes the books containing the records of God's compact with his people, or his dispensations under the Mosaic or Jewish state. The phrase New Covenant, or Testament, denotes the books which contain the record of his new covenant or compact With his people under the Messiah, or since Christ came. We find mention made of the Book of the Covenant in Ex 24:7, and in the New Testament the word is once used, (2 Co 3:14,) with an undoubted reference to the sacred books of the Jews. By whom, or at what time, these terms were first used to designate the two divisions of the sacred Scriptures, is not certainly known. There can be no doubt, however, of the great antiquity of the application. The Jews divided the Old Testament into three parts, called THE LAW, THE PROPHETS, and THE HAGIOGRAPHA, or the holy writings. This division is noticed by our Saviour in Lu 24:44. See Barnes "Lu 24:44". "All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me." Josephus, the Jewish historian, also makes mention of the same division. (Against Apion). "We have," says he, "only twenty-two books which are to be believed to be of Divine authority; of which five are the books of Moses. From the death of Moses to the reign of Artaxerxes, son of Xerxes, king of Persia, the prophets who were the successors of Moses have written in thirteen books. The remaining four books contain hymns to God and documents of life for the use of men." It is probable that precisely the same books were not always included in the same division; but there can be no doubt that the division itself was always retained. The division into twenty-two books was made partly, no doubt, for the convenience of the memory. This was the number of letters in the Hebrew alphabet. The English Bible contains thirty-nine instead of twenty-two books in the Old Testament. The number which Josephus reckons may be accurately made out as follows: The first division, comprehending the five books of Moses, or THE LAW. The second, including, 1st, Joshua; 2nd, Judges, with Ruth; 3rd, Samuel; 4th, Kings; 5th, Isaiah; 6th, Jeremiah, with Lamentations; 7th, Ezekiel; 8th, Daniel; 9th, the twelve minor prophets; 10th, Job; 11th, Ezra, including Nehemiah; 12th, Esther; 13th, Chronicles: these thirteen books were called THE PROPHETS. The four remaining will be Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. In regard to the second division, it is a fact well known, that the twelve smaller prophets, from Hosea to Malachi, were for convenience uniformly united in one volume; and that the small books of Ruth and Lamentations were attached to the larger works mentioned, and Ezra and Nehemiah were long reckoned as one book. The arrangement of the books of the Bible has not always been the same. The order followed in the English Bible is taken from the Greek translation called the Septuagint. Probably the best way to read the Bible is to read the books as nearly as possible in the order in which they were written. Thus Isaiah informs us, (Isa 1:1) that his prophecies were delivered in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; and, to be correctly understood, should be read in connexion with the record of those reigns in Kings and Chronicles. The names of most of the books in the Bible are taken from the Greek translation above mentioned. The books of the Bible were anciently written without any breaks, or divisions into chapters and verses. For convenience, the Jews early divided the Old Testament into greater and smaller sections. These sections in the law and prophets were read in the worship of the synagogues. The New Testament was also early divided in a similar manner. The division into chapters and verses is of recent origin. It was first adopted in the 13th century by Cardinal Hugo, who wrote a celebrated commentary on the Scriptures. He divided the Latin Vulgate, the version used in the church of Rome, into chapters nearly the same as those which now exist in our English translation. These chapters he divided into smaller sections by placing the letters A, B, C, etc., at equal distances from each other in the margin. The division into verses was not made until a still later period. The division of Cardinal Hugo into chapters became known to Rabbi Nathan, a distinguished Jew, who adopted it for the Hebrew Bible, and placed the Hebrew letters, used also as numerals, in the margin. This was used by Rabbi Nathan in publishing a concordance, and adopted by Athias in a printed edition of the Hebrew Bible in 1661. The verses into which the New Testament is divided are still more modern, and are an imitation of those used by Rabbi Nathan in the fifteenth century. This division was invented and first used by Stephens, in an edition of the New Testament printed in 1551. The division was made as an amusement while he was on a journey from Lyons to Paris, during the intervals in which he rested in travelling. It has been adopted in all the subsequent editions of the Bible. In regard to this division into chapters and verses, it is clear that they are of no authority whatever. It has been doubted whether the sacred writers used any points or divisions of any kind. It is certain that they were wholly unacquainted with those now in use. It is further evident that, in all cases, these divisions have not been judiciously made. The sense is often interrupted by the close of a chapter, and still oftener by the break in the verses. In reading the Scriptures, little regard should be had to this division. It is of use now only for reference; and inaccurate as it is, it must evidently be substantially retained. All the books that have been printed for three hundred years, which refer to the Bible, have made their reference to these chapters and verses; and to attempt any change now would be to render almost useless a great part of the religious books in our language, and to introduce inextricable confusion in all attempts to quote the Bible. The first translation of the Old Testament was made about the year 270 before the Christian era. It was made at Alexandria, in Egypt, into the Greek language, and probably for the use of the Jews, who were scattered among pagan nations. Ancient writers inform us, indeed, that it was made at the command of Ptolemy Philadelphus, to be deposited in the Library at Alexandria. It bears internal marks of having been made by different individuals, and no doubt at different times. It came to be extensively used in Judea, and no small part of the quotations in the New Testament were taken from it. There is no doubt that the apostles were familiar with it; and as it had obtained general currency, they chose to quote it rather than translate the Hebrew for themselves. It is called the Septuagint, or the version by the Seventy, from a tradition that seventy elders of Israel, deputed for that purpose, were employed in making the translation. The language Spoken by our Saviour and his apostles was a corruption of the Hebrew, a mixture of that and the language spoken in Chaldee, called Syro-Chaldaic, or more commonly the Syriac. The reason why the New Testament was not written in this language was, that the Greek had become the common language used throughout the eastern nations subject to the Romans. This general use of the Greek language was produced by the invasion and conquest of those nations by Alexander the Great, about 330 years before Christ. The New Testament was, however, early translated into the Syriac language. A translation is now extant in that language, held in great veneration by Syrian Christians, said to have been made in the first century, or in the age of the apostles, and acknowledged by all to have been made before the close of the second century. About the beginning of the fourth century, the Bible was translated into Latin by Jerome. This translation was made in consequence, as he says, of the incorrectness of a version then in use, called the Italic. The translation made by Jerome, now called the Latin Vulgate, is the authorized version of the church of Rome. [For an account of this version, See Barnes on "Is 1:1".] The Bible was translated by Luther in the beginning of the Reformation. This translation has done much to fix the German language, and is now the received version among the Lutheran churches. There have been many other translations of the Bible, and there are many more still in progress. More than one hundred and fifty translations of the whole Bible, or parts of it, have been made during the last half century. Those which have been mentioned, together with the English, have been, however, the principal, and are most relied on as faithful exhibitions of the meaning of the sacred Scriptures. The English translation of the Bible now in use was made in the reign of James I. This translation was intended only as an improvement of those previously in existence. A short account of the translation of the Bible into our own language cannot fail to be interesting. It is not easy to ascertain the precise time when the gospel was introduced into Britain, or when the inhabitants were first in possession of the Bible. The earliest version of which we have any account is a translation of the Psalms into the Saxon language, about the year 706. But the principal translation at that early period was made by the "venerable Bede," about the year 730. He translated the whole Bible into the Saxon language. The first English translation of the Bible was executed about the year 1290 by some unknown individual. About the year 1380, John Wickliffe, the morning star of the Reformation, translated the entire Bible into English from the Latin. The great labour and expense of transcribing books, before the invention of printing, probably prevented a very extensive circulation of the Scriptures among the people. [So great was the expense of transcribing the Bible at that time, that the price of one of Wickliffe's New Testaments was not less than forty pounds sterling, or one hundred and seventy-six dollars and seventy- eight cents of our money. And it should be matter of devout gratitude to God that, by the art of printing, the New Testament can now be obtained for the trifling sum of ten cents, and the entire Bible for twenty-five]. Yet the translation of Wickliffe is known to have produced a vast effect on the minds of the people. Knowledge was beginning to be sought for with avidity. The eyes of the people were beginning to open to the abominations of the church of Rome; and the national mind was preparing for the great change which followed in the days of Luther. So deep was the impression made by Wickliffe's' translation, and so dangerous was it thought to be to the interest of the Romish religion, that a bill was brought into the House of Lords for the purpose of suppressing it. The bill was rejected through the influence of the Duke of Lancaster; and this gave encouragement to the friends of Wickliffe to publish a more correct translation of the Bible. At a convocation, however, held at Oxford, in 1408, it was decreed that no one should translate any text of the Holy Scripture into English, by way of a book, or little book, or tract; and that no book of this kind should be read that was composed in the time of John Wickliffe, or since his death. This decree led the way to a great persecution; and many persons were punished severely, and some even with death, for reading the Bible in English. The Bible translated by Wickliffe was never printed. Some years since the New Testament was printed in England. For the first printed English translation of the Scriptures we are indebted to William Tindal. He printed this translation at Antwerp, in Flanders; and the copies were brought thence into England. So great was the opposition to this by the Roman Catholic clergy, that the Bishop of London endeavoured to buy up whole editions as fast as they were printed, to burn them. This effort, however, produced little effect. Copies of the New Testament were multiplied. It is said that, on one occasion, Sir Thomas More, then chancellor of England, asked how Tindal contrived to maintain himself abroad. To which it was replied that the Bishop of London supported him by purchasing the Scriptures as fast as they could be printed. In 1535, the whole Bible, translated into English, was printed in folio, and dedicated to the king, by Miles Coverdale. This was the first English translation of the Bible allowed by royal authority. Various editions and translations of the Scriptures, with various degrees of correctness, were printed in successive years, till, in 1568, the edition appeared which was called "the Bishop's Bible," or "the great English Bible." This was prepared by royal authority. It was the work of much care. Different learned men undertook to translate different parts of the Bible, and after these persons had been carefully compared, the whole was printed, and directed to be used as an authorized English translation of the Scriptures. This, after being reprinted many times, and after being in use for half an century, was succeeded by the translation at present in use. * The following is a specimen of this translation:- __________________________________________________________________ Matthew, chap. v.--And Jhesus seynge the people, went up into an hil; and whanne he was sett, his disciplis camen to him. And he openyde his mouthe, and taughte them; and seide, Blessid be pore men in spirit; for the kyngdom of hevenes is hereun [theirs]. Blessid ben mylde men: for thei schulen weelde the erthe. Blessid ben thei that mournen: for thei schal be comfortid. Blessid be thei that hungten and thirsten rightwisnesse [Rightfulnesse, MS, plures]: for thei schal be fulfilled. Blessid ben merciful men: for thei schul gete mercy. Blessid ben thei that ben of clene herte: for thei schulen se god. Blessid ben pesible men: for thei schulen be clepid goddis children. Blessid ben thei that surften persecucioun for rightwisnesse: for the kyngdom of hevenes is hern. Ye schul be blessid whanne men schul curse you, and schul pursue you: and schul seye al yvel agens you liynge for me. Joie ye and be ye glade:for your meede is plenteous in hevenes: for so thei hah pursued also prophets that weren bifore you. Ye ben salt of the erthe, that if the salt vanishe awey wherynne schal it be salted? to nothing it is worth over, no but it be cast out, and be defoulid of men. Ye ben light of the world, a citee sett on an hil may not be hid. Ne me teendith not a lanterne and puttith it under a bushel; but on a candlesfik that it give light to alle that ben in the hous. So, schyne your light bifore men, that thei see youre gode workis, and glorifie your fadir that is in hevenes. Nyle ghe deme that I cam to undo the Lawe or the prophets, I cam not to undo the lawe but to fulfille. Forsothe I sey to you till hevene and erthe passe, oon lettre, or oon title, schal not passe fro the Lawe till alle thingis be don. Therefore he that brekith oon of these leeste maundementis, and techith thus men, sehal be clepid the Leest in the rewme of hevenes; but he that doth, and techith, schal be clepid greet in the kyngdom of hevenes.--Baber's Edition. __________________________________________________________________ As this is in many respects, the most important of all English translations of the sacred Scriptures, it is proper to dwell more fully . on the circumstances under which it was made. It was undertaken by the authority of King James I. of England. He came to the throne in 1603. Several objections having been made to the "Bishop's Bible," then in general use, he ordered a new translation to be made. This work he committed to fifty-four men; but before the translation was commenced, seven of them had either died, or had declined the task, so that it was actually accomplished by forty-seven. All of them were eminently distinguished for their piety, and for their profound acquaintance with the original languages. This company of eminent men was divided into six classes, and to each class was allotted a distinct part of the Bible to be translated. "Ten were to meet at Westminster, and to translate from Genesis to the end of the second book of Kings. Eight assembled at Cambridge, and were to translate the remaining historical books, the Psalms, Job, Canticles, and Ecclesiastes. At Oxford, seven were to translate the four greater Prophets, the Lamentations of Jeremiah, and the twelve minor Prophets. The four Gospels, the Acts of the Apostles, and the Revelation, were assigned to another company of eight at Oxford; and the Epistles were allotted to a company of seven at Westminster. Lastly, another company at Cambridge were to translate the Apocrypha." To these companies the king gave instructions to guide them in their work, of which the following is the substance:- The Bishop's Bible, then used, to be followed, and to be altered as little as the original would permit. The names of the sacred writers to be retained as they were commonly used. When a word had different significations, that to be kept which hath been most commonly used by the fathers, and most eminent writers. No alteration to be made in the chapters and verses. No marginal notes to be affixed, except to explain the Greek and Hebrew words that could not be briefly and fitly explained in the text. Reference to parallel places to be set down in the margin. Each man of a company to take the same chapters, and translate them according to the best of his abilities; and when this was done, all were to meet together and compare their translations, and agree which should be regarded as correct. Each book, when thus translated and approved, to be sent to every other company for their approbation. Besides this, the translators were authorized, in cases of great difficulty, to send letters to any learned men in the kingdom to obtain their opinions. In this manner the Bible was translated into English. In the first instance, each individual translated each book allotted to his company. Secondly, the readings to be adopted were agreed upon by that company assembled together. The book thus finished was sent to each of the other companies to be examined. At these meetings one read the English, and the rest held in their hands some Bible, of Hebrew, Greek, Latin, French, Spanish, etc. If they found any fault, says Selden, they spoke; if not, he read on. The translation was commenced in 1607, and completed in about three years. At the end of that time, three copies of it were sent to London. Here a committee of six reviewed the work, which was afterwards reviewed by Dr. Smith, who wrote the preface, and by Dr. Bilson. It was first printed, in 1611, at London, by Robert Barker. From this account, it is clear that no ordinary care was taken to furnish to English readers a correct translation of the sacred Scriptures. No translation of the Bible was ever made under more happy auspices; and it would now be impossible to furnish another translation in our language under circumstances so propitious. Whether we contemplate the number, the learning, or the piety of the men employed in it; the cool deliberation with which it was executed; the care taken that it should secure the approbation of the most learned men, in a country that embosomed a vast amount of literature; the harmony with which they conducted their work; or the comparative perfection of the translation, we see equal cause of gratitude to the great Author of the Bible that we have so pure a translation of his word. From this time the English language became fixed. More than two hundred years have elapsed, and yet the simple and majestic purity and power of the English tongue is expressed in the English translation of the Bible, as clearly as when it was given to the world. It has become the standard of our language; and nowhere can the purity and expressive dignity of this language be so fully found as in the sacred Scriptures. The friends of this translation have never claimed for it inspiration or infallibility. Yet it is the concurrent testimony of all who are competent to express an opinion, that no translation of the Bible into any language has preserved so faithfully the sense of the original as the English. Phrases there may be, and it is confessed there are, which modern criticism has shown not to express all the meaning of the original; but as a whole, it indubitably stands unrivalled. Nor is it probable that any translation can now supply its place, or improve upon its substantial correctness. The fact that it has, for two hundred years, poured light into the minds of millions, and guided the steps of generation after generation in the way to heaven, has given to it somewhat of the venerableness which appropriately belongs to a book of God. Successive ages may correct some of its few un- important errors; may throw light on some of its obscure passages; but, to the consummation of all things, it must stand, wherever the English language is spoken, as the purest specimen of its power to give utterance to the meaning of ancient tongues, and of the simple and pure majesty of the language which we speak. These remarks are made, because it is easy for men who dislike the plain doctrines of the Bible, and for those ignorant of the true history of its translation, to throw out insinuations of its unfaithfulness. From various quarters, from men opposed to the clear doctrines of the Scriptures, are often heard demands for a new translation. We by no means assert the entire infallibility, much less the inspiration, of the English translation of the Bible. Yet, of its general faithfulness to the original there can be no doubt. It would be easy to multiply testimonies of the highest authority to this fact. But the general testimony of the world; the profound regard paid to it by men of the purest character and most extensive learning; the fact that it has warmed the hearts of the pious, ministered to the comforts of the wretched and the dying, and guided the steps of millions to glory, for two hundred years, and now commands the high regard of Christians of so many different denominations, evinces that it is, to no ordinary extent, faithful to the original, and has a claim on the continued regard of coming generations. It is perfectly clear, also, that it would be impossible now to translate the Scriptures into the English language, under so favourable circumstances as attended the translation in the time of James I. No single set of men could so command the confidence of the Christian world; no convention who claim the Christian name could be formed, competent to the task, or if formed, could prosecute the work with harmony; no single denomination could make a translation that would secure the undisputed respect of others. The probability is, therefore, that while the English language is spoken, and as far as it is used, the English Bible Will continue to form their faith, and direct their lives; and that the words which now pour light into our minds will continue to illuminate the understandings, and mould the feelings, of unnumbered millions, in their park to immortal life. Verses 2-16. See Barnes on "Mt 1:3". Verse 2. {d} "begat Isaac" Ge 21:2-5 {e} "begat Judah" Ge 25:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 3 Matthew Verses 2-16 Verses 2-16. These verses contain the genealogy of Jesus. Luke also (Lu 3:1) gives a genealogy of the Messiah. No two passages of Scripture have caused more difficulty than these, and various attempts have been made to explain them. There are two sources of difficulty in these catalogues: first, many names that are found in the Old Testament are here omitted; and second, the tables of Matthew and Luke appear in many points to be different. From Adam to Abraham, Luke only has given the record. From Abraham to David the two tables are alike. Of course there is no difficulty in reconciling these two parts of the tables. The difficulty lies in that part of the genealogy from David to Christ. There they are entirely different. They are manifestly different lives. Not only are the names different, but Luke has mentioned, in this part of the genealogy, no less than forty-two names, while Matthew has recorded but twenty-seven. Various ways have been proposed to explain this difficulty; and it must be admitted that none of them are perfectly satisfactory. It does not comport with the design of these Notes to enter minutely into an explanation of the perplexities of these passages. All that can be done is to suggest the various ways in which attempts have been made to explain them. (1.) It is remarked that in nothing are mistakes more likely to occur than in such tables. From the similarity of names, and the various names by which the same person is often called, and from many other causes, errors would be more likely to creep into the text in genealogical tables than in other writings. Some of the difficulties may have possibly occurred from this cause. (2.) Most interpreters have supposed that Matthew gives the genealogy of Joseph, and Luke that of Mary. They were both descended from David, but in different lines. This solution derives some plausibility from the fact that the promise was made to David; and as Jesus was not the son of Joseph, it was important to show that Mary was also descended from him. Though this solution is plausible, and may be true, yet it wants evidence. It cannot, however, be proved that this was not the design of Luke. (3.) It has been said, also, that Joseph was the legal son and heir of Heli, though the real son of Jacob, and thus the two lines terminated in him. This was the ancient explanation of most of the fathers, and on the whole is the most satisfactory. It was a law of the Jews, that if a man died without children, his brother should marry his widow. Thus the two lines might have been intermingled. According to this solution, which was first proposed by Africanus, Matthan, descended from Solomon, married Estha, of whom was born Jacob. After Matthan's death, Matthat being of the same tribe, but of another family, remarried his widow, and of this marriage Heli was born. Jacob and Heli were therefore children of the same mother. Heli dying without children, his brother Jacob married his widow, and begat Joseph, who was thus the legal son of Heli. This is agreeable to the account in the two evangelists. Matthew says that Jacob begat Joseph; Luke says that Joseph was the son of Heli; that is, was his legal heir, or reckoned in law to be his son. This can be seen by the plan on the next page, showing the nature of the connexion. Though these solutions may not seem to be entirely satisfactory, yet there are two additional considerations which should set the matter at rest, and lead to the conclusion that the narratives are not really inconsistent. (1.) No difficulty was ever found, or alleged, in regard to them, by any of the early enemies of Christianity. There is no evidence that they ever adduced them as containing a contradiction. Many of those enemies were acute, learned, and able; and they show by their writings that they were not indisposed to detect all the errors that could possibly be found in the sacred narrative. Now, it is to be remembered that the Jews were fully competent to show that these tables were incorrect, if they were really so; and it is clear that they were fully disposed, if possible, to do it. The fact, therefore, that it is not done, is clear evidence that they thought it to be correct. The same may be said of the acute pagans who wrote against Christianity. None of them have called in question the correctness of these tables. This is full proof that, in a time when it was easy to understand these tables, they were believed to be correct. (2.) The evangelists are not responsible for the correctness of these tables. They are responsible only for what was their real and professed object to do. What was that object? It was to prove, to the satisfaction of the Jews, that Jesus was descended from David, and therefore that there was no argument from his ancestry that he was not the promised Messiah. Now, to make this out it was not necessary, nor would it have conduced to their argument, to have formed a new table of genealogy. All that could be done was, to go to the family records--to the Public tables--and copy them as they were actually kept, and show that, according to the records of the nation, Jesus was descended from David. This, among the Jews, was full and decided testimony in the case. And this was doubtless done. In the same way, the records of a family among us, as they are kept by the family, are proof in courts of justice now, of the birth, names, etc., of individuals. Nor is it necessary or proper for a court to call them in question, or to attempt to correct them. So the tables here are good evidence to the only point that the writers wished to establish; that is, to show to the Jews that Jesus of Nazareth was descended from David. All that can be asked now is, whether they copied the tables of those families correctly. It is clear that no man can prove that they did not so copy them, and, therefore, that no one can adduce them as an argument against the correctness of the New Testament. The Ancestry of Joseph Footnotes for Verse 3. {g} "Judas begat Phares" Ge 38:29,30 {h} "Phares begat Ersom" Ge 46:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 4 Verse 4. No specific Barnes text on this verse. See Barnes on "Mt 1:3". {k} "begat Naason" 1 Ch 2:10; Nu 1:7 {l} "begat Salmon" Ru 4:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 5 Verse 5: No specific Barnes text on this verse. See Barnes on "Mt 1:3" {m} "begat Booz of Rachab" Jos 6:25; Ru 4:21 {n} "begat Obed of Ruth" Ru 4:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 6 Verse 6. No specific Barnes text on this verse. See Barnes on "Mt 1:3" {o} "Jesse begat David the king" 1 Sa 17:12 {p} "begat Solomon" 2 Sa 12:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 7 Verse 7. No specific Barnes text on this verse. See Barnes on "Mt 1:3" {q} "Solomon begat Roboam" 1 Ch 3:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 8 Verse 8. No specific Barnes text on this verse. See Barnes on "Mt 1:3" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 9 Verse 9. No specific Barnes text on this verse. See Barnes on "Mt 1:3" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 10 Verse 10. No specific Barnes text on this verse. See Barnes on "Mt 1:3" {r} "Ezekias begat Manasses" 2 Ki 20:21; 1 Ch 3:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 11 Verse 11. No specific Barnes text on this verse. See Barnes on "Mt 1:3" {1} "Josias begat Jechonias", some read "Josias begat Jakim, and Jakim begat Jechonias" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 12 Verse 12. No specific Barnes text on this verse. See Barnes on "Mt 1:3" {s} "Jechonias begat Salathiel" 1 Ch 3:17 {t} "Salathiel begat Zorobabel" Ne 12:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 13 Verse 13. No specific Barnes text on this verse. See Barnes on "Mt 1:3" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 14 Verse 14. No specific Barnes text on this verse. See Barnes on "Mt 1:3" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 15 Verse 15. No specific Barnes text on this verse. See Barnes on "Mt 1:3" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 16 Verse 16. No specific Barnes text on this verse. See Barnes on "Mt 1:3" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 17 Verse 17. All the generations, etc. This division of the names in their genealogy was doubtless adopted for the purpose of aiding the memory. It was common among the Jews; and other similar instances are preserved. They were destitute of other books beside the Old Testament, and had but few copies of that among them, and those chiefly in their synagogues. They would, therefore, naturally devise plans to keep up the remembrance of the principal facts in their history. One method of doing this was to divide the tables of genealogy into portions of equal length, to be committed to memory. This greatly facilitated the remembrance of the names. A man who wished to commit to memory the names of a regiment of soldiers, would naturally divide it into companies and platoons, and this would greatly facilitate his work. This was doubtless the reason in the case before us. And though it is not strictly accurate, yet it was the Jewish way of keeping their records, and answered their purpose. There were three leading persons and events that nearly, or quite, divided their history into equal portions--Abraham, David, and the Babylonish captivity. From one to the other was about fourteen generations, and, by omitting a few names, it was sufficiently accurate to be made a general guide or directory in remembering their history. In counting these divisions, however, it will be seen that there is some difficulty in making out the number fourteen in each division. This may be explained in the following manner. In the first division, Abraham is the first, and David the last, making together fourteen In the second series, David would naturally be placed first, and the fourteen was completed in Josiah, about the time of the captivity, as sufficiently near for the purpose of convenient computation, 2 Chron 35. In the third division, Josiah would naturally be placed first, and the number was completed in Joseph. So that David and Josiah would be reckoned twice. This may be shown by the following table of the names: 1st division. 2nd division. 3rd division. Abraham David Josias Isaac Solomon Jechonias Jacob Roboam Salathiel Judas Abia Zorobabel Phares Asa Abiud Esrom Josaphat Eliakim Aram Joram Azor Aminadab Ozias Sadoc Naasson Joatham Achim Salmon Achaz Eliud Booz Ezekias Eleazar Obed Manasses Matthan Jesse Amon Jacob David Josias Joseph -14 -14 -14 Carrying away into Babylon. This refers to the captivity of Jerusalem, and the removal of the Jews to Babylon by Nebuchadnezzar, 588 years before Christ. See 2 Chron. 36. Josiah was king when these calamities began to come upon the Jews; but the exact time of the seventy years of captivity did not commence until the eleventh year of Zedekiah's reign, or 32 years after the death of Josiah. Babylon was situated on the Euphrates, and was encompassed with walls which were about 60 miles in circuit, 87 feet broad, and 350 feet high; and the city was entered by a hundred brazen gates, 25 on each side. It was the capital of a vast empire, and the Jews remained there for seventy years. See Barnes "Is 13:1" and following. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 18 Verse 18. On this wise. Thus. In this manner. Espoused. Betrothed, or engaged to be married. There was commonly an interval of ten or twelve months, among the Jews, between the contract of marriage and the celebration of the nuptials, see Ge 24:55; Jud 14:8, yet such was the nature of this engagement, that unfaithfulness to each other was deemed adultery. See De 22:25,28. With child of the Holy Ghost. See Barnes "Lu 1:35". {u} "birth of Jesus" Lu 1:27 {*} "espoused to Joseph" "Fifth year before the account called A.D." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 19 Verse 19. Her husband. The word in the original does not imply that they were married. It means here the man to whom she was espoused. A just man. Justice consists in rendering to every man his own. Yet this is evidently not the character intended to be given here of Joseph. It means that he was kind, tender, merciful; so attached to Mary, that he was not willing that she should be exposed to public shame. He sought, therefore, secretly to dissolve the connexion, and to restore her to her friends without the punishment commonly inflicted on adultery. The word just has not unfrequently this meaning of mildness, or mercy. See 1 Jo 1:9. A public example. To expose her to public shame or infamy. Adultery has always been considered a crime of a very heinous nature. In Egypt it was punished by cutting off the nose of the adulteress; in Persia the nose and ears were cut off; in Judea the punishment was death by stoning, Le 20:10; Eze 16:38, 40; Joh 8:5. This punishment was also inflicted where the person was not married, but betrothed, De 22:23,24. In this case, therefore, the regular punishment would have been death in this painful and ignominious manner. Yet Joseph was a religious man, mild and tender; and he was not willing to complain of her to the magistrate, and expose her to death, but sought to avoid the shame, and to put her away privately. Put her away privily. The law of Moses gave the husband the power of divorce, De 24:1. It was customary, in a bill of divorce, to specify the causes for which the divorce was made, and witnesses were also present to testify to the divorce. But in this case, it seems, Joseph resolved to put her away without specifying the cause: for he was not willing to make her a public example. This is the meaning here of privately. Both to Joseph and Mary this must have been a great trial. Joseph was ardently attached to her, but her character was likely to be ruined, and he deemed it proper to separate her from him. Mary was innocent, but Joseph was not yet satisfied of her innocence. Yet we may learn how to put our trust in God. He will defend the innocent. Mary was in danger of being exposed to shame. Had she been connected with a cruel, passionate, and violent man, she would have died in disgrace. But God had so ordered it, that she was connected with a man mild, amiable, and tender; and, in due time, Joseph was apprized of the truth in the case, and took his faithful and beloved wife to his bosom. Thus our only aim should be to preserve a conscience void of offence, and God will guard our reputation. We may be assailed, or circumstances may be against us; but in due time God will take care to vindicate our character, and save us from ruin. {v} "to put her away privily" De 24:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 20 Verse 20. He thought on these things. He did not act hastily. He did not take the course which the law would have permitted him to do, if he had been hasty, violent, or unjust. It was a case deeply affecting his happiness, his character, and the reputation and character of his chosen companion. God will guide the thoughtful and the anxious. And when we have looked patiently at a perplexed subject, and know not what to do, then God, as in the case of Joseph, will interpose to lead us, and direct our way, Ps 25:9. The angel of the Lord. The word angel literally means a messenger. It is applied chiefly in the Scriptures to those invisible holy beings who have not fallen into sin; who live in heaven, (1 Ti 5:21, comp. Jude 1:6) and who are sent forth to minister to those who shall be heirs of salvation, Heb 1:13,14; Da 9:21. The word is sometimes applied to men, as messengers, (Lu 7:24; 9:52; Jas 2:25) to the winds, (Ps 104:4); to the pestilence, (Ps 78:49); or to whatever is appointed to make known, or to execute the will of God. It is commonly applied, however, to the unfallen, happy spirits that are in heaven, whose only dignity and pleasure it is to do the will of God. Various ways were employed by them in making known the will of God, by dreams, visions, assuming a human appearance, etc. In a dream. This was a common way of making known the will of God to the ancient prophets and people of God, Ge 20:3; 31:10,11,24; 37:5; Ge 41:1; 1 Ki 3:5; Da 7:1; Job 4:13-16. In what way it was ascertained that these dreams were from God, cannot now be told. It is sufficient for us to know that in this way many of the prophecies were communicated; and to remark, that now there is no evidence that we are to put reliance on our dreams. Dreams are wild, irregular movements of the mind, when it is unshackled by reason, and it is mere superstition to suppose that God now makes known his will in this way. See Barnes "Is 37:1". Son of David. Descendant of David. See Mt 1:1. The angel put him in mind of his relation to David, perhaps, to prepare him for the intelligence that Mary was to be the mother of the Messiah--the promised heir of David. Fear not. Do not hesitate, or have fears about her virtue and purity. Do not fear that she will be unworthy of you, or will disgrace you. {w} "in a dream" Mt 1:16 {1} "conceived" or, "begotten" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 21 Verse 21 His name JESUS. The name Jesus is the same as Saviour. It is derived from the verb signifying to save. In Hebrew it is the same as Joshua. In two places in the New Testament it is used where it means Joshua, the leader of the Jews into Canaan, and in our translation the name Joshua should have been retained, Ac 7:45; Heb 4:8. It was a very common name among the Jews. He shall save. This expresses the same as the name, and on this account the name was given to him. He saves men by having died to redeem them; by giving the Spirit to renew them, (Joh 16:7,8) by his power in enabling them to overcome their spiritual enemies, in defending them from danger, in guiding them in the path of duty, in sustaining them in trials and in death; and he will raise them up at the last day, and exalt them to a world of purity and love. His people. Those whom the Father has given to him. The Jews were called the people of God, because he had chosen them to himself, and regarded them as his peculiar and beloved people, separate from all the nations of the earth. Christians are called the people of Christ, because it was the purpose of the Father to give them to him, (Is 53:11; Joh 6:37) and because in due time he came to redeem them to himself, Tit 2:14; 1 Pe 1:2. From their sins. This is the great business of Jesus in coming and dying. It is not to save men IN their sins, but FROM their sins. Sinners could not be happy in heaven. It would be a place of wretchedness to the guilty. The design of Jesus was, therefore, to save from sin; 1. by dying to make an atonement, (Tit 2:14); and, 2. by renewing the heart, and purifying the soul, and preparing his people for a pure and holy heaven. And from this we may learn, (1.) that Jesus had a design in coming into the world--he came to save his people--and that design will surely be accomplished. It is impossible that in any part of it he should fail. (2.) We have no evidence that we are his people, unless we are saved from the power and dominion of sin. A mere profession of being his people will not answer. Unless we give up our sins; unless we renounce the pride, pomp, and pleasure of the world, and all our lusts and crimes, we have no evidence that we are the children of God. It is impossible that we should be Christians if we indulge in sin, and live in the practice of any known iniquity. (3.) That all professing Christians should feel that there is no salvation unless it is from sin, and that they can never be admitted to a holy heaven hereafter, unless they are made pure, by the blood of Jesus, here. {1} "JESUS" or, "saviour" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 22 Verses 22, 23. The prophecy here quoted is recorded in Isa 7:14. It was delivered about 740 years before Christ, in the reign of Ahaz, king of Judah. The land of Judea was threatened with an invasion by the united armies of Syria and Israel, under the command of Rezin and Pekah. Ahaz was alarmed, and seems to have contemplated calling in aid from Assyria to defend him. Isaiah was directed in his consternation to go to Ahaz, and tell him to ask a sign from God, (Is 7:10,11); that is, to look to God rather than to Assyria for aid. This he refused to do. He had not confidence in God; but feared that the land would be overrun by the armies of Syria, (Isa 7:12) and relied only on the aid which he hoped to receive from Assyria. Isaiah answered that, in these circumstances, the Lord would himself give a sign, or a pledge, that the land should be delivered. The sign was, that a virgin should have a son, and before that son would arrive to years of discretion, the land would be forsaken by these hostile kings. The prophecy was, therefore, designed originally to denote to Ahaz that the land would certainly be delivered from its calamities and dangers, and that the deliverance would not be long delayed. The united land of Syria and Israel, united now in confederation, would be deprived of both their kings, and thus the land of Judah be freed from the threatening dangers. This appears to be the literal fulfillment of the passage in Isaiah. Might be fulfilled. It is more difficult to know in what sense this could be said to be fulfilled in the birth of Christ. To understand this, it may be remarked that the word fulfilled is used in the Scriptures, and in other writings, in many senses, of which the following are some: 1st. When a thing is clearly predicted, and comes to pass: as the destruction of Babylon, foretold in Isa 13:19-22; and of Jerusalem, in Matthew 24. 2nd. When one thing is testified or shadowed forth by another, the type is said to be fulfilled. This was the case in regard to the types and sacrifices in the Old Testament, which were fulfilled by the coming of Christ. See Hebrews 9. 3rd. When prophecies of future events are expressed in language more elevated and full than the particular thing, at first denoted, demands. Or, when the language, though it may express one event, is also so full and rich as appropriately to express other events in similar circumstances, and of similar import. Thus, e.g., the last chapters of Isaiah, from the fortieth chapter, foretell the return of the Jews from Babylon; and every circumstance mentioned occurred in their return. But the language is more expanded and sublime than was necessary to express their return. It will also express appropriately a much more important and magnificent deliverance--that of the redeemed under the Messiah, and the return of the people of God to him, and the universal spread of the gospel; and therefore it may be said to be fulfilled in the coming of Jesus, and the spread of the gospel. So, if there were any other magnificent and glorious events, still, in similar circumstances, and of like character, it might be said also that these prophecies were fulfilled in all of them. The language is so full and rich, and the promises so grand, that they appropriately express all these deliverances. This may be the sense in which the prophecy now under consideration may be said to have been fulfilled. 4th. Language is said to be fulfilled when though it was used to express one event, yet it may be used also to express another. Thus a fable may be said to be fulfilled when an event occurs similar to the one concerning which it was first spoken. A parable has its fulfillment in all the cases to which it is applicable; and so of a proverb, or a declaration respecting human nature. The declaration "there is none that doeth good," (Ps 14:3,) was at first spoken of a particular race of wicked men. Yet it is applicable to others, and in this sense may be said to have been fulfilled. See Ro 3:10. In this use of the word fulfilled, it means not that the passage was at first intended to apply to this particular thing, but that the words aptly or appropriately express the thing spoken of, and may be applied to it. We may say of this as was said of another thing, and thus the words express both, or are fulfilled. The writers of the New Testament seem occasionally to have used the word in this sense. A virgin shall be with child. Matthew clearly understands this as applying literally to a virgin. Comp. Lu 1:34. It thus implies that the conception of Christ was entirely miraculous, or that the body of the Messiah was created directly by the power of God, agreeably to the declaration in Heb 10:5, "Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me." Immanuel. This is a Hebrew word, and means, literally, God with us. Matthew doubtless understands this word as denoting that the Messiah was really "God with us," or that the Divine nature was united to the human. He does not affirm that this was its meaning when used in reference to the child to whom it was first applied; but this was its meaning as applicable to the Messiah. It was fitly expressive of his character; and in this sense it was fulfilled. When first used by Isaiah, it denoted simply that the birth--of the child was a sign that God was with the Jews, to deliver them. The Hebrews often used the name of Jehovah, or God, in their proper names. Thus, Isaiah means "the salvation of Jehovah;" Eleazer, "help of God;" Eli, "my God," etc. But Matthew evidently intends more than was denoted by the simple use of such names. He had just given an account of his miraculous conception; of his being begotten by the Holy Ghost. God was therefore his Father. He was Divine as well as human. His appropriate name was "God with us." And though the mere use of such a name would not prove that he had a Divine nature, yet, as Matthew uses it, and meant evidently to apply it, it does prove that Jesus was more than a man; that he was God as well as man. And it is this which gives glory to the plan of redemption. It is this which is the wonder of angels. It is this which makes the plan so vast, so grand, so full of instruction and comfort to Christians. See Php 2:6-8. It is this which sheds such peace and joy into the sinner's heart; which gives him such security of salvation; and renders the condescension of God in redemption so great, and his character so lovely. "Till God in human flesh I see, My thoughts no comfort find; The holy, just, and sacred Three, Are terror to my mind. "But if IMMANUEL'S face appears, My hope, my joy, begins; His grace removes my slavish fears, His blood removes my sins." For a full examination of the passage, see Barnes "Is 7:14". {y} "saying" Is 7:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 23 Ver 23. No specific Barnes text on this verse. See Barnes on "Mt 1:22" {1} "Emmanuel" or, "his name shall be called" {z} "God with us" Joh 1:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 24 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 1 - Verse 25 Verse 25. Knew her not. The doctrine of the virginity of Mary before the birth of Jesus is a doctrine of the Scriptures, and very important to be believed. But the Scriptures do not affirm that she had no children afterwards. Indeed, all the accounts in the New Testament lead us to suppose that she had. See Barnes "Mt 13:55,56". The language here evidently implies that she lived as the wife of Joseph after the birth of Jesus. Her firstborn son. Her eldest son, or he that by the law had the privilege of birthright. This does not of necessity imply that she had other children; though it seems probable. It was the name given to the son which was first born, whether there were others or not. His name JESUS. This was given by Divine appointment, Mt 1:21. It was conferred on him on the eighth day, at the time of his circumcision, Lu 2:21. {a} "firstborn" Ex 13:2 {b} "JESUS" Lu 2:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 1 MATTHEW Chapter 2 Verse 1. When Jesus was born. See the full account of his birth in Lu 2:1-20. In Bethlehem of Judaea. Bethlehem, the birthplace of Christ, was a small town about six miles south of Jerusalem. The word Bethlehem denotes "house of bread"---perhaps given to the place on account of its great fertility. It was also called Ephratah, a word supposed likewise to signify fertility, Ge 35:19; Ru 4:11; Ps 132:6. It was called the city of David, (Lu 2:4) because it was the city of his nativity, 1 Sa 16:1,18. It was called Bethlehem of Judea, to distinguish it from a town of the same name in Galilee, Jos 19:15. The soil of Bethlehem was noted for its fertility. Ancient travellers frequently spoke of its productions. The town is situated on an eminence, in the midst of hills and vales. At present it contains about 200 houses, inhabited chiefly by Christians and Mohammedans, who live together in peace. About 200 paces east of Bethlehem, the place is still shown where our Saviour is supposed to have been born. There is a church and a convent there; and beneath the church a subterranean chapel, which is lighted by thirty-two lamps, which is said to be the place where was the stable in which Jesus was born. No reliance is, however, to be placed on this tradition. Herod the king. Judea, where our Saviour was born, was a province of the Roman empire. It was taken about sixty-three years before, by Pompey, and placed under tribute. Herod received his appointment from the Romans, and had reigned, at the time, of the birth of Jesus thirty-four years. Though he was permitted to be called king, yet he was in all respects dependent on the Roman emperor. He was commonly called Herod the Great, because he had distinguished himself in the wars with Antigonus, and his other enemies, and because he had evinced great talents, as well as great cruelties and crimes, in governing and defending his country; in repairing the temple; and in building and ornamenting the cities of his kingdom. At this time Augustus was emperor of Rome. The world was at peace. All the known nations of the earth were united under the Roman emperor. Intercourse between different nations was easy and safe. Similar laws prevailed. The use of the Greek language was general throughout the world. All these circumstances combined to render this a favourable time to introduce the gospel, and to spread it through the earth; and the Providence of God was remarkable in fitting the nations in this manner for the easy and rapid spread of the Christian religion among all nations. Wise men. The original word here is magoi from which comes our word magician, now used in a bad sense, but not so in the original. The persons here denoted were philosophers, priests, or astronomers. They dwelt chiefly in Persia and Arabia. They were the learned men of the eastern nations, devoted to astronomy, to religion, and to medicine. They were held in high esteem by the Persian court, were admitted as counsellors, and followed the camps in war, to give advice. From the east. It is unknown whether they came from Persia or Arabia. Both countries might be denoted by the word east--that is, east from Judea. Jerusalem. The capital of Judea. As there is frequent reference in the New Testament to Jerusalem; as it was the place of the public worship of God; as it was the place where many important transactions in the life of the Saviour occurred, and the place where he died; and as no Sabbath-school teacher can intelligently explain the New Testament without some knowledge of that city, it seems desirable to present a brief description of it. A more full description may be seen in Calmet's Dictionary, and in the common works or Jewish Antiquities. Jerusalem was the capital of the kingdom of Judah, and was built on the line dividing this tribe from the tribe of Benjamin. It was once called Salem, (Ge 14:18; Ps 76:2) and, in the days of Abraham, was the abode of Melchizedek. When the Israelites took possession of the promised land, they found this stronghold in the possession of the Jebusites, by whom it was called Jehus or Jebusi, Jos 18:28. The name Jerusalem was compounded probably of the two, by changing a single letter, and calling it, for the sake of the sound, Jerusalem instead of Jebusalem. The ancient Salem was probably built on Mount Moriah or Acra--the eastern and western mountains on which Jerusalem was subsequently built. When the Jebusites became masters of the place, they erected a fortress in the southern quarter of the city, which was subsequently called Mount Zion, but which they called Jebus; and although the Israelites took possession of the adjacent territory, (Jos 18:28) the Jebusites still held this fortress or upper town until the time of David, who wrested it from them, (2 Sa 5:7-9,) and then removed his court from Hebron to Jerusalem, which was thenceforward known as the city of David, 2 Sa 6:12; 1 Ki 8:1. Jerusalem was built on several hills--Mount Zion on the south, Mount Moriah on the east--on which the temple was subsequently built, (See Barnes "Mt 21:12") Mount Acra on the west, and Mount Betheza on the north. Mount Moriah and Mount Zion were separated by a valley called, by Josephus, the Valley of Cheesemongers, over which there was a bridge, or raised way, leading from the one to the other. On the south-east of Mount Moriah and between that and Mount Zion, there was a bluff or high rock, capable of strong fortification, called Ophel. The city was encompassed by hills. On the west there were hills which overlooked the city; on the south was the valley of Jehoshaphat, or the valley of Hinnom, (See Barnes "Mt 5:22") separating it from what is called the Mount of Corruption; on the east was the valley or the brook Kedron, dividing the city from the Mount of Olives; and on the north the country was more level--though it was a broken or rolling country. To the south-east, the valleys of the Kedron and Jehoshaphat united, and the waters flowed through the broken mountains in a south-east direction to the Dead Sea, some fifteen miles distant. The city of Jerusalem stands in 30" 50' north latitude, and 35" 20' east longitude from Greenwich. It is thirty-four miles south-easterly from Jaffa, the ancient Joppa, (which is its seaport,) and one hundred and twenty miles south-westerly from Damascus. The best view of the city of Jerusalem is from Mount Olivet on the east, (See Barnes "Mt 24:3") the mountains on the east being somewhat higher than those on the west. The city was anciently enclosed within walls, a part of which are still standing. The position of the walls has been at various times changed, as the city has been larger or smaller, or as it has extended in different directions. The wall on the south formerly included the whole of Mount Zion, though the modern wall runs over the summit, including about half of the mountain. In the time of the Saviour, the northern wall enclosed only Mounts Acra and Moriah north; though, after his death, Agrippa extended the wall so as to include Mount Bezetha on the north. About half of that is included in the present wall. The limits of the city on the east and the west, being more determined by the nature of the place, have been more fixed and permanent. The city was watered in part by the fountain of Siloam on the east, for a description of which See Barnes "Lu 13:4" See Barnes "Lu 13:4, See Barnes "Isa 7:3" and in part by the fountain of Gihon, on the west of the city, which flowed into the vale of Jehoshaphat; and in the time of Solomon by an aqueduct, part of which is still remaining, by which water was brought from the vicinity of Bethlehem. The "pools of Solomon," three in number, one rising above another, and adapted to hold a large quantity of water, are still remaining in the vicinity of Bethlehem. The fountain of Siloam still flows freely, (See Barnes "Isa 7:3") , though the fountain of Gihon is commonly dry. A reservoir or tank, however, remains at Gihon. Jerusalem had, perhaps, its highest splendour in the time of Solomon. About four hundred years after, it was wholly destroyed by Nebuchadnezzar. It lay utterly desolate during the seventy years of the Jewish captivity. Then it was rebuilt, and restored to some degree of its former magnificence, and remained about six hundred years, when it was utterly destroyed by Titus, A.D. 70. In the reign of Adrian, the city was partly rebuilt under the name of AElia. The monuments of pagan idolatry were erected in it; and it remained under pagan jurisdiction until Helena, the mother of Constantine, overthrew the memorials of idolatry, and erected a magnificent church over the spot which was supposed to be the place of the Redeemer's sufferings and burial. Julian, the apostate, attempting to destroy the credit of the prophecy of the Saviour that the temple should remain in ruins, (Matthew 25.) endeavoured to rebuild the temple. His own historian, Ammianus Marcellinus, (see Warburton's Divine Legation of Moses,) says that the workmen were impeded by balls of fire coming from the earth, and that he was compelled to abandon the undertaking. Jerusalem continued in the power of the eastern emperors till the reign of the caliph Omar, the third in succession from Mohammed, who reduced it under his control about the year 640. The Saracens continued masters of Jerusalem until the year 1099, when it was taken by the crusaders under Godfrey of Bouillon. They founded a new kingdom, of which Jerusalem was the capital, which lasted eighty-eight years under nine kings. At last this kingdom was utterly ruined by Saladin; and though the Christians once more obtained possession of the city, yet they were obliged again to relinquish it. In 1217 the Saracens were expelled by the Turks, who have ever since continued in possession of it. Jerusalem has been taken and pilaged seventeen times, and millions of men have been slaughtered within its walls. At present there is a splendid mosque--the mosque of Omar--on the site of the temple. It is a city containing a population variously estimated at from 15,000, to 50,000, (though probably not far from 20,000,) comprising Jews, Turks, Arabs, Armenians, Greeks, and Papists: The Jews have a number of synagogues. The Catholics have a convent, and have the control of the church of the Holy Sepulchre. The Greeks have twelve convents; the Armenians have three convents on Mount Zion, and one in the city; the Copts, Syrians, and Abyssinians have each of them one convent. The streets are narrow, and the houses are of stone, most of them low and irregular, with flat roofs or terraces, and with small windows only towards the street, usually protected by iron grates. The above description has been obtained from a great variety of sources, and it would be useless to refer to the works where the facts have been obtained. As a reference to Jerusalem often occurs in the New Testament, and as it is very important to possess a correct view of the site of the ancient and modern city, a view is annexed to the second vol. It is by Catherwood, and is probably the most exact view of the city that has been published. {*} "Now when Jesus was born" "4th year before the account called A.D." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 2 Verse 2. Where is he, etc. There was, at this time, a prevalent expectation that some remarkable personage was about to appear in Judea. The Jews were anxiously looking for the coming of the Messiah. By computing the time mentioned by Daniel, (Da 9:25-27,) they knew that the period was approaching when the Messiah should appear. This personage, they supposed, would be a temporal prince, and they were expecting that he would deliver them from Roman bondage. It was natural that this expectation should spread into other countries. Many Jews, at that time, dwelt in Eypt, in Rome, and in Greece; many, also, had gone to eastern countries, and in every place they carried their Scriptures, and diffused the expectation that some remarkable person was about to appear. Suetonius, a Roman historian, speaking of this rumour, says :--"An ancient and settled persuasion prevailed throughout the East, that the Fates had decreed some one to proceed from Judea, who should attain universal empire." Tacitus, another Roman historian, says:--- "Many were persuaded that it was contained in the ancient books of their priests, that at that very time the East should prevail, and that some one should proceed from Judea and possess the dominion." Josephus also, and Philo, two Jewish historians, make mention of the same expectation. The fact that such a person was expected is clearly attested. Under this expectation these wise men came to do him homage, and inquired anxiously where he was born? His star. Among the ancients, the appearance of a star or comet was regarded as an omen of some remarkable event. Many such appearances are recorded by the Roman historians at the birth or death of distinguished men. Thus, they say, that at the death of Julius Caesar a comet appeared in the heavens, and shone seven days. These wise men also considered this as an evidence that the long-expected Prince was born. It is possible that they had been led to this belief by the prophecy of Balaam, Nu 24:17, "There shall come a star out of Jacob," etc. What this star was, is not known. There have been many conjectures respecting it, but nothing is revealed concerning it. We are not to suppose that it was what we commonly mean by a star. The stars are vast bodies fixed in the heavens, and it is absurd to suppose that one of them was sent to guide the wise men. It is most probable that it was a luminous appearance, or meteor, such as we now see sometimes shoot from the sky, or such as appear stationary, which the wise men saw, and which directed them to Jerusalem. It is possible that the same thing is meant which is mentioned by Lu 2:9--"The glory of the Lord shone round about them," i.e., (See Barnes "Lu 2:9" on this place) a great light appeared shining around them. That light might have been visible from afar, and have been seen by the wise men in the East. In the East. This does not mean that they had seen the star to the east of themselves, but that, when they were in the East, they had seen this star. As this star was in the direction of Jerusalem, it must have been west of them. It might be translated, "We, being in the East, have seen his star." It is called his star, because they supposed it to be intended to indicate the time and place of his birth. To worship him. This does not mean that they had come to pay him religious homage, or to adore him. They regarded him as the King of the Jews. There is no evidence that they supposed he would be Divine. They came to honour him as a prince, or a king, not as God. The original word implies no more than this. It meant to prostrate one's self before another; to fall down and pay homage to another. This was the mode in which homage was paid to earthly kings; and this they wished to pay to the new-born King of the Jews. See the same meaning of the word in Mt 20:20; 18:26; Ac 10:25; Lu 14:10. The English word worship also meant, formerly, "to respect, to honour, to treat with civil reverence." (Webster.) {*} "universal empire" Vespasian, chapter 4. {} "Josephus also" Annals, 5, 13 {c} "King of the Jews" Zec 9:9 {d} "his star" Nu 24:17; Isa 9:3 {e} "worship him" Joh 5:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 3 Verse 3. Had heard these things. Had heard of their coming, and of the star, and of the design of their coming. He was troubled. Herod had obtained the kingdom by great crimes, and by shedding much blood. He was, therefore, easily alarmed by any remarkable appearances; and the fact that this star appeared, and that it was regarded as proof that the King of the Jews was born, alarmed him. Besides, it was a common expectation that the Messiah was about to appear, and he feared that his reign was about to come to an end. He, therefore, began to inquire in what way he might secure his own safety, and the permanency of his government. All Jerusalem. The people of Jerusalem, and particularly the friends of Herod. There were many waiting for the consolation of Israel, to whom the coming of the Messiah would be a matter of joy; but all of Herod's friends would doubtless be alarmed at his coming. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 4 Verse 4. The Chief Priests. By the chief priests here are meant not only the high priest and his deputy, but also the heads or chiefs of the twenty-four classes into which David had divided the sacerdotal families, 1 Ch 23:6; 24:1; 2 Ch 8:14; 36:14; Ezr 8:24. Scribes. By the scribes, in the New Testament, are meant learned men, men skilled in the law, and members of the great council. They were probably the learned men, or the lawyers of the nation. They kept the records of the court of justice, the registers of the synagogues, wrote their articles of contract and sale, their bills of divorce, &c. They were also called lawyers, Mt 22:35, and doctors of the law, Lu 5:17. They were called scribes from the fact of their writing the public records. They were not, however, a religious sect, but might be either Pharisees or Sadducees. By the chief priests and scribes here mentioned, is denoted the sanhedrim, or great council of the nation. This was composed of seventy-two men, who had the charge of the civil and religious affairs of the Jews. On this occasion, Herod, in alarm, called them together, professedly to make inquiry respecting the birth of the Messiah. Demanded of them. Inquired, or asked of them. As they were the learned men of the nation, and as it was their business to study and explain the Old Testament, they were presumed to know what the prophecies had declared on that point. His object was to ascertain from prophecy where he was born, that he might strike an effectual blow. He seems not to have had any doubt about the time when he should be born. He was satisfied that the time had come. {f} "gathered" Ps 2:2. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 5 Verses 5, 6. By the prophet. The sanhedrim answered without hesitation. It was settled by prophecy. This prophecy is found in Mic 5:2. In that prophecy, both the place of his birth and the character of the Messiah are so clearly set forth, that there was no room to doubt. It will be observed that there is a considerable difference between the passage as quoted by the sanhedrim, and as it stands in Micah The main point, however, is retained--the place of his birth. We are not concerned, therefore, in showing how these passages can be reconciled. Matthew is not responsible for the correctness of the quotation. He affirms only that they gave this answer to Herod, and that Herod was satisfied. Admitting that they did not quote the passage correctly, it does not prove that Matthew has not reported their answer as they gave it; and this is all that he pretends to give. Art not the least. In Micah, "though thou be little." Though a small place so far as population is concerned, yet it shall not be small, or least, in honour; for the Messiah shall be born there. His birth gave the place an honour which could not be conferred on the larger cities by all their numbers, their splendour, and their wealth. The birth of a distinguished personage was always supposed to give honour and importance to a city or country. Thus seven cities contended for the honour of giving birth to Homer; Stratford-upon-Avon is distinguished as the birth-place of Shakespeare; and Corsica as the birth-place of Napoleon. A Governor. A Ruler. This is one of the characters of the Messiah, who is the King of his people, Joh 18:37. The word rule here means to rule as a shepherd does his flock, in faithfulness and tenderness. Comp. Joh 10:11; Is 40:10,11; 9:6. {g} "by the prophet" Mic 5:2; Joh 7:42 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 6 Verse 6. No specific Barnes text on this verse. See Barnes on "Mt 2:5" {1} "rule" or, "feed" Isa 40:11 {h} "my people Israel" Re 2:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 7 Verse 7. Privily. Secretly, privately. He did this to ascertain the time when Jesus was born. Diligently. Accurately; exactly. He took pains to learn the precise time that the star appeared. He did this because he naturally concluded that the star appeared just at the time of his birth, and he wished to know precisely how old the child was. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 8 Verse 8. Go, and search diligently, etc. Herod took all possible means to obtain accurate information respecting the child, that he might be sure of destroying him. He not only ascertained the probable time of his birth, and the place where he would be born, but he sent the wise men that they might actually see him, and bring him word. All this might have looked suspicious if he had not clothed it with the appearance of religion. He said to them, therefore, that he did it that he might go and worship him also. From this we may learn, (1.) that wicked men often cloak their evil designs under the appearance of religion. They attempt to deceive those who are really good, and to make them suppose that they have the same design. But God cannot be deceived, and he will bring them to punishment. (2.) Wicked men often make use of the pious to advance their evil purposes. Men like Herod will stop at nothing if they can carry their ends. They endeavour to deceive the simple, allure the unsuspecting, and to beguile the weak, to answer their purposes of wickedness. (3.) The plans of wicked men are often well laid. They occupy a long time; they make diligent inquiry; and all of it has the appearance of religion. But God sees the design; and though men are deceived, yet God cannot be, Pr 15:3. {i} "and worship him also" Pr 26:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 9 Verses 9,10. The star--went before them. From this it appears that the star was a luminous meteor, perhaps at no great distance from the ground. It is not unlikely that they lost sight of the star after they had commenced their journey from the East. It is probable that it appeared to them first in the direction of Jerusalem. They concluded that the expected King had been born, and immediately commenced their journey to Jerusalem. When they arrived there, it was important that they should be directed to the very place where he was, and the star again appeared. It was for this reason that they rejoiced, They felt assured that they were under a heavenly guidance, and would be conducted to the new-born King of the Jews. And this shows, (1.) that the birth of Jesus was an event of great moment, worthy of the Divine direction of these men to find the place of his nativity. (2.) God will guide those who are disposed to find the Saviour. Even if for a time the light should be withdrawn, yet it will again appear, and direct us in the way to the Redeemer. (3.) Direction to Christ should fill us with joy. He is the way, the truth, and the life; the Saviour, the Friend, the all in all; there is no other way of life, and there is no peace to the soul till he is found. When we are guided ta him, therefore, our hearts should overflow with joy and praise; and we should humbly and thankfully follow every direction that leads to the Son of God, Joh 12:35,36. {k} "in the East" Mt 2:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 10 Verse 10. No specific notes from Barnes on this verse. See Barnes on "Mt 2:9" {l} "rejoiced with exceeding joy" Ps 67:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 11 Verse 11. The house. The place where he was born, or the place where they lived at that time. Fell down. This was the usual way of showing respect or homage among the Jews, Es 8:3; Job 1:20; Da 3:7; Ps 72:11; Isa 46:6. Worshipped him. Did him homage as King of the Jews. See Barnes "Mt 2:2". Had opened their treasures. The treasures which they had brought, or the boxes, etc., in which they had brought their gold, etc. They presented unto him gifts. These were presented to him as King of the Jews, because they supposed he was to be a distinguished prince and conqueror. It was customary at the birth of a prince to show respect for him by making him presents or offerings of this kind. This custom is still common in the East; and it is everywhere there unusual to approach a person of distinguished rank without a valuable present. See Ge 23:14; 43:11; 1 Sa 10:27; 1 Ki 10:2; Ps 72:10-15. Frankincense. This was a production of Arabia. It was a white resin or gum. It was obtained from a tree by making incisions in the bark, and suffering the gum to flow out. It was highly odoriferous or fragrant when burned, and was, therefore, used in worship, where it was burned as a pleasant offering to God. See Ex 30:8; Le 16:12. It is produced, also, in the East Indies, but chiefly in Arabia; and hence it has been supposed probable that the wise men came from Arabia. Myrrh. This was also a production of Arabia, and was obtained from a tree in the same manner as frankincense. The name denotes bitterness, and was given to it on account of its great bitterness. It was used chiefly in embalming the dead, because it had the property of preserving them from putrefaction. Comp. Joh 19:39. It was much used in Egypt and in Judea. It was obtained from a thorny tree, which grows eight or nine feet high. It was at an early period an article of commerce, (Ge 37:25) and was an ingredient of the holy ointment, Ex 30:23. It was also used as an agreeable perfume, Es 2:12; Ps 45:8; Pr 7:17. It was, also, sometimes mingled with wine to form an article of drink. Such a drink was given to our Saviour, when about to be crucified, as a stupefying potion, Mr 15:23. Comp. Mt 27:34. These offerings were made because they were the most valuable which their country produced. They were tokens of respect and homage which they paid to the new-born King of the Jews. They evinced their high regard for him, and their belief that he was to be an illustrious prince; and the fact that their deed is recorded with approbation, shows us that we should offer our most valuable possessions, our all, to the Lord Jesus Christ. Wise men came from far to do him homage, and bowed down and presented their best gifts and offerings. It is right that we give to him, also, our hearts, our property, our all. {m} "gifts" Ps 72:10; Is 40:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 12 Verse 12. Warned of God, etc. This was done, doubtless, because, if they had given Herod precise information where he was, it would have been easy for him to send forth and slay him. And from it we learn that God will watch over those whom he loves; that he knows how to foil the purposes of the wicked, and to deliver his own out of the hands of those who would destroy them. In a dream. See Barnes "Mt 1:20". {a} "in a dream" Mt 1:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 13 Verse 13. The angel. See Mt 1:20. Flee into Egypt. Egypt is situated to the south-west of Judea, and is distant from Bethlehem perhaps about sixty miles. It was at this time a Roman province. The Greek language was spoken there. There were many Jews there, who had a temple and synagogues; and Joseph, therefore, would be among his own countrymen, and yet beyond the reach of Herod. The jurisdiction of Herod extended only to the river Sihon or river of Egypt, and of course, beyond that, Joseph was safe from his designs. For a description of Egypt, See Barnes "Isa 19:1". It is remarkable that this is the only time in which our Saviour was out of Palestine, and that this was in the land where the children of Israel had suffered so much and so long under the oppression of the Egyptian kings. The very land which was the land of bondage and groaning for the Jews, became now the land of refuge and safety for the new-born King of Judea. God can overturn nations and kingdoms, so that those whom he loves shall be safe anywhere. {b} "for Herod" Job 33:15,17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 14 Verse 14. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 15 Verse 15. The death of Herod. Herod died in the thirty-seventh year of his reign. It is not certainly known in what year he began his reign, and hence it is impossible to determine the time that Joseph remained in Egypt. The best chronologers have supposed that he died somewhere between two and four years after the birth of Christ; but at what particular time cannot now be determined. Nor can it be determined at what age Jesus was taken into Egypt. It seems probable that he was supposed to be a year old, (Mt 2:16) and of course the time that he remained in Egypt was not long. Herod died of a most painful and loathsome disease in Jericho. See Barnes "Mt 2:16; also Josephus, Ant. xvii. 10. That it might be fulfilled, etc. This language is recorded in Ho 11:1. It there evidently speaks of God's calling his people out of Egypt under Moses. See Ex 4:22,23. It might be said to be fulfilled in his calling Jesus from Egypt, because the words in Hosea aptly expressed this also. The same love which led him to deliver his people Israel from the land of Egypt, now led him also to deliver his Son from that place. The words used by Hosea would express both events See Barnes "Mt 1:22". Perhaps, also, the place in Hosea became a proverb, to express any great deliverance from danger; and thus it could be said to be fulfilled in Christ, as other proverbs are in cases to which they are applicable. It cannot be supposed that the passage in Hosea was a prophecy of the Messiah, but was only used by Matthew appropriately to express the event. {c} "Out of Egypt" Hos 11:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 16 Verse 16. Mocked of the wise men. When he saw that he had been deceived by them; that is, that they did not return as he had expected. It does not mean that they did it for the purpose of mocking or deriding him; but that he was disappointed in their not returning. Exceeding wroth. Very angry. He had been disappointed and deceived. He expected to send an executioner and kill Jesus alone. But since he was disappointed in this, he thought he would accomplish the same thing, and be sure to destroy him, if he sent forth and put all the children in the place to death. This is an illustration of the power of anger. It stops at nothing. If it cannot accomplish just what it wishes, it does not hesitate to go much farther, and accomplish much more evil than it at first designed. He that has a wicked heart, and indulges in anger, knows not where it will end, and will commonly commit far more evil than he at first intended. Slew all the children. That is, all the male children. This is implied in the original. The design of Herod was to cut off him that had been born King of the Jews. His purpose, therefore, did not require that he should slay all the female children; and though he was cruel, yet we have no right to think that he attempted here anything except what he thought to be for his own safety, and to secure himself from a rival. In all the coasts thereof. The word coast is commonly applied now to the regions around the sea, as the sea coast. Here it means the adjacent places, the settlements or hamlets around Bethlehem--all that were in that neighbourhood. We do not know how large a place Bethlehem was; nor, of course, how many were slain. But it was not a large place, and the number could not be very great. It is not probable that it contained more than one or two thousand inhabitants; and in this case the number of children slain was not probably over twenty or thirty. From two years old and under. Some writers have said that this does not mean, in the principal, that they had completed two years; but that they had entered in the second year, or had completed about one year, and entered on the second. But the meaning of the word is doubtful. It is quite probable that they would not be particular about the exact age, but slew all that were about that age. According to the time, etc. He had endeavoured to ascertain of the wise men the exact time of his birth. He supposed he knew the age of Jesus. He slew, therefore, all that were of his age; that is, all that were born about the time when the star appeared, perhaps from six months old to two years. There is no reason to think that he would command those to be slain who had been born after the star appeared. This destruction of the infants is not mentioned by Josephus, but for this omission three reasons may be given: (1.) Josephus, a Jewish historian, and a Jew, would not be likely to record anything that would appear to confirm the truth of Christianity. (2.) This act of Herod was really so small compared with his other crimes, that the historian might not think it worthy of record. Bethlehem was a small and obscure village, and the other crimes of Herod were so great and so public, that it is not to be wondered at that the Jewish historian has passed over this. (3.) The order was probably given in secret, and might not have been known to Josephus. It pertained to the Christian history; and if the evangelists had not written, it might have been unknown or forgotten. Besides, no argument can be drawn from the silence of the Jewish historian. No reason can be given why Matthew should not be considered to be as fully entitled to credit as Josephus. Yet there is no improbability in the account given by Matthew. Herod was an odious and bloody tyrant, and the facts of his reign prove that he was abundantly capable or this wickedness. The following bloody deeds will show that the slaying of the infants was in perfect accordance with his character. The account is taken from Josephus, as arranged by Dr. Lardnet. Aristobulus, brother of his wife Marianne, was murdered by his direction at eighteen years of age, because the people of Jerusalem had shown some affection for his person. In the seventh year of his reign he put to death Hyreanus, grandfather of Mariamne, then eighty years of age, and who had formerly saved Herod's life; a man who had, ill every revolution of fortune, shown a mild and peaceable disposition. His beloved and beautiful wife, Mariamnne, had a public execution, and her mother Alexandra followed soon after. Alexander and Aristobulus, his two sons by Mariamne were strangled in prison by his orders upon groundless suspicions, as it seems, when they were at man's estate, were married, and had children. In his last sickness, a little before he died, he sent orders throughout Judea, requiring the presence of all the chief men of the nation at Jericho. His orders were obeyed, for they were enforced with no less penalty than that of death. When they were come to Jericho, he had them all shut up in the circus; and calling for his sister Salome, and her husband Alexis, he told them--" My life is now short. I know the Jewish people, and nothing will please them better than my death. You have them now in your custody. As soon as the breath is out of my body, and before my death can be known, do you let in the soldiers upon them, and kill them. All Judea, then, and every family, will, though unwillingly, mourn at my death." Nay, Josephus says, that with tears in his eyes he conjured them, by their love to him and their fidelity to God, not to fail of doing him this honour. What objection, after this account, can there be to the account of his murdering the infants at Bethlehem? Surely there could be no cruelty, barbarity, and horrid crime, which such a man was not capable of perpetrating. {d} "diligently inquired" Mt 2:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 17 Verses 17,18. Jeremy. Jeremiah. This quotation is taken from Jer 31:15. The word "fulfilled," here, is taken evidently in the sense that the words in Jeremiah aptly express the event which Matthew was recording. The original design of this prophecy was to describe the sorrowful departure of the people into captivity, after the conquest of Jerusalem by Nebuzaradan. The captives were assembled at Rama, Jeremiah himself being in chains, and there the fate of those who had escaped in the destruction of the city was decided at the will of the conqueror, Jer 40:1. The nobles had been slain, and the eyes of their king put out after the murder of his sons before his sight, and the people were then gathered at Rama in chains, whence they were to start on their mournful journey, slaves to a cruel monarch, leaving behind them all that was dear in life. The sadness of such a scene is well expressed in the language of the prophet, and no less beautifully and fitly applies to the melancholy event which the evangelist records; and there could be no impropriety in his using it as a quotation. Rama was a small town in the tribe of Benjamin, not far from Bethlehem. Rachel was the mother of Benjamin, and was buried near to Bethlehem, Ge 35:16-19. Rama was about six miles north-west of Jerusalem, near Bethel. The name Rama signifies an eminence, and was given to the town because it was situated on a hill. Rama is commonly supposed to be the same as the Arimathea of the New Testament--the place where Joseph lived who begged the body of Jesus. See Mt 27:57. This is also the same place in which Samuel was born, where he resided, died, and was buried, and where he anointed Saul as king, 1 Sa 1:1,19; 2:11; 8:4; 19:18 1 Sa 25:1. Mr. King, an American missionary, was at Rama --now called Romba--in 1824; and Mr. Whiting, another American missionary, was there in 1835. He says, "The situation is exceedingly beautiful. It is about two hours distant from Jerusalem to the north-west, on an eminence commanding a view of a wide extent of beautiful diversified country. Hills, plains, and valleys, highly cultivated fields of wheat and barley, vineyards and oliveyards, are spread out before you as on a map; and numerous villages are scattered here and there over the whole view. To the west and north-west, beyond the hill-country, appears the vast plain of Sharon, and farther still you look out upon the great and wide sea. It occurred to me as not improbable, that in the days of David and Solomon, this place may have been a favourite retreat during the heat of summer; and that here the former may have often struck his sacred lyre. Some of the psalms, or at least one of them, (see Ps 104:25) seem to have been composed in some place which commanded a view of the Mediterranean; and this is the only place, I believe, in the vicinity of Jerusalem, that affords such a view." Rama was once a strongly fortified city, but there is no city here at present. A half-ruined Mohammedan mosque, which was originally a Christian church, stands over the tomb of the prophet; besides which, a few miserable dwellings are the only buildings that remain on this once celebrated spot. There is a town about thirty miles north-west of Jerusalem, on the road to Joppa, now called Ramla, or Ramle, which is described by many geographers, and some of the best maps, as the Rama of Samuel, and the Arimathea of Joseph. It commands a view of the whole valley of Sharon, from the mountains of Jerusalem to the sea, and from the foot of Carmel to the hills of Gaza.--Un. Bib. Die. By a beautiful figure of speech, the prophet introduces the mother weeping over the tribe, her children, and with them weeping over the fallen destiny of Israel, and over the calamities about to come upon the land. Few images could be more striking than thus to introduce a mother, long dead, whose sepulchre was near, weeping bitterly over the terrible calamities that befell her descendants. The language and the image aptly and beautifully expressed the sorrows of the mothers in Bethlehem, when Herod slew their infant children. Under the cruelty of the tyrant, almost every family was a family of tears; and well might there be lamentation, and weeping, and great mourning. We may remark here, that the sacred writers were cautious of speaking of the characters of wicked men. Here was one of the worst men in the world, committing one of the most awful crimes, and yet there is not a single mark of exclamation; not a single reference to any other part of his conduct; nothing that could lead to the knowledge that his other conduct was not upright. There is no wanton and malignant dragging him into the narrative, that they might gratify malice, in making free with a very bad character. What was to their purpose, they record; what was not, they left to others. This is the nature of religion. It does not speak evil of others except when necessary, nor then does it take pleasure in it. {e} "Jeremey" Jer 31:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 18 Verse 18. No specific Barnes text on this verse. See Barnes on "Mt 2:17" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 19 Verse 19. Herod was dead. See Barnes "Mt 2:15". Herod left three sons, and the kingdom was at his death divided between them. To Archelaus was given Judea, Idumea, and Samaria; to Philip, Batanea, Trachonitis, etc.; to Antipas, Galllea and Perea. Each of these was also called Herod, and these are the individuals who are so frequently referred to in the New Testament during the ministry of the Saviour and the labours of the apostles. The following table will show at a glance the chief connexions of this family, as far as they are mentioned in the sacred history. __________________________________________________________________ Herod's Family Line __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 20 Verse 20. They are dead which sought, etc. This either refers to Herod alone, as is not uncommon, using the plural number for the singular; or it may refer to Herod and his son Antipater. He was of the same cruel disposition as his father, and was put to death by his father about five days before his own death. {f} "they are dead" Ex 4:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 22 Verse 22. He heard that Archelaus did reign. Archelaus possessed a cruel and tyrannical disposition similar to his father. At one of the passovers he caused three thousand of the people to be put to death in the temple and city. For his crimes, after he had reigned nine years, he was banished by Augustus, the Roman emperor, to Gaul, where he died. Knowing his character, and fearing that he would not be safe there, Joseph hesitated about going there, and was directed by God to go to Galilee, a place of safety. The parts of Galilee. The country of Galilee. At this time the land of Palestine was divided into three parts: GALILEE, on the north; SAMARIA, in the middle; and Judea, on the south. Galilee was under the government of Herod Antipas, who was comparatively a mild prince; and in his dominions Joseph might find safety. {g} "parts of Galilee" Mt 3:13; Lu 2:39 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 2 - Verse 23 Verse 23. Nazareth. This was a small town, situated in Galilee, west of Capernaum, and not far from Cana. It was built partly in a valley, and partly on the declivity of a hill, Luke 4:29. A hill is yet pointed out, to the south of Nazareth, as the one from which the people of the place attempted to precipitate the Saviour. It was a place, at that time, proverbial for wickedness, Joh 1:46. It is now a large village, with a convent and two churches. One of the churches, called the church of the Annunciation, is the finest in the Holy Land, except that of the Holy Sepulchre in Jerusalem. A modern traveller describes Nazareth as situated upon the declivity of a hill, the vale which spreads out before it resembling a circular basin, encompassed by mountains. Fifteen mountains appear to meet to form an enclosure for this beautiful spot, around which they rise like the edge of a shell, to guard it against intrusion. It is a rich and beautiful field in the midst of barren mountains. Another traveller speaks of the streets as narrow and steep; the houses, which are fiat-roofed, are about two hundred and fifty in number, and the inhabitants he estimates at 2000. The population of the place is variously stated, though the average estimate is 3000; of whom about five hundred are Turks, and the residue nominal Christians. As all testimony to the truth and fidelity of the sacred narrative is important, we have thought ourselves justified in connecting with this article a passage from the journal of Mr. Jowett, an intelligent modern traveller; especially as it is so full an illustration of the passage of Luke already cited: "Nazareth is situated on the side, and extends nearly to the foot, of a hill, which, though not very high, is rather steep and overhanging. The eye naturally wanders over its summit, in quest of some point from which it might probably be that the men of this place endeavoured to east our Saviour down, (Lu 4:29) but in vain: no rock adapted to such an object appears here. At the foot of the hill is a modest, simple plain, surrounded by low hills, reaching in length nearly a mile; in breadth, near the city, a hundred and fifty yards; but farther south, about four hundred yards. On this plain there are a few olive and fig trees, sufficient, or rather scarcely sufficient, to make the spot picturesque. Then follows a ravine, which gradually grows deeper and narrower towards the south; till, after walking about another mile, you find yourself in an immense chasm, with steep rocks on either side, from whence you behold, as it were beneath your feet, and before you, the noble plain of Esdraelon. Nothing can be finer than the apparently immeasurable prospect of this plain, bounded on the south by the mountains of Samaria. The elevation of the hills on which the spectator stands in this ravine is very great; and the whole scene, when we saw it, was clothed in the most rich mountain-blue colour that can be conceived. At this spot, on the right hand of the ravine, is shown the rock to which the men of Nazareth are supposed to have conducted our Lord, for the purpose of throwing him down. With the Testament in our hands, we endeavoured to examine the probabilities of the spot; and I confess there is nothing in it which excites a scruple of incredulity in my mind. The rock here is perpendicular for about fifty feet, down which space it would be easy to hurl a person who should be unawares brought to the summit; and his perishing would be a very certain consequence. That the spot might be at considerable distance from the city is an idea not inconsistent with St. Luke's account; for the expression, thrusting Jesus out of the city, and leading him to the brow of the hill, on which their city was built, gives fair scope for imagining, that in their rage and debate the Nazarenes might, without originally intending his murder, press upon him for a considerable distance after they had quitted the synagogue. The distance, as already noticed, from modern Nazareth to the spot, is scarcely two miles; a space which, in the fury of persecution, might soon be passed over. Or, should this appear too considerable, it is by no means certain but that Nazareth may at that time have extended through the principal part of the plain, which I have described as lying before the modern town. In this case, the distance passed over might not exceed a mile. I can see, therefore, no reason for thinking otherwise, than that this may be the real scene where our Divine Prophet, Jesus, received so great a dishonour from the men of his own country and of his own kindred." Mr. Fisk, an American missionary, was at Nazareth in the autumn of 1823. His description Corresponds generally with that of Mr. Jowett. He estimates the population to be from 3000 to 5000, viz., Greeks, three hundred or four hundred families; Turks, two hundred; Catholics, one hundred; Greek Catholics, forty or fifty; Maronites, twenty or thirty; say in all seven hundred houses. That it might be fulfilled which was spoken by the prophets, etc. The words here are not found in any of the books of the Old Testament; and there has been much difficulty in ascertaining the meaning of this passage. Some have supposed that Matthew meant to refer to Jud 13:5, to Samson as a type of Christ; others that he refers to Isa 11:1, where the descendant of Jesse is called "a Branch;" in the Hebrew Netzer. Some have supposed that Matthew refers to some prophecy which was not recorded, but handed down by tradition. But these suppositions are not satisfactory. It is a great deal more probable that Matthew refers not to any particular place, but to the leading characteristics of the prophecies respecting him. The following remarks may make this clear: 1st. He does not say, "by the prophet, as in Mt 1:22; 2:5,15; but "by the prophets," meaning no one particularly, but the general character of the prophecies. 2nd. The leading and most prominent prophecies respecting him were, that he was to be of humble life, to be despised, and rejected. See Isa 53:2,3,7-9,12; Ps 22:1. 3rd. The phrase "he shall be called," means the same as he shall be. 4th. The character of the people of Nazareth was such that they were proverbially despised and contemned, Joh 1:46; 7:52. To come from Nazareth, therefore, or to be a Nazarene, was the same as to be despised, and esteemed of low birth; to be a root out of dry ground, having no form or comeliness. And this was the same as had been predicted by the prophets. When Matthew says, therefore, that the prophecies were fulfilled, it means, that the predictions of the prophets that he should be of humble life, and rejected, were fully accomplished in his being an inhabitant of Nazareth, and despised as such. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 1 MATTHEW CHAPTER 3 Verse 1. In those days. The days here referred to cannot be those mentioned in the preceding chapter, for John was but six months older than Christ. Perhaps Matthew intended to extend his narrative to the whole time that Jesus dwelt at Nazareth; and the meaning is, "in those days while Jesus still dwelt at Nazareth." John began to preach. It is not probable that John began to baptize or preach long before the Saviour entered on his ministry; and, consequently, from the time that is mentioned at the close of the second chapter, to that mentioned in the beginning of the third, an interval of twenty-five or more years elapsed. John the Baptist. Or, John the baptizer--so called from his principal office, that of baptizing. Baptism, or the application of water, was a rite well known to the Jews, and practised when they admitted proselytes to their religion from heathenism.--Lightfoot. Preaching. The word rendered to preach, means, to proclaim in the manner of a public crier; to make proclamation. The discourses recorded in the New Testament are mostly brief, sometimes a single sentence. They were public proclamations of some great truth. Such appear to have been the discourses of John, calling men to repentance. In the wilderness of Judea. This country was situated along the Jordan, and the Dead Sea, to the east of Jerusalem. The word translated wilderness does not denote, as with us, a place of boundless forests, entirely destitute of inhabitants; but a mountainous, rough, and thinly-settled country, covered, to some considerable extent, with forests and rocks, and better fitted for pasture than for tilling. There were inhabitants in those places, and even villages, but they were the comparatively unsettled portions of the country, 1 Sa 25:1,2. In the time of Joshua there were six cities in what was then called a wilderness, Jos 15:61,62. {l} "came John" Lu 3:2; Joh 1:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 2 Verse 2. Repent ye. Repentance implies sorrow for past offences, (2 Co 7:10) a deep sense of the evil of sin as committed against God, (Ps 51:4) and a full purpose to turn from transgression and to lead a holy life. A true penitent has sorrow for sin, not only because it is ruinous to his soul, but chiefly because it is an offence against God, and is that abominable thing which he hates, Jer 44:4. It is produced by seeing the great danger and misery to which it exposes us; by seeing the justness and holiness of God, (Job 42:6) and by seeing that our sins have been committed against Christ, and were the cause of his death, Zec 12:10; Lu 22:61,62. There are two words in the New Testament translated repentance-- one of which denotes a change of mind, or a reformation of life; and the other, sorrow or regret that sin has been committed. The word used here is the former; calling the Jews to a change of life, or a reformation of conduct. In the time of John, the nation had become extremely wicked and corrupt, perhaps more so than at any preceding period, Hence both he and Christ began their ministry by calling to repentance. The kingdom of heaven is at hand. The phrases, kingdom of heaven, kingdom of Christ, and kingdom of God, are of frequent occurrence in the Bible. They all refer to the same thing. The expectation of such a kingdom was taken from the Old Testament, and especially from Daniel, Da 7:13,14. The prophets had told of a successor to David that should sit on his throne, 1 Ki 2:4; 8:25; Jer 33:17. The Jews expected a great national deliverer. They supposed that when the Messiah should appear, all the dead would be raised; that the judgment would take place; and that the enemies of the Jews would be destroyed, and themselves advanced to great national dignity and honour. The language in which they were accustomed to describe this event was retained by our Saviour and his apostles. Yet they early attempted to correct the common notions respecting his reign. This was one design, doubtless, of John in preaching repentance. Instead of summoning them to military exercises, and collecting an army, which would have been in accordance with their expectations, he called them to a change of life; to the doctrine of repentance--a state of things far more accordant with the approach of a kingdom of purity. The phrases, kingdom of God and kingdom of heaven, have been supposed to have a considerable variety of meaning. Some have thought that they refer to the state of things in heaven; others, to the personal reign of Christ on earth; others, that they mean the church, or the reign of Christ in the hearts of his people. There can be no doubt that there is reference in the words to the condition of things in heaven, after this life. But the church of God is a preparatory state to that beyond the grave; a state in which Christ pre-eminently rules and reigns; and there is no doubt that it sometimes refers to the state of things in the church; and it means, therefore, the state of things which the Messiah was to set up-- his spiritual reign began in the church on earth, and completed in heaven. The phrase would be best translated, "the reign of God draws near." We do not say commonly of a kingdom that it is moveable, or that it approaches. A reign may be said to be at hand; or the time when Christ should reign was at hand. In this sense it is meant that the time when Christ should reign, or set up his kingdom, or begin his dominion on earth, under the Christian economy, was about to commence. The phrase, then, should not be confined to any period of that reign, but includes his whole dominion over his people on earth and in heaven. In the passage here it clearly means that the coming of the Messiah was near; or that the time of the reign of God, which the Jews had expected, was coming. The word heaven, or heavens, as it is in the original, means sometimes the place, so called; and sometimes is, by a figure of speech, put for the Great Being whose residence is there; as in Da 4:26, "the heavens do rule." See also Mr 11:30; Lu 15:18. As that kingdom was one of purity, it was proper that the people should prepare themselves for it by turning from their sins, and directing their minds to a suitable fitness for his reign. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 3 Verse 3. The prophet Esaias. The prophet Isaiah. Esias is the Greek mode of writing the name. This passage is taken from Isa 40:3. It is here said to have been spoken in reference to John, the forerunner of Christ. The language is such as was familiar to the Jews, and such as they would understand. It was spoken at first with reference to the return from the captivity at Babylon. Anciently, it was customary in the march of armies to send messengers, or pioneers, before them, to proclaim their approach; to provide for them; to remove obstructions; to make roads, level hills, fill up valleys, etc. Isaiah, describing the return from Babylon, uses language taken from that custom. A crier, or herald is introduced. In the vast deserts that lay between Babylon and Judea, he is represented as lifting up his voice, and, with authority, commanding a public road to be made for the return of the captive Jews, with the Lord as their deliverer. "Prepare ye the way of the Lord, make his paths straight," says he; or, as Isaiah adds, Let the valleys be exalted, or filled up, and the hills be levelled, and a straight, level highway be prepared, that they may march with ease and safety. See Barnes "Isa 40:3". As applied to John, it means, that he was sent to remove obstructions, and to prepare the people for the coming of the Messiah; like a herald going before an army on the march, to make preparations for their coming. {m} "by the prophet Esais" Isa 40:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 4 Verse 4. His raiment of camel's hair. His clothing. This is not the fine hair of the camel from which our elegant cloth is made, called eamlet; nor the more elegant stuff, brought from the East Indies, under the name of camel's hair; but the long, shaggy hair of the camel, from which a coarse, cheap cloth is made, still worn by the poorer classes in the East, and by monks. This dress of the camel's hair, and a leathern girdle, it seems, was the common dress of the prophets, 2 Ki 1:8; Zec 13:4. His meat was locusts. His food. These constituted the food of the common people. Among the Greeks, the vilest of the people used to eat them; and the fact that John made his food of them is significant of his great poverty and humble life. The Jews were allowed to eat them, Le 11:22. Locusts are flying insects, and are of various kinds. The green locusts are about two inches in length, and about the thickness of a man's finger. The common brown locust is about three inches long. The general form and appearance of the locust is not unlike the grasshopper They were one of the plagues of Egypt, Ex 10:1. In eastern countries they are very numerous. They appear in such quantities as to darken the sky, and devour in a short time every green thing. The whole earth is sometimes covered with them for many leagues, Joe 1:4; Isa 33:4. "Some species of the locust are eaten at this day in eastern countries, and are even esteemed a delicacy when properly cooked. After tearing off the legs and wings, and taking out the entrails, they stick them in long rows upon wooden spits, roast them at the fire, and then proceed to devour them with great zest. There are also other ways of preparing them. For example: They cook them and dress them in oil; or, having dried them, they pulverize them, and when other food is scarce make bread of the meal. The Bedouins pack them with salt, in close masses, which they carry in their leathern sacks. From these they cut slices as they may need them. It is singular that even learned men have suffered themselves to hesitate about understanding these passages of the literal locust, when the fact that these are eaten by the orientals is so abundantly proved by the concurrent testimony of travellers. One of them says, they are brought to market on strings in all the cities of Arabia, and that he saw an Arab on Mount Sumara, who had collected a sack full of them. They are prepared in different ways. An Arab in Egypt, of whom he requested that he would immediately eat locusts in his presence, threw them upon the glowing coals; and after he supposed they were roasted enough, he took them by the legs and head, and devoured the remainder at one mouthful. When the Arabs have them in quantities, they roast or dry them in an oven, or boil them and eat them with salt. The Arabs in the kingdom of Morocco boil the locusts; and the Bedouins eat locusts, which are collected in great quantities in the beginning of April, when they are easily caught. After having been roasted a little upon the iron plate on which bread is baked, they are dried in the sun, and then put into large sacks, with the mixture of a little salt. They are never served up as a dish, but every one takes a handful of them when hungry. " Un. Bib. Die Wild honey. This was probably the honey that he found in the rocks of the wilderness. Palestine was often called the land flowing with milk and honey, Ex 3:8,17; 13:5. Bees were kept with great care and great numbers of them abounded in the fissures of trees and the clefts of rocks. There is also a species of honey called wild-honey, or wood-honey 1 Sa 14:27, or honey-dew, produced by certain little insects, and deposited on the leaves of trees, and flowing from them in great quantities to the ground. See 1 Sa 14:24-27. This is said to be produced still in Arabia; and perhaps it was this which John lived upon. {n} "raiment" 2 Ki 1:8; Mt 11:8 {o} "locusts" Le 11:22 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 5 Verse 5. Jerusalem. The people of Jerusalem. All Judea. Many people from Judea. It does not mean that literally all the people went, but that great multitudes went. It was general. Jerusalem was in the part of the country called Judea. Judea was situated on the west side of the Jordan. See Barnes "Mt 2:1". Region about Jordan. On the east and west side of the river; near to Jordan. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 6 Verse 6. Were baptized. The word baptize signifies originally to tinge, to dye, to stain, as those who dye clothes. It here means to cleanse or wash anything by the application of water. See Barnes "Mr 7:4". Washing, or ablution, was much in use among the Jews, as one of the rites of their religion, Nu 19:7; Heb 9:10. It was not customary, however, among them, to baptize those who were converted to the Jewish religion until after the Babylonish captivity. At the time of John, and for some time previous, they had been accustomed to administer a rite of baptism, or washing, to those who became proselytes to their religion; that is, who were converted from being Gentiles. This was done to signify that they renounced the errors and worship of the pagans, and as significant of their becoming pure by embracing a new religion. It was a solemn rite of washing, significant of cleansing from their former sins, and purifying them for the peculiar service of Jehovah. John found this custom in use; and as he was calling the Jews to a new dispensation, to a change in their form of religion, he administered this right of baptism, or washing, to signify the cleansing from their sins, and adopting the new dispensation, or the fitness rot the pure reign of the Messiah. They applied an old ordinance to a new purpose. As it was used by John it was a significant rite, or ceremony, intended to denote the putting away of impurity, and a purpose to be pure in heart and life. The Hebrew Word (tabal) which is rendered by the word baptize, occurs in the Old Testament in the following places, viz. :-- Le 4:6; 14:6,51; Nu 19:18; Ru 2:14; Ex 12:22; De 33:24; Eze 23:15 Job 9:31; Le 9:9; 1 Sa 14:27; 2 Ki 5:14; 8:15; Ge 37:31; Jos 3:15. It occurs in no other places; and from a careful examination of these passages, its meaning among the Jews is to be derived. From these passages, it will be seen that its radical meaning is not to sprinkle, or to immerse. It is to dip, commonly for the purpose of sprinkling, or for some other purpose. Thus, to dip the finger, i.e. a part of the finger, in blood--enough to sprinkle with, Le 4:6. To dip a living bird, and cedar wood, and scarlet, and hyssop, in the blood of the bird that was killed, for the purpose of sprinkling; where it could not be that all these should be immersed in the blood of a single bird. To dip hyssop in the water, to sprinkle with, Nu 19:18. To dip a portion of bread in vinegar, Ru 2:14. To dip the feet in oil--an emblem of plenty, De 33:24. To dye, or stain, Eze 23:15. To plunge into a ditch, so as to defile the clothes, Job 9:31. To dip the end of a staff in honey, 1 Sa 14:27. To dip in Jordan--a declaration respecting Naaman the Syrian, 2 Ki 5:14. The direction of the prophet was to wash himself, 2 Ki 5:10. This shows that he understood washing and baptizing to mean the same thing. To dip a towel, or quilt, so as to spread it on the face of a man to smother him, . In none of these cases can it be shown that the meaning of the word is to immerse entirely. But in nearly all the cases, the notion of applying the water to a part only of the person or object, though it was by dipping, is necessarily to be supposed. In the New Testament the word, in various forms, occurs eighty times; fifty-seven with reference to persons. Of these fifty-seven times, it is followed by "in" (en) eighteen times, as in water, in the desert, in Jordan; nine times by "into," (eiv,) as into the name, etc., into Christ; once it is followed by epi (Ac 2:38) and twice by "for," (uper) 1 Co 15:29. The following remarks may be made in view of the investigation of the meaning of this word. 1st. That in baptism it is possible, perhaps probable, that the notion of dipping would be the one that would occur to a Jew. 2nd. It would not occur to him that the word meant of necessity to dip entirely, or completely to immerse. 3rd. The notion of washing would be the one which would most readily occur as connected with a religious rite. See the cases of Naaman, and Mr 7:4, (Greek.) 4th. It cannot be proved from an examination of the passages in the Old and New Testaments, that the idea of a complete immersion ever was connected with the word, or that it ever in any case occurred. If they went into the water, still it is not proved by that, that the only mode of baptism was by immersion, as it might have been by pouring, though they were in the water. 5th. It is not positively enjoined anywhere in the New Testament that the only mode of baptism shall be by an entire submersion of the body under water. Without such a precept, it cannot be made obligatory on people of all ages, nations, and climes, even if it were probable that in the mild climate of Judea it was the usual mode. The river Jordan is the eastern boundary of Palestine or Judea. It rises in Mount Lebanon, on the north of Palestine, and runs in a southerly direction, under ground, for thirteen miles, and then bursts forth with a great noise at Cesarea Philippi. It then unites with two small streams, and runs some miles farther, and empties into the lake Merom. From this small lake it flows thirteen miles, and then falls into the lake Gennesareth, otherwise called the sea of Tiberias, or the sea of Galilee. Through the middle of this lake, which is fifteen miles long and from six to nine broad, it flows undisturbed, and preserves a southerly direction for about seventy miles, and then falls into the Dead Sea. The Jordan, at its entrance into the Dead Sea, is about ninety feet wide. It flows in many places with great rapidity; and when swollen by rains, pours like an impetuous torrent. It formerly regularly overflowed its banks in time of harvest, that is in March, in some places six hundred paces, Jos 3:15; 1 Ch 12:15. These banks are covered with small trees and shrubs, and afford a convenient dwelling for wild beasts. Allusion is often made to these thickets in the sacred Scriptures, Jer 49:19; 50:44, {p} "confessing their sins" Ac 1:5; 2:36; 19:4,5,16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 7 Verse 7. Pharisees and Sadducees. The Jews were divided into three great sects, the Pharisees, the Sadducees, and the Essenes. In addition to these, some smaller sects are mentioned in the New Testament, and by Josephus: the Herodians, probably political friends of Herod; the Galileans, a branch of the Pharisees; and the Therapeutae, a branch of the Essenes, but converts from the Greeks. The principal of these sects are supposed to have originated about 150 years before Christ, as they are mentioned by Josephus at about that time in his history. Of course nothing is said of them in the Old Testament, as that was finished about 400 years before the Christian era. I. The PHARISEES were the most numerous and wealthy sect of the Jews. They derived their name from the Hebrew word Pharash, which signifies to set apart, or to separate, because they separated themselves from the rest of their countrymen, and professedly devoted themselves to peculiar strictness in religion. Their leading tenets were the following:-- that the world was governed by fate, or by a fixed decree of God; that the souls of men were immortal, and were either eternally happy or miserable beyond the grave; that the dead would be raised; that there were angels, good and bad; that God was under obligation to bestow peculiar favour on the Jews; and that they were justified by the merits of Abraham, or by their own conformity to the law. They were proud, haughty, self-righteous, and held the common people in great disrespect, Joh 7:49. They sought the offices of the state, and affected great dignity. They were ostentatious in their religious worship, praying in the corners of the streets, and seeking publicity in the bestowment of alms. They sought principally external cleanliness; and dealt much in ceremonial ablutions and washing. Some of the laws of Moses they maintained very strictly. In addition to the written laws, they held to a multitude which they maintained had come down from Moses by tradition. These they felt themselves as much bound to observe as the written law. Under the influence of these laws, they washed themselves before meals with great scrupulousness; they fasted twice a week--on Thursday, when they supposed Moses ascended Mount Sinai, and on Monday, when he descended; they wore broad phylacteries, and enlarged the fringe or borders of their garments; they loved the chief rooms at feasts, and the chief seats in the synagogues. They were in general a corrupt, hypocritical, office-seeking, haughty class of men. There are, however, some honourable exceptions recorded, Ac 5:34. Perhaps, also, Mr 15:43; Lu 2:25; 23:51; Joh 19:38. II. The SADDUCEES are supposed to have taken their name from Sadok, who flourished about 260 years before the Christian era. He was a pupil of Antigonus Sochaeus, president of the sanhedrim, or great council of the nation. He had taught the duty of serving God disinterestedly, without the hope of reward, or the fear of punishment Sadok, not properly understanding the doctrine of his master drew the inference that there was no future state of rewards or punishments and on this belief he founded the sect. The other notions which they held, all to be traced to this leading doctrine, were:-- 1st. That there is no resurrection, neither angel nor spirit, (Mt 22:23; Ac 23:8) and that the soul of man perishes with the body. 2nd. They rejected the doctrine of fate. 3rd. They rejected all traditions, and professed to receive only the books of the Old Testament. They were far less numerous than the Pharisees, but their want of numbers was compensated, in some degree, by their wealth and standing in society. Though they did not generally seek office, yet several of them were advanced to the high-priesthood. III. The ESSENES, a third sect of the Jews, are not mentioned in the New Testament. They differed from both the Pharisees and Sadducees. They were Jewish monks, or hermits, passing their time little in society, but mostly in places of obscurity and retirement. It is not probable, therefore, that our Saviour often, if ever, encountered them; and this, it is supposed, is the reason why they are not mentioned in the New Testament. They were a contemplative sect, having little to do with the common business of life. The property which they possessed they held in common. They denied themselves generally of the usual comforts of life, and were exceedingly strict in the observance of the duties of religion. They were generally more pure than the rest of the Jews, and appear to have been an unambitious, a modest, and retiring sort of people. The two sexes were not in company, except on the Sabbath, when they partook of their coarse fare, bread and salt only, together. They practised dancing in their worship. Few of them were married; they were opposed to oaths; and asserted that slavery was repugnant to nature. In regard to doctrine, they did not differ materially from the Pharisees, except that they objected to the sacrifices of slain animals, and of course did not visit the temple, and were not, therefore, likely to come into public contact with the Saviour. They perpetuated their sect by proselytes, and by taking orphan children to train up. The other sects of the Jews were too insignificant to demand any particular notice here. It may be said of the Jews generally, that they possessed little of the spirit of religion; that they had corrupted some of the most important doctrines of the Bible; and that they were an ignorant, proud, ambitious, and sensual people. There was great propriety, therefore, in John's proclaiming the necessity of repentance. Generation of vipers. Vipers are a species of serpents. They are from two to five feet in length, and about an inch thick, with a flat head. They are of an ash or yellowish colour, speckled with long brown spots. There is no serpent that is more poisonous than their bite; and the person bitten swells up almost immediately, and falls down dead. See Ac 28:6. The word serpent, or viper, is used to denote both cunning and malignancy. In the phrase, be ye wise as serpents, it means, be prudent, or wise, referring to the account in Ge 3:1-6. Among the Jews the serpent was regarded as the symbol of cunning, circumspection, and prudence. He was so regarded in the Egyptian hieroglyphics. In the phrase "-generation of vipers," Mt 12:34, the viper is the symbol of wickedness, of envenomed malice--a symbol drawn from the venom of the serpent. It is not quite certain in which of these senses the phrase is used in this place; probably to denote their malignancy and wickedness. See Mt 12:34; 23:33. Wrath to come. John expresses his astonishment that sinners so hardened and so hypocritical as they were should have been induced to flee from coming wrath. The wrath to come means the Divine indignation, or the punishment that will come on the guilty. See 1 Th 1:10; 2:16. {q} "generation of vipers" Isa 59:5; Mt 12:34; 23:33; Lu 3:7 {r} "flee from the wrath" Jer 51:6; Ro 1:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 8 Verse 8. Bring forth therefore fruits, etc. That is, the proper fruits of reformation, the proper evidence that you are sincere. Do not bring your cunning and dissimulation to this work; carry not your hypocrisy into your professed repentance; but evince your sincerity by forsaking sins, and thus give evidence that this crowding to Jordan Is not some act of dissimulation. No discourse could have been more appropriate or more cutting. Fruits. Conduct. See Mt 7:16-19. Meet for repentance, Fit for repentance; appropriate to it--the proper expression of repentance. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 9 Verse 9. And think not to say, etc. They regarded it, as sufficient righteousness that they were descended from so holy a man as Abraham. They deemed it as such an honour that it would go far to justify all his descendants, Joh 8:33-37, 53. John assured them that this was a matter of small consequence in the sight of God. Of the very stones of the Jordan he could raise up children to Abraham. The meaning seems to be this: God, from these stones, could more easily raise up those who should be worthy children of Abraham, or be like him, than simply because you are descendants of Abraham make you, who are proud and hypocritical, subjects of the Messiah's kingdom. Or, mere nativity, or the privileges of birth, avail nothing where there is not righteousness of life. Some have supposed, however, that by these stones he meant the Roman soldiers, or the heathen, who might also have attended on his ministry; and that God could of them raise up children to Abraham. {1} "of these stones" or, "answerable to amendment of life" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 10 Verse 10. The axe is laid unto the root of the trees. Laying the axe at the root of a tree is intended to denote that the tree is to be cut down. It was not merely to be trimmed, to be cut about the limbs, but the very tree itself was to be struck. That is, a searching, trying kind of preaching has been commenced. A kingdom of justice is to be set, up. Principles and conduct are to be investigated. No art, no dissimulations, are to be successful. Men are to be tried by their lives, not by birth, or profession. They who are not found to bear this test, are to be rejected. The very root shall feel the blow, and the fruitless tree shall fall. This is a beautiful and very striking figure of speech, and a very direct threatening of future wrath. John regarded them as making a fair and promising profession, as trees do in blossom. But he told them, also, that they should bear fruit as well as flowers. Their professions of repentance were not enough. They should show, by a holy life, that their profession was genuine. {s} "hewn" Joh 15:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 11 Verse 11. Whose shoes I am not worthy to bear. The word here translated shoes, has a signification different from what it has in our language. At first, in order to keep the feet from the sharp stones, or the burning sand, small pieces of wood were fastened to the soles of the feet, called sandals. Leather, or skins of beasts dressed, afterwards were used. The foot was not covered at all; but the sandal, or piece of leather or wood, was bound by thongs. The wooden sandal is much worn in Arabia, Judea, and Egypt. It has a raised heel and toe, as represented in some of the preceding cuts; and, though often expensive and neat, it was usually a cheap, coarse, and very clumsy article. The people put off these when they entered a house, and put them on when they left it. To loose and bind on sandals, on such occasions, was the business of the lowest servants; and their office was to loose and carry about their masters' sandals. The expression here, then, was an expression of great humility; and John says that he was not worthy to be the servant of Him who should come after him. Shall baptize you. Shall send upon you the Holy Spirit. The Spirit of God is frequently represented as being poured out upon his people, Pro 1:23; Is 44:3; Joe 2:28,29; Ac 2:17,18. The baptism of the Holy Spirit is the same, therefore, as the sending of his influences to convert, purify, and guide the soul. The Holy Ghost: The Third Person of the adorable Trinity, whose office it is to enlighten, renew, sanctify, and comfort the soul. He was promised by the Saviour to convince of sin, Joh 16:8. To enlighten or teach the disciples, Joh 14:26; 16:13. To comfort them in the absence of the Saviour, Joh 14:18; 16:7. To change the heart, Tit 3:5. To be baptized with the Holy Ghost means, that the Messiah would send upon the world a far more powerful and mighty influence than had attended the preaching of John. Many more would be converted. A mighty change would take place. His ministry would not affect the external life only, but the heart, the motives, the soul; and produce rapid and permanent changes in the lives of men. See Ac 2:17,18. With fire. This expression has been very variously understood. Some have supposed that he refers to the afflictions and persecutions with which men would be tried under the gospel; others, that the word fire means judgment or wrath. A part of his hearers he would baptize with the Holy Ghost, but the wicked with fire and vengeance. Fire is a symbol of vengeance. See Is 5:24; 61:2; 66:24. If this be the meaning, as seems to be probable, then John says that the ministry of the Messiah would be far more powerful than his was. It would be more searching and trying; and they who were not fitted to abide the test, would be cast into eternal fire. Some have supposed, however, that by fire, here, he intends to denote that his ministry would be refining, powerful, purifying, as fire is sometimes an emblem of purity, Mal 3:2. It is difficult to ascertain the precise meaning, further than that his ministry would be very trying, purifying, searching. Multitudes would be converted; and those who were not true penitents should not be able to abide the trial, and should be driven away. {u} "with the Holy Ghost" Ac 1:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 12 Verse 12. His fan. It seems probable that this was some portable instrument, made light, so that it might be easily carried about. The fan is a well-known agricultural instrument which was used by the Jews, as it is at the present day, to separate grain from the chaff. The usual custom was to throw the grain in the air by means of a large shovel, and suffer the wind to drive the chaff away; but it is probable that the fan was often employed. See Barnes "Isa 30:24". His floor. The threshing-floor was an open space, or area, in the field, usually on an elevated part of the land, Ge 1:10. It had no covering or walls. It was a space of ground thirty or forty paces in diameter, and made smooth by rolling it, or treading it hard. A high place was selected for rite purpose of keeping it dry, and for the convenience of winnowing the grain by the wind. The grain was usually trodden out by oxen. Sometimes it was beaten with flails, as with us; and sometimes with a sharp threshing instrument, made to roll over the grain, and to cut the straw at the same time, Isa 41:15. After being threshed it was winnowed. The grain was then separated from the dirt and coarse chaff by a sieve, and then still farther cleansed by a fan, an instrument to produce an artificial wind. This method is still practised in eastern nations. Shall purge. Shall cleanse, or purify. Shall remove the chaff, etc. The garner. The granary or place to deposit the wheat. Unquenchable fire. Fire that shall not be extinguished, that will utterly consume it. By the floor, here, is represented the Jewish people. By the wheat, the righteous, or the people of God. By the chaff, the wicked. They are often represented as being driven away like chaff before the wind, Job 21:18; Ps 1:4; Isa 17:13; Ho 13:13. They are also represented as chaff which the fire consumes, Isa 5:24. This image is often used to express judgments. Isa 41:15, "Thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff." By the unquenchable fire is meant the eternal suffering of the wicked in hell, 2 Th 1:8,9; Mr 9:48; Mt 25:41. {w} "burn up the chaff" Ps 1:4; Mal 4:1; Mr 9:44 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 13 Verse 13. No Barnes text on this verse. {u} "to be baptized" Mr 1:9; Lu 3:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 14 Verse 14. John forbad him. I have need. It is more fit that I should be baptized with thy baptism, the Holy Ghost, than that thou shouldest be baptized in water by me. I am a sinner, and unworthy to administer this to the Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 15 Verse 15. Thus it becometh us. It is fit and proper. And though you may feel yourself unworthy, yet it is proper it should be done. All righteousness. There was no particular precept in the Old Testament requiring this, but he chose to give the sanction of his example to the baptism of John, as to a Divine ordinance. The phrase "all righteousness," here, is the same as a righteous institution or appointment. Jesus had no sin. But he was about to enter on his great work. It was proper that he should be set apart by his forerunner, and show his connection with him, and give his approbation to what John had done. Also, he was baptized that occasion might be taken, at the commencement of his work, for God publicly to declare his approbation of him, and his solemn appointment to the office of Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 16 Verse 16. Out of the water. This shows that he had descended to the river. It literally means, "he went up directly FROM the water." The original does not imply that they had descended into the river. The heavens were opened unto him. This was done while he was praying, Lu 3:21. The sacred ordinance of baptism he attended with prayer. The ordinances of religion will be commonly ineffectual without prayer. If in those ordinances we look to God, we may expect he will bless us; the heavens will be opened; light will shine upon our path; and we shall meet with the approbation of God. The expression "the heavens were opened," is one that commonly denotes the appearance of the clouds when it lightens. The heavens appear to open, or give way. Something of this kind probably appeared to John at this time. The same appearance took place at Stephen's death, Ac 7:56. The expression means, he was permitted to see far into the heavens beyond what the natural vision would allow. To him. Some have referred this to Jesus, others to John. It probably refers to John. See Joh 1:33. It was a testimony given to John that this was the Messiah. He saw. John saw. The Spirit of God. See Mt 3:11. This was the Third Person of the Trinity, descending upon him in the form of a dove, Lu 3:22. The dove, among the Jews, was the symbol of purity or harmlessness, (Mt 10:16) and of softness, (Ps 55:7.) The form chosen here was doubtless an emblem of the innocence, meekness, and tenderness of the Saviour. The gift of the Holy Spirit, in this manner, was the public approbation of Jesus, (Joh 1:33,) and a sign of his being set apart to the office of the Messiah. We are not to suppose that there was any change wrought in the moral character of Jesus, but only that he was publicly set apart to his work, and solemnly approved by God in the office to which he was appointed. {y} "Spirit of God" Isa 11:2; 42:1; 61:1; Joh 3:34. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 3 - Verse 17 Verse 17. A voice from heaven". A voice from God. Probably this was heard by all who were present. This voice, or sound, was repeated on the mount of transfiguration, Mt 17:5; Lu 9:35,36; 2 Pe 1:17. It was also heard just before his death, and was then supposed by many to be thunder, Joh 12:28-30. It was a public declaration that Jesus was the Messiah. My beloved Son. This is the title which God himself gave to Jesus. It denotes the nearness of his relation to God, and the love of God for him, Heb 1:2. It implies that he was equal with God, Heb 1:5-8; Joh 9:29-33; Joh 19:7. The term Son is expressive of love; of the nearness of his relation to God, and of his dignity and equality with God. Am well pleased. Am ever delighted. It implies that he was constantly or uniformly well pleased with him; and in this solemn and public manner he expressed his approbation of him as the Redeemer of the world. The baptism of Jesus has usually been considered a striking manifestation of the doctrine of the Trinity, or the doctrine that there are Three Persons in the Divine Nature. (1.) There is the person of Jesus Christ, the Son of God, baptized in the Jordan, elsewhere declared to be equal with God, Joh 10:30. (2.) The Holy Spirit, descending in a bodily form upon the Saviour. The Holy Spirit is also equal with the Father, or is also God, Ac 5:3,4. (3.) The Father, addressing the Son, and declaring that he was well pleased with him. It is impossible to explain this transaction consistently in any other way than by supposing that there are three equal Persons in the Divine Nature or Essence, and that each of these sustains important parts in the work of redeeming men. In the preaching of John the Baptist, we are presented with an example of a faithful minister of God. Neither the wealth, dignity, nor power of his auditors, deterred him from fearlessly declaring the truth respecting their character. He called things by their right names. He did not apologize for their sin. He set it fairly before them, and denounced the appropriate curse. So should all ministers of the gospel. Rank, riches, and power, should have nothing to do in shaping and gauging their ministry. In respectful terms, but without shrinking, all the truths of the gospel must be spoken, or woe will follow the ambassador of Christ. In John we have also an example of humility. Blessed with great success; attended by the great and noble, and with nothing but principle to keep him from turning it to his advantage, he still kept himself out of view, and pointed to a far greater personage at hand, So should every minister of Jesus, however successful, keep the Lamb of God in his eye, and be willing--nay, rejoice--to lay all his success and honours at his feet. Everything about the work of Jesus was wonderful. No person had before come into the world under such circumstances. God would not have attended the commencement of his life with such wonderful events if it had not been of the greatest moment to our race, and if he had not possessed a dignity above all prophets, kings, and priests. He was the Redeemer of men, the mighty God, the Father of eternity, the Prince of peace, (Isa 9:8) and it was proper that a voice from heaven should declare it, that the angels should attend him, and the Holy Spirit signalize his baptism by his personal presence. And it is proper that we, for whom he came, should give to him our undivided affections, our time, our influence, our hearts, and our lives. {z} "Son, in whom" Psa 2:7; Lu 9:35; Eph 1:6; 2 Pe 1:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 1 MATTHEW CHAPTER 4 Verse 1. The wilderness. See Barnes "Mt 3:1". The Spirit. Luke says, (Lu 4:1,) that Jesus was full of the Holy Spirit. It was by his influence, therefore, that Christ went into the desert. To be tempted. The word to tempt, in the original, means to try, to endeavour, to attempt to do a thing; then, to try the nature of a thing, as metals by fire; then, to test moral qualities by trying them, to see how they will endure; then, to endeavour to draw men away from virtue by suggesting motives to evil. This is the meaning here, and this is now the established meaning of the word in the English language. The devil. This word originally means an adversary, or an accuser; thence any one opposed; thence an enemy of any kind. It is given in the Scriptures, by way of eminence, to the leader of evil angels--a being characterized as full of subtlety, envy, art, and hatred of mankind. He is known, also, by the name of Satan, Job 1:6-12; Mt 12:26; Beelzebub, Mt 12:24; the old Serpent, Re 12:9; and the prince of the power of the air, Eph 2:2. The name is sometimes given to men and women. 2 Ti 3:3 Truce-breakers, slanderers--in the original, devils. 1 Ti 3:2: So must their wives be grave, not slanderers--in the original, devils. {a} "led up of the Spirit" 1 Ki 18:12; Eze 11:1,24; Ac 8:39 {b} "to be tempted" Mr 1:12; Lu 4:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 2 Verse 2. Had fasted. Abstained from food. Forty days and forty nights. It has been questioned by some whether Christ abstained wholly from food, or only from bread and the food to which he was accustomed. Luke says, (Lu 4:2,) that he ate nothing. This settles the question. Mark says, Mr 1:13, that angels came and ministered unto him. At first view, this would seem to imply that he did eat during that time. But Mark does not mention the time when the angels performed the office of kindness; and we are at liberty to suppose that he meant to say that it was done at the close of the forty days; and the rather as Matthew, after giving an account of the temptation, says the same thing, Mr 4:2. There are other instances of persons fasting forty days, recorded in the Scriptures. Thus Moses fasted forty days, Ex 34:28. Elijah also fasted the same length of time, 1 Ki 19:8. In these cases, they were no doubt miraculously supported. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 3 Verse 3. The tempter. The devil, or Satan. See Mt 4:1. If thou be the Son of God. If thou art the Messiah--if God's own Son--then thou hast power to work a miracle; and here is a fit opportunity to try thy power, and show that thou art truly his Son. Command that these stones, etc. The stones that were lying around him in the wilderness, No temptation could have been more plausible, or more likely to succeed, than this. He had just been declared to be the Son of God, (Mt 3:17) and here was an opportunity to show that he was really so. The circumstances were such as to make it appear plausible and proper to work this miracle. "Here you are," was the language of Satan, "hungry, cast out, alone, needy, poor, and yet the Son of God! If you have this power, how easy could you satisfy your wants! How foolish is it, then, for the Son of God, having all power, to be starving in this manner, when by a word he could show his power, and relieve his wants, and when in the thing itself there could be nothing wrong!" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 4 Verse 4. But he answered and said, etc. In reply to this artful temptation, Christ answered by a quotation from the Old Testament. The place is found in De 8:3. In that place the discourse is respecting manna. Moses says that the Lord humbled the people, and fed them with manna, an unusual kind of food, that they might learn that man did not live by bread only, but that there were other things to support life, and that every thing which God had commanded was proper for this. The term "word," used in this place, means very often, in Hebrew, thing, and clearly in this place has that meaning. Neither Moses nor our Saviour had any reference to spiritual food, or to the doctrines necessary to support the faith of believers; but they simply meant that God could support life by other things than bread; that man was to live, not by that only, but by every other thing which proceeded out of his mouth; that is, which he chose to command men to eat. The substance of his answer, then, is:--"It is not so imperiously necessary that I should have bread, as to make a miracle proper to procure it. Life depends on the will of God. He can support it in other ways, as well as by bread. He has created other things to be eaten, and man may live by everything that his Maker has commanded." And from this temptation we may learn, (1.) that Satan often takes advantage of our circumstances and wants to tempt us. The poor, and hungry, and naked, he often tempts to repine and complain, and to be dishonest in order to supply their necessities. (2.) Satan's temptations are often the strongest immediately after we have been remarkably favoured. Jesus had just been called the Son of God, and Satan took this opportunity to try him. He often attempts to fill us with pride and vain self-conceit, when we have been favoured with any peace of or any new view of God, and endeavours to urge us to do something which may bring us low, and lead us to sin. (3.) His temptations are plausible. They often seem to be only urging us to do what is good and proper. They seem even to urge us to promote the glory of God, and to honour him. We are not to think, therefore, that because a thing may seem to be good in itself, that therefore it is to be done. Some of his most powerful temptations are when he seems to be urging us to do what shall be for the glory of God. (4.) We are to meet the temptations of Satan, as the Saviour did, with the plain and positive declarations of Scripture. We are to inquire whether the thing is commanded, and whether, therefore, it is right to do it, and not trust to our own feelings, or even our wishes, in tho matter. {c} "Man shall not live by bread" De 8:3. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 5 Verse 5. Taketh him up. This does not mean that he bore him through the air, or that he compelled him to go against his will, or that he wrought a miracle, in any way, to place him there. There is no evidence that Satan had power to do any of these things; and the word translated taketh him up does not imply any such thing. It means, to conduct one; to lead one; to attend or accompany one; or to induce one to go. It is used in the following places in the same sense. Numb. 23:14: "And he (Balak) brought him (Balaam) into the field of Zophim," etc.; that is, he led him, or induced him to go there. Mt 17:1: "And after six days Jesus taketh Peter, James," etc.; i.e. led, or conducted them--not by any means implying that he bore them by force. Mt 20:17: "Jesus, going to Jerusalem, took the twelve disciples apart," etc. See also Mt 26:37; 27:27; Mr 5:40. From these passages, and many more, it appears that all that is meant here is, that Satan conducted Jesus, or accompanied him; but not that this was done against the will of Jesus. The holy city. Jerusalem--called holy because the temple was there, and it was the place of religious solemnities. Setteth him on a pinnacle of the temple. It is not perfectly certain to what part of the temple the sacred writer here refers. It has been supposed by some that he means the roof. But Josephus says that the roof was covered by spikes of gold, to prevent its being polluted by birds; and such a place would have been very inconvenient to stand upon. Others suppose that it was the top of the porch or entrance to the temple. But it is more than probable that the porch leading to the temple was not as high as the main building. It is more probable that he refers to a part of the sacred edifice sometimes called Solomon's porch. The temple was built on the top of Mount Moriah. The temple itself, together with the courts and porches, occupied a large space of ground. See Barnes "Mt 21:12". To secure a level spot sufficiently large, it was necessary to put up a high wall on the east. The temple was surrounded with porches or piazzas fifty-five feet broad, and seventy-five high. The porch on the south side was, however, sixty-seven feet broad, and one hundred and fifty high. From the top of this to the bottom of the valley below was more than seven hundred feet; and Josephus says that one could scarcely look down without dizziness. The word pinnacle does not quite express the force of the original. It is a word given usually to birds, and denotes wings, or anything in the form of wings, and was given to the roof of this porch because it resembled a bird dropping its wings. It was on this place, doubtless, that Christ was placed. Satan proposed that he should cast himself down thence; and, if he was the Son of God, he said it could do no harm. There was a promise that he should be protected. This promise was taken from Ps 91:11,12. To this passage of Scripture Christ replied With another, which forbade the act. This is taken from De 6:16, "Thou shalt not tempt the Lord thy God." That is, thou shalt not try him; or, thou shalt not, by throwing thyself into voluntary and uncommanded dangers, appeal to God for protection, or trifle with the promises made to those who are thrown into danger by his providence. It is true, indeed, that God aids those of his people who are placed by him in trial or danger; but it is not true that the promise was meant to extend to those who wantonly provoke him, and trifle with the promised help. Thus Satan, artfully using and perverting Scripture, was met and repelled by Scripture rightly applied. {d} "up into the holy city" Ne 11:1; Mt 27:53 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 6 Verse 6. No Barnes text on this verse. {e} "for it is written" Ps 91:11,12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 7 Verse 7. No Barnes text on this verse. {f} "Thou shalt not tempt the Lord thy God" De 6:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 8 Verse 8. An exceeding high mountain. It is not known what mountain this was. It was probably some elevated place in the vicinity of Jerusalem, on the top of which could be seen no small part of the land of Palestine. The Abbe Mariti speaks of a mountain on which he was, which answers to the description here. "This part of the mountain," says he, "overlooks the mountains of Arabia, the country of Gilead, the country of the Arnorites, the plains of Moab, the plains of Jericho, the river Jordan, and the whole extent of the Dead Sea." So Moses, before he died, went up into Mount Nebo, and from it God showed him "all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar," De 34:1-3. This shows that there were mountains from which no small part of the land of Canaan could be seen; and we must not suppose that there was any miracle when they were shown to the Saviour. All the kingdoms of the world. It is not probable that anything more here is intended than the kingdoms of Palestine, or the land of Canaan, and those in the immediate vicinity. Judea was divided into three parts, and those parts were called kingdoms; and the sons of Herod, who presided over them, were called kings. The term world is often used in this limited scale to denote a part, or a large part of the world, particularly the land of Canaan. See Ro 4:13, where it means the land of Judah; also Lu 2:1, See Barnes "Lu 2:1". The glory of them. The riches, splendour, towns, cities, mountains, etc., of this beautiful land. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 9 Verse 9. All these things, etc. All these kingdoms. All these dominions Satan claimed a right to bestow on whom he pleased, and with considerable justice. They were excessively wicked; and with no small degree of plausibility, therefore, he asserted his claim to give them away. This temptation had much plausibility. Satan regarded Jesus as the King of the Jews. As the Messiah, he supposed he had come to take possession of all that country. He was poor, and unarmed, and without followers or armies. Satan proposed to put him in possession of it at once, without any difficulty, if he would acknowledge him as the proper lord and disposer of that country; if he would trust to him, rather than to God. Worship me. See Barnes "Mt 2:2". The word here seems to mean, to acknowledge Satan as having a right to give these kingdoms to him; to acknowledge his dependence on him rather than God; that is, really to render religious homage. We may be surprised at his boldness. But he had been twice foiled. He supposed it was an object dear to the heart of the Messiah and he seemed not to be asking too much, if he gave them to Jesus, that Jesus should be willing to acknowledge the gift, and express gratitude for it. So plausible are Satan's temptations, even when blasphemous; and so artfully does he present his allurements to the mind. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 10 Verse 10. Get thee hence. These temptations, and this one especially, our Saviour met with a decided rebuke. This was a bolder attack than any which had been offered. Others had been but an address to his necessities, and an offer of the protection of God in great danger; in both cases plausible, and in neither a direct violation of the law of God. Here was a higher attempt, a more decided and deadly thrust at the piety of the Saviour. It was a proposition that the Son of God should worship the devil, instead of honouring and adoring Him who made heaven and earth; that he should bow down before the prince of wickedness, and give him homage. It is written. In De 6:13. Satan asked him to worship him. This was expressly forbidden. And Jesus therefore drove him from his presence. {g} "Thou shalt worship" De 6:13; 1 Sa 7:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 11 Verse 11. The devil leaveth him. The devil left him for a time, Lu 4:13. He intended to return again to the temptation, and if possible to seduce him yet from God. And, behold, angels came and ministered. See Mt 1:20. They came and supplied his wants, and comforted him. From the whole of this we may learn, (1.) That no one is so holy as to be free from temptation; for the pure Son of God was sorely tempted by the devil. (2.) That when God permits a temptation or trial to come upon us, he will, if we look to him, give us grace to resist and overcome it, 1 Co 10:3. (3.) We see the art of the tempter. His temptations are adapted to times and circumstances. They are plausible. What could have been, more plausible than his suggestions to Christ? They were applicable to his circumstances. They had the appearance of much piety. They were backed by passages of Scripture--misapplied, but still most artfully presented. He never comes boldly and tempts men to sin, telling them that they are committing sin. Such a mode would defeat his design. It would put people on their guard. He commences, therefore, artfully, plausibly, and the real purpose does not appear till he has prepared the mind for it. This is the way with all temptation. No wicked man would at once tempt another to be profane, to be drunk, to be an infidel, or to commit adultery.. The principles are first corrupted; the confidence is secured; the affections are won; and then the allurement is by little and little presented, till the victim fails. How should every one be on his guard at the very first appearance of evil, at the first suggestion that may possibly lead to evil. (4.) One of the best ways of meeting temptation is by applying Scripture. So our Saviour did, and they will always best succeed who best wield the sword of the Spirit, which is the word of God, Eph 6:17. {h} "angels came and ministered" Heb 1:6,14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 12 Verse 12. John was cast into prison. For an account of the imprisonment of John, see Mt 14:1-12. He departed into Galilee. See Mt 2:22. The reasons why Jesus went then into Galilee were, probably, not that he might avoid danger-- for he went directly into the dominions of Herod, and Jesus had nothing in particular to fear from Herod, as he had given him no cause of offence --but, (1,) because the attention of the people had been much excited by John's preaching, and it was more favourable for his own ministry. (2.) It seemed desirable to have some one to second John in the work of reformation. (3.) It was less dangerous for him to commence his labours there than near Jerusalem. Judea was under the dominion of the scribes, and Pharisees, and priests. They would naturally look with envy on any one who set up for a public teacher, and who should attract much attention there. It was important, therefore, that the work of Jesus should begin in Galilee, and become somewhat established and known before he went to Jerusalem. {1} "Cast into prison" or, "delivered up" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 13 Verse 13. Leaving Nazareth. Because his townsmen cast him out, and rejected him. See Lu 4:14-30. Came and dwelt in Capernaum. This was a city on the north-west corner of the sea of Tiberias. It is not mentioned in the Old Testament, but is repeatedly in the Gospels. Though it was once a city of renown, and the metropolis of all Galilee, the site it occupied is now uncertain. When Mr. Fisk, an American missionary, travelled in Syria in 1823, he found twenty or thirty uninhabited Arab huts, occupying what are supposed to be the ruins of the once exalted city of Capernaum. In this place, and its neighbourhood, Jesus spent no small part of the three years of his public ministry. It is hence called his own city, Mt 9:1. Here he healed the nobleman's son, (Joh 4:47) Peter's wife's mother, (Mt 8:14) the centurion's servant, (Mt 8:5) and the ruler's daughter, (Mt 9:28-25.) Upon the sea coast. The sea of Tiberius. In the borders of Zabulon and Nephthalim. These were two tribes of the children of Israel which were located in this part of the land of Canaan, and constituted, in the time of Christ, a part of Galilee. Comp. Ge 49:13; Jos 19:10,32. The word borders here means boundaries. Jesus came and dwelt in the boundaries or regions of Zebulun and Naphtali. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 14 Verses 14-16. That it might be fulfilled, etc. This place is recorded in Isa 9:1,2. Matthew has given the sense, but not the very words of the prophet. By the way of the sea. Which is near to the sea, or in the vicinity of the sea. Beyond Jordan. This does not mean to the east of Jordan, as the phrase sometimes denotes, but rather in the vicinity of the Jordan, or perhaps in the vicinity of the sources of the Jordan. See De 1:1; 4:49. Galilee of the Gentiles. Galilee was divided into upper and lower Galilee. Upper Galilee was called Galilee of the Gentiles, because it was occupied chiefly by Gentiles. It was in the neighbourhood of Tyre, Sidon, etc. The word Gentiles includes, in the Scriptures, all who are not Jews. It means the same as nations, or, as we should say, the heathen nations. {i} "Esaias the prophet, saying" Is 9:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 15 Verse 15. No specific Barnes text on this verse. See Barnes on "Mt 4:14" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 16 Verse 16. The people which sat in darkness. This is an expression denoting great ignorance. As in darkness or night we can see nothing, and know not where to go, so those who are ignorant of God, and their duty, are said to be in darkness. The instruction which removes this ignorance is called light. See Joh 3:19; 1 Pe 2:9; 1 Jo 1:6; 1 Jo 2:8. As ignorance is often connected with crime and vice, so darkness is sometimes used to denote sin, 1 Th 5:5; Eph 5:11; Lu 22:53. The region and shadow of death. This is a forcible and beautiful image, designed also to denote ignorance and sin. It is often used in the Bible, and is very expressive. A shadow is caused by an object coming between us and the sun. So the Hebrews imaged death as standing between us and the sun, and casting a long, dark, and baleful shadow abroad on the face of the nations, denoting their great ignorance, sin, and woe. It denotes a dismal, gloomy, and dreadful shade, where death and sin reign, like the chill damps, and horrors of the dwelling-place of the dead. See Job 10:21; 16:16; Job 34:22; Ps 23:4; Jer 2:6. These expressions denote that the country of Galilee was peculiarly ignorant and blind. We know that the people were proverbially so. They were distinguished for a coarse, outlandish manner of speech, (Mr 14:70) and are represented as having been distinguished by a general profligacy of morals and manners. It shows the great compassion of the Saviour, that he went to preach to such poor and despised sinners. Instead of seeking the rich and the learned, he chose to minister to the needy, the ignorant, and the contemned. His office is to enlighten the ignorant; his delight to guide the wandering, and to raise up those that are in the shadow of death. In doing this, Jesus set an example for all his followers. It is their duty to seek out those who are sitting in the shadow of death, and to send the gospel to them. No small part of the world is still lying in wickedness, as wicked and wretched as was the land of Zebulun and Naphtali in the time of Jesus. The Lord Jesus is able to enlighten them also. And every Christian should conceive it a privilege, as well as a duty, to imitate his Saviour in this, and to be permitted to send to them the light of life. See Mt 28:19. {k} "saw great light" Isa 42:6,7; Lu 2:32 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 17 Verse 17. See Mt 3:2 {m} "for the kingdom of heaven is at hand" Mt 3:2; 10:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 18 Verse 18. Sea of Galilee. This was also caned the sea of Tiberias, and the lake of Gennesareth, and also the sea of Chinnereth, Nu 34:11; De 3:17; Jos 12:3. It is about fifteen miles in length, and from six to nine in width. There is no part of Palestine, it is said, which can be compared in beauty with the environs of this lake. Many populous cities once stood on its shores, such as Tiberias, Bethsaida, Capernaum, Chorazin, Hippo, etc. The shores are described by Josephus as a perfect paradise, producing every luxury under heaven, at all seasons of the year. The river Jordan flows directly through the lake, it is said, without mingling with its waters, so that the course of the Jordan can be distinctly seen. The waters of the lake are sweet and pleasant to the taste, and clear. The lake still abounds with fish, and gives employment, as it did in the time of our Saviour, to those who live on its shores. It is, however, stormy, owing probably to the high hills by which it is surrounded. Simon called Peter. The name Peter means a rock; and is the same as Cephas. See Barnes "Mt 16:18"; also See Barnes "Joh 1:42"; See Barnes "1 Co 15:5". {n} "called Peter" Joh 1:42 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 19 Verse 19. Fishers of men. Ministers or preachers of the gospel, whose business it shall be to win souls to Christ. {o} "fishers of men" Lu 5:10; 1 Co 9:20-22; 2 Co 12:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 20 Verse 20. Straightway. Immediately--as all should do when the Lord Jesus calls them. Left their nets. Their nets were the means of their living, perhaps all their property. By leaving them immediately, and following him, they gave every evidence of sincerity. They showed, what we should, that they were willing to forsake all fro the sake of Jesus, and to follow him wherever he should lead them. They went forth to persecution and death, for the sake of Jesus; but also to the honour of saving souls from death, and establishing a church that shall continue to the end of time. Little did they know what awaited them, when they left their unmended nets to rot on the beach, and followed the unknown and unhonoured Jesus of Nazareth. So we know not what awaits us, when we become his followers but we should cheerfully go, when our Saviour calls, willing to commit all into his hand--come honour or dishonour, sickness or health, riches or poverty, life or death. Be it ours to do our duty at once, and to commit the result to the great Redeemer who has call us. Comp. Mt 6:33; 8:21,22 Joh 21:21,22. Followed him. This is an expression denoting that they became his disciples, 2 Ki 6:19. {p} "their nets" Mr 10:28-31. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 22 Verse 22. Left their father. This showed how willing they were to follow Jesus. They left their father. They showed us what we ought to do. If necessary, we should leave father, and mother, and every friend, Lu 14:26. If they will go with us, and be Christians, it is well; if not, yet they should not hinder us. We should be the followers of Jesus. And while, in doing it, we should treat our friends tenderly and kindly, yet we ought at all hazards to obey God, and do our duty to him. We may add, that many, very many children, since Sabbath schools have commenced, have been the means of their parents' conversion. Many children have spoken to their parents, or read the Bible to them, or other books, and prayed for them, and God has blessed them and converted them. Every child in a Sunday school ought to be a Christian; and then should strive and pray that God would convert his parents, and make them Christians too. We see here, too, what humble instruments God makes use of to convert men. He chose fishermen to convert the world. He chooses the foolish to confound the wise. And it shows that religion is true, and is the power of God, when he makes use of such instruments to change the hearts of men, and save their souls. See Barnes "1 Co 1:26" and following. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 23 Verse 23. All Galilee. See Mt 2:22. Synagogues. Places of worship, or places where the people assembled together to worship God. The origin of synagogues is involved in much obscurity. The sacrifices of the Jews were appointed to be held in one place, at Jerusalem. But there was nothing to forbid the other services of religion to be performed at any place. Accordingly, the praises of God were sung in the schools of the prophets; and those who chose were assembled by the seers on the Sabbath, and the new-moons, for religious worship, 2 Ki 4:23; 1 Sa 10:5-11. The people would soon see the necessity of providing convenient places for their services, to shelter them from storms and heat; and this was probably the origin of synagogues. At what tinge they were commenced is unknown. They are mentioned by Josephus a considerable time before the coming of Christ; and in his time they were multiplied, not only in Judea, but wherever there were Jews. There were no less than 480 in Jerusalem alone, before it was taken by the Romans. The synagogues were built in elevated places--in any place where ten men were found who were willing to associate for the purpose; and were the regular customary places of worship. In them the law, i.e., the Old Testament, divided into suitable portions, was read, prayers were offered, and the Scriptures were expounded. The law was so divided, that the five books of Moses, and portions of the prophets, could be read through each year. The Scriptures, after being read, were expounded. This was done, either by the officers of the synagogues, or by any person who might be invited to it by the officiating minister. Our Saviour and the apostles were in the habit of attending at those places constantly, and of speaking to the people, Lu 4:15-27; Ac 13:14,15. The synagogues were built in imitation of the temple, with a centre building, supported by pillars, and a court surrounding it. See Barnes "Mt 21:12". In the centre building, or chapel, was a place prepared for the reading of the law. The law was kept in a chest, or ark, near to the pulpit. The uppermost seats, (Mt 23:6) were those nearest to the pulpit. The people sat round, facing the pulpit. When the law was read, the officiating person rose; when it was expounded, he was seated. Our Saviour imitated their example, and was commonly seated in addressing the people, Mt 5:1; 13:1. Teaching. Instructing the people, or explaining the gospel. The Gospel of the kingdom. The good news respecting the kingdom which he was about to set up; or the good news respecting the coming of the Messiah and the nature of his kingdom. Preaching. See Mt 3:1. All manner of sickness. All kinds of sickness. {r} "teaching" Mt 9:35; Lu 4:15,44 {s} "Gospel of the Kingdom" Mt 24:14; Mr 1:14 {t} "manner of disease" Ps 103:3; Mt 8:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 24 Verse 24. And his fame went throughout all Syria. It is not easy to fix the exact bounds of Syria in the time of our Saviour. It was, perhaps, the general name for the country lying between the Euphrates on the east, and the Mediterranean on the west; and between Mount Taurus on the north, and Arabia on the south. Through all this region his celebrity was spread by his power of working miracles; and, as might be expected, the sick from every quarter were brought to him, in the hope that he would give relief. Those possessed with devils. Much difficulty exists, and much has been written, respecting those in the New Testament said to be possessed with the devil. It has been maintained by many, that the sacred writers meant only by this expression to denote those who were melancholy or epileptic, or afflicted with some other grievous disease. This opinion has been supported by arguments too long to be repeated here. On the other hand, it has been supposed that the persons so described were under the influence of evil spirits, who had complete possession of the faculties, and who produced many symptoms of disease not unlike melancholy, and madness, and epilepsy. That such was the fact, will appear from the following considerations: 1st. That Christ and the apostles spoke to them, and of them as such; that they addressed them, and managed them, precisely as if they were so possessed, leaving their hearers to infer beyond a doubt that such was their real opinion. 2nd. They spake, conversed, asked questions, gave answers, and expressed their knowledge of Christ, and their fear of him--things that certainly could not be said of diseases, Mt 8:29; Lu 8:28. 3rd. They are represented as going out of the persons possessed, and entering the bodies of others, Mt 8:32. 4th. Jesus spoke to them, and asked their name, and they answered him. He threatened them, commanded them to be silent, to depart, and not to return, Mr 1:25; 5:8; 9:26. 5th. Those possessed are said to know Christ; to be acquainted with the Son of God, Lu 4:34; Mr 1:24. This could not be said of diseases. 6th. The early fathers of the church interpreted these passages in the same way. They derived their opinions probably from the apostles themselves, and their opinions are a fair interpretation of the apostles' sentiments. 7th. If it may be denied that Christ believed in such possessions, it does not appear why any other clear sentiment of his may not in the same way be disputed. There is, perhaps, no subject on which he expressed himself more clearly, or acted more uniformly, or which he left more clearly impressed on the minds of his disciples. Nor is there any absurdity in the opinion that those persons were really under the influence of devils. For-- 1st. It is no more absurd to suppose that an angel, or many angels, should have fallen and become wicked, than that so many men should. 2nd. It is no more absurd that Satan should have possession of the human faculties, or inflict diseases, than that men should do it--a thing which is done every day. What more frequent than for a wicked man to corrupt the morals of others, or by inducing them to become intemperate, to produce a state of body and mind quite as bad as to be possessed with the devil? 3rd. We still see a multitude of cases that no man can prove not to be produced by the presence of an evil spirit. Who would attempt to say that some evil being may not have much to do in the case of madmen? 4th. It afforded an opportunity for Christ to show his power over the enemies of himself and of man, and thus to evince himself qualified to meet every enemy of the race, and triumphantly to redeem his people. lie came to destroy the power of Satan, Ac 26:18; Ro 16:20. Those which were lunatick. This name is given to the disease from the Latin name of the moon, (Luna.) It has the same origin in the Greek. It was given because it was formerly imagined that it was affected by the increase or the decrease of the moon. The name is still retained, although it is not certain that the moon has any effect on the disease. On this point physicians are not determined, but no harm arises from the use of the name. It is mentioned only in this place, and in Mt 17:15. It was probably the falling sickness, or the epilepsy, the same as the disease mentioned Mr 9:18-20; Lu 9:39,40. And those that had the palsy. Many infirmities were included under the general name of palsy, in the New Testament. 1st. The paralytic shock, affecting the whole body. 2nd. The hemiplegy, affecting only one side of the body--the most frequent form of the disease. 3rd. The paraplegy, affecting all the system below the neck. 4th. The catalepsy. This is caused by a contraction of the muscles in the whole or a part of the body, and is very dangerous. The effects are very violent and fatal. For instance, if, when a person is struck, he happens to have his hand extended, he is unable to draw it back; if not extended, he is unable to stretch it out. It appears diminished in size, and dried up in appearance. Hence it was called the withered hand, Mt 12:10-13. 5th. The cramp. This, in eastern countries, is a fearful malady, and by no means unfrequent. It originates from chills in the night. The limbs, when seized with it, remain unmovable, and the person afflicted with it resembles one undergoing a torture. This was probably the disease of the servant of the centurion, Mt 8:6; Lu 7:2. Death follows from this disease in a few days. And he healed them. This was done evidently by a miraculous power. A miracle is an effect produced by Divine power above, or opposed to, what are regular effects of the laws of nature. It is not a violation of the laws of nature, but is a suspension of their usual operation, for some important purpose, for instance, the regular effect of death is, that the body returns to corruption. This effect is produced by the appointed laws of nature; or, in other words, God usually produces this effect when he suspends that regular effect, and gives life to a dead body for some important purpose, it is a miracle. Such an effect is clearly the result of Divine power. No other being but God can do it. When, therefore, Christ and the apostles exerted this power, it was clear evidence that God approved of their doctrines; that he had commissioned them; and that they were authorized to declare his will. He would not give this attestation to a false doctrine. Most or all of these diseases were incurable. When Christ cured them by a word, it was the clearest of all proofs that he was sent from heaven. This is one of the strong arguments for Christianity. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 4 - Verse 25 Verse 25. From Decapolis. Decapolis was the name of a region of country in the bounds of the half tribe of Manasseh, mainly on the east of Jordan. It was so called because it included ten cities--the meaning of the word Decapolis in Greek. Geographers generally agree that Scythopolis was the chief of these cities and was the only one of them west of the Jordan; that Hippo, (Hippos,) Gedara, Dion, (or Dios,) Pelea, (or Pella,) Gerasa, (or Gergesa,) Philadelphia and Raphana, (or Raphanae,) were seven of the remaining nine, and the other two were either Kanatha and Capitolias, or Damascus and Otopos. These cities were inhabited chiefly by foreigners (Greeks) in the days of our Saviour, and not by Jews. Hence the keeping of swine by the Gergesenes, (Mt 8:30-33,) which was forbidden by the Jewish law. {u} "great multitudes" Lu 6:17,19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 1 MATTHEW CHAPTER V Verse 1. Seeing the multitudes The great numbers that came to attend on his ministry. The substance of this discourse is recorded in the sixth chapter of Luke. It is commonly called the sermon on the mount. It is not improbable that it was repeated, in substance, on different occasions, and to different people. At those times, parts of it might have been omitted, and Luke may have recorded it as it was pronounced on one of these occasions. See Barnes "Lu 6:17-20". Went up into a mountain. This mountain, or hill, was somewhere in the vicinity of Capernaum, but where precisely is not mentioned. He ascended the hill, doubtless, because it was more convenient to address the multitude from an eminence, than on the same level with them. A hill or mountain is still shown a short distance to the northwest of the ancient site of Capernaum, which tradition reports to have been the place where this sermon was delivered, and which is called on the maps the Mount of Beatitudes. But there is no positive evidence that this is the place where this discourse was uttered. And when he was set. This was the common mode of teaching among the Jews, Lu 4:20; 5:3; Joh 8:2; Ac 13:14; 16:13. His disciples came. The word disciples means learners; those who are taught. Here it is put for those who attended on the ministry of Jesus, and does not imply that they were all Christians. See Joh 6:66. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 2 Verse 2. No Barnes text on this verse. {v} "taught them saying" Lu 6:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 3 Verse 3. Blessed are the poor in spirit. The word blessed means happy, referring to that which produces felicity, from whatever quarter it may come. Poor in spirit. Luke says simply, blessed are THE poor. It has been disputed whether Christ meant the poor in reference to the things of this life, or the humble. The gospel is said to be preached to the poor, Lu 4:18; Mt 11:5. It was predicted that the Messiah should preach to the poor, Is 61:1. It is said that they have peculiar facilities for being saved, Mt 19:23; Lu 18:24. The state of such persons is therefore comparatively blessed, or happy. Riches produce care, anxiety, and dangers, and not the least is the danger of losing heaven by them. To be poor in spirit is to have a humble opinion of ourselves; to be sensible that we are sinners, and have no righteousness of our own; to be willing to be saved only by the rich grace and mercy of God; to be willing to be where God places us, to bear what he lays on us, to go where he bids us, and to die when he commands; to be willing to be in his hands, and to feel that we deserve no favour from him. It is opposed to pride, and vanity, and ambition. Such are happy: (1.) Because there is more real enjoyment in thinking of ourselves as we are, than in being filled with pride and vanity. (2.) Because such Jesus chooses to bless, and on them he confers his favours here. (3.) Because theirs will be the kingdom of heaven hereafter. It is remarkable that Jesus began his ministry in this manner, so unlike all others. Other teachers had taught that happiness was to be found in honour, or riches, or splendour, or sensual pleasure. Jesus overlooked all those things, and fixed his eye on the poor, and the humble, and said that happiness was to be found in the lowly vale of poverty, more than in the pomp and splendours of life. Their's is the kingdom of heaven. That is, either they have peculiar facilities for entering the kingdom of heaven, and of becoming Christians here, or they shall enter heaven hereafter. Both these ideas are probably included. A state of poverty--a state where we are despised or unhonoured by men--is a state where men are most ready to seek the comforts of religion here, or a home in the heavens hereafter. See Barnes "Mt 2:2". {w} "???????" Isa 57:15; 66:2 {x} "poor in spirit" Jas 2:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 4 Verse 4. Blessed are they that mourn. This is capable of two meanings: either that those are blessed who are afflicted with the loss of friends or possessions; or that they who mourn over sin are blessed. As Christ came to preach repentance, to induce men to mourn over their sins, and to forsake them, it is probable that he had the latter particularly in view, 2 Co 7:10. At the same time, it is true that the gospel only can give true comfort to those in affliction, Is 61:1-3; Lu 4:18. Other sources of consolation do not reach the deep sorrows of the soul. They may blunt the sensibilities of the mind; they may produce a sullen and reluctant submission to what we cannot help; but they do not point to the true source of comfort. In the God of mercy only; in the Saviour; in the peace that flows from the hope of a better world, and there only, is there comfort, 2 Co 3:17,18; 5:1. Those that mourn thus shall be comforted. So those that grieve over sin; that sorrow that they have committed it, and are afflicted and wounded that they have offended God, shall find comfort in the gospel. Through the merciful Saviour those sins may be forgiven. In him the weary and heavy-laden soul shall find peace, (Mt 11:28-30;) and the presence of the Comforter, the Holy Ghost, shall sustain us here, (Joh 14:26,27) and in heaven all tears shall be wiped away, Re 21:4. {y} "mourn" Is 61:3; Eze 7:16 {z} "for they shall be comforted" Joh 16:20; 2 Co 1:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 5 Verse 5. The meek. Meekness is patience in the reception of injuries. It is neither meanness, nor a surrender of our rights, nor cowardice; but it is the opposite of sudden anger, of malice, of long-harboured vengeance. Christ insisted on his right when he said, "If I have done evil, bear witness of the evil; but if well, why smitest thou me?" Joh 18:23. Paul asserted his right when he said, "They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily; nay, verily, but let them come themselves, and fetch us out," Ac 16:37. And yet Christ was the very model of meekness. It was one of his characteristics, "I am meek," Mt 11:29. So of Paul. No man endured more, and more patiently, than he. Yet they were not passionate. They bore it patiently. They did not harbour malice. They did not press their rights through thick and thin, and trample down the rights of others to secure their own. Meekness is the reception of injuries with a belief that God will vindicate us. "Vengeance is mine; I will repay, saith the Lord," Ro 12:19. It little becomes us to take his place, and to do what he has a right to do, and what he has promised to do. Meekness produces peace. It is proof of true greatness of soul. It comes from a heart too great to be moved by little insults. It looks upon those who offer them with pity. He that is constantly ruffled, that suffers every little insult or injury to throw him off his guard, and to raise a storm of passion within, is at the mercy of every mortal that chooses to disturb him. He is like the troubled sea that cannot rest, whose waters cast up mire and dirt. They shall inherit the earth. This might have been translated the land. It is probable that here is a reference to the manner in which the Jews commonly expressed themselves to denote any great blessing. It was promised to them that they should inherit the land of Canaan. For a long time the patriarchs looked forward to this, Ge 15:7,8; Ex 32:13. They regarded it as a great blessing, It was so spoken of in the journey in the wilderness; and their hopes were crowned when they took possession of the promised land, De 1:38; 16:20. In the time of our Saviour they were in the constant habit of using the Old Testament, where this promise perpetually occurs, and they used it as a proverbial expression to denote any great blessing, perhaps as the sum of all blessings, Ps 37:20; Is 60:21. Our Saviour used it in this sense; and meant to say, not that the meek should own great property or have many lands, but that they should possess peculiar blessings. The Jews also considered the land of Canaan as a type of heaven, and of the blessings under the Messiah. To inherit the land became, therefore, an expression denoting those blessings. When our Saviour promises it here, he means that the meek shall be received into his kingdom, and partake of its blessings here, and of the glories of the heavenly Canaan hereafter. The value of meekness, even in regard to worldly property and success in life, is often exhibited in the Scriptures, Pr 22:24,25; 15:1; 25:8,15. It is also seen in common life that a meek, patient, mild man, is the most prospered. An impatient and quarrelsome man raises up enemies; often loses property in lawsuits; spends his time in disputes and broils, rather than in sober, honest industry; and is harassed, vexed, and unsuccessful in all that he does. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" 1 Ti 4:8; 6:3-6, {a} "shall inherit the earth" Ps 37:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 6 Verse 6. Blessed are they that hunger, etc. Hunger and thirst, here, are expressive of strong desire. Nothing would better express the strong desire which we ought to feel to obtain righteousness, than hunger and thirst. No wants are so keen, none so imperiously demand supply as these. They occur daily; and when long continued, as in case of those shipwrecked, and doomed to wander months or years over burning sands, with scarcely any drink or food, nothing is more distressing. An ardent desire for anything is often represented in the Scriptures by hunger and thirst, Ps 42:1,2; 63:1,2. A desire for the blessings of pardon and peace; a deep sense of sin, and want, and wretchedness, is also represented by thirsting, Is 55:1,2. Those that are perishing for want of righteousness; that feel that they are lost sinners, and strongly desire to be holy, shall be filled. Never was there a desire to be holy, which God was not willing to gratify. And the gospel of Christ has made provision to satisfy all who truly desire to be holy. See Is 55:1-13; 65:13; Joh 4:14; 6:35; 7:37,38; Ps 17:15. {b} "for they shall be filled" Ps 34:19; Is 65:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 7 Verse 7. Blessed are the merciful. That is, those who are so affected by the sufferings of others, as to be disposed to alleviate them. This is given as an evidence of piety; and it is said that they who show mercy to others shall obtain it. The same sentiment is found in Mt 10:42. Whosoever shall give a cup of cold water only unto one of these little ones, in the name of a disciple, shall not lose his reward. See also Mt 25:34-40. It should be done to glorify God; that is, in obedience to his commandments, and with a desire that he should be honoured; and feeling that we are benefiting one of his creatures. Then he will regard it as done to him, and will reward us. See the sentiment of this verse, that the merciful shall obtain mercy, more fully expressed in 2 Sa 22:26,27; and in Ps 18:25,26. Nowhere do we imitate God more than in showing mercy. In nothing does God more delight than in the exercise of mercy, Ex 34:6; Eze 33:11 1 Ti 2:4; 2 Pe 3:9. To us, guilty sinners; to us, wretched, dying, and exposed to eternal woe, he has shown his mercy by giving his Son to die for us; by expressing his willingness to pardon and save us; and by sending his Spirit to renew and sanctify the heart. Each day of our life, each hour, and each moment, we partake of his undeserved mercy. All the blessings we enjoy are proofs of his mercy. If we also show mercy to the poor, the wretched, the guilty, it shows that we are like God; we have his spirit, and shall not lose our reward. And we have abundant opportunity to do it. Our world is full of guilt and woe, which we may help to relieve; and every day of our lives we have opportunity by helping the poor and wretched, and by forgiving those who injure us, to show that we are like God. See Barnes "Mt 6:14". {c} "for they shall obtain mercy" Ps 41:1,2. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 8 Verse 8. Blessed are the pure in heart. That is, whose minds, motives, and principles are pure. Who seek not only to have the external actions correct, but who desire to be holy in heart, and who are so. Man looks on the outward appearance, but God looketh on the heart. They shall see God. There is a sense in which all shall see God, Re 1:7. That is, they shall behold him as a Judge, not as a Friend. In this place it is spoken of as a peculiar favour. So also in Re 22:4. And they shall see his face. To see the face of one, or to be in his presence, were, among the Jews, terms expressive of great favour. It was regarded as a high honour to be in the presence of kings and princes, and to be permitted to see them, Pr 22:29. He shall stand before kings, etc. See also 2 Ki 25:19. "Those that stood in the king's presence;" in the Hebrew, those that saw the face of the king; that is, who were his favourites and friends. So here, to see God, means to be his friends and favourites, and to dwell with him in his kingdom. {d} "pure in heart" Ps 24:3,4; He 12:4; 1 Jn 3:2,3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 9 Verse 9. Blessed are the peacemakers. Those who strive to prevent contention, and strife, and war. Who use their influence to reconcile opposing parties, and to prevent lawsuits, and hostilities, in families and neighbourhoods. Every man may do something of this; and no man is more like God than he who does it. There ought not to be unlawful and officious interference in that which is none of our but, has business; without any danger of acquiring this character, every man many opportunities of reconciling opposing parties. Friends, neighbours, men of influence, lawyers, physicians, may do much to promote peace. And it should be taken in hand in the beginning. "The beginning of strife," says Solomon, "is like the letting out of water." "An ounce of prevention," says the English proverb, "is worth a pound of cure." Long and most deadly quarrels might be prevented by a little kind interference in the beginning. Children of God. Those who resemble God, or who manifest a spirit like his. He is the Author of peace, (1 Co 14:33) and all those who endeavour to promote peace are like him, and are worthy to be called his children. {e} "peacemakers" Ps 34:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 10 Verse 10. Persecuted. To persecute, means literally to pursue, follow after, as one does a flying enemy. Here it means to vex, or oppress one, on account of his religion. They persecute others who injure their names, reputation, property, or endanger or take their life, on account of their religious opinions. For righteousness' sake. Because they are righteous, or are the friends of God. We are not to seek persecution. We are not to provoke it by strange sentiments or conduct, or by violating the laws of civil society, or by modes of speech that are unnecessarily offensive to others. But if, in the honest effort to be Christians, and to live the life of Christians, others persecute and revile us, we are to consider this as a blessing. It is all evidence that we are the children of God, and that he will defend us. All that live godly in Christ Jesus shall suffer persecution, 2 Ti 3:12. Their's is the kingdom of heaven. They have evidence that they are Christians, and shall be brought to heaven. {f} "for righteousness's sake" 1 Pe 3:13,14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 11 Verse 11. Revile you. Reproach you; call you by evil and contemptuous names; ridicule you because you are Christians. Thus they said of Jesus, that he was a Samaritan and had a devil; that he was mad; and thus they reviled and mocked him on the cross. But being reviled, he reviled not again, (1 Pe 2:23) and thus being reviled, we should bless, (1 Co 4:12) and thus, though the contempt of the world is not in itself desirable, yet it is blessed to tread in the footsteps of Jesus, to imitate his example, and even to suffer for his sake, Php 1:29. All manner of evil--falsely. An emphasis should be laid on the word falsely in this passage. It is not blessed to have evil spoken of us if we deserve it; but if we deserve it not, then we should not consider it as a calamity. We should take it patiently, and show how much the Christian, under the consciousness of innocence, can bear, 1 Pe 3:13-18. For my sake. Because you are attached to me; because you are Christians. We are not to seek such things. We are not to do things to offend others; to treat them harshly or unkindly, and court revilings. We are not to say or do things, though they may be on the subject of religion, designed to disgust or offend. But if, in the faithful endeavour to be Christians, we are reviled, as our Master was, then we are to take it with patience, and to remember that thousands before us have been treated in like manner. When thus reviled, or persecuted, we are to be meek, patient, humble; not angry; not reviling again; but endeavouring to do good to our persecutors and slanderers, 2 Ti 2:24,25. In this way, many have been convinced of the power and excellence of that religion which they were persecuting and reviling. They have seen that nothing else but Christianity could impart such patience and meekness to the persecuted; and have, by this means, been constrained to submit themselves to the gospel of Jesus. Long since, it became a proverb, "that the blood of the martyrs is the seed of the church." {1} "falsely" or, "lying" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 12 Verse 12. Rejoice, etc. The reward of such suffering is great. To those who suffer most, God imparts the highest rewards. Hence the crown of martyrdom has been thought to be the brightest that any of the redeemed shall wear; and hence many of the early Christians sought to become martyrs, and threw themselves in the way of their persecutors, that they might be put to death. They literally rejoiced, and leaped for joy, at the prospect of death for the sake of Jesus. Though God does not require us to seek persecution, yet all this shows that there is something in religion to sustain the soul, which the-world does not possess. Nothing but the consciousness of innocence, and the presence of God, could have borne them up in the midst of these trials; and the flame, therefore, kindled to consume the martyr, has also been a bright light, showing the truth and power of the gospel of Jesus. The prophets, etc. The holy men who came to predict future events, and who were the religious teachers of the Jews. For an account of their persecutions, see the eleventh chapter of the Epistle to the Hebrews. {g} "great is your reward" 2 Co 4:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 13 Verse 13. Ye are the salt of the earth. Salt renders food pleasant and palatable, and preserves from putrefaction. So Christians, by their lives and instructions, are to keep the world from entire moral corruption. By bringing down, by their prayers, the blessing of God, and by their influence and example, they save the world from universal vice and crime. Salt have lost his savour. That is, if it has become insipid, tasteless, or have lost its preserving properties. The salt used in this country is a chemical compound--muriate of soda-- and if the saltness were lost, or it were to lose its savour, there would be nothing remaining. It enters into the very nature of the substance. In eastern countries, however, the salt used was impure, mingled with vegetable and earthy substances; so that it might lose the whole of its saltness, and a considerable quantity of earthy matter remain. This was good for nothing, except that it was used, as it is said, to place in paths, or walks, as we use gravel. This kind of salt is common still in that country. It is found in the earth in veins or layers, and when exposed to the sun and rain, loses its saltness entirely. Maundrell says, "I broke a piece of it, of which that part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, yet it had perfectly lost its savour. The inner part, which was connected to the rock, retained its savour, as I found by proof." {h} "salt of the earth" Mr 9:50 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 14 Verse 14. The light of the world. The light of the world often denotes the sun, Joh 11:9. The sun renders objects visible, shows their form their nature, their beauties, and deformities. The term light is often applied to religious teachers. See Joh 1:4; 8:12; Is 49:6. It is pre-eminently applied to Jesus in these places; because he is, in the moral world, what the sun is in the natural world. The apostles, and Christian ministers, and all Christians, are lights of the world, because they, by their instructions and examples, show what God requires, what is the condition of man, what is the way of duty, peace, and happiness--the way that leads to heaven. A city that is set on an hill, etc. Many of the cities of Judea were placed on the summits or sides of mountains, and could be seen from afar. This was the case with Jerusalem; and it is said by Maundrell, that near the place where our Saviour is supposed to have delivered his sermon, there is still such a town, called Saphat, anciently This can Bethesda. be seen far and near. Perhaps Jesus pointed to such a city, and told his disciples that they were like it. They were seen from far. Their actions could not be hid. The eyes of the World were upon them. They must be seen; and as this was the case, they ought to be holy, harmless, and undefiled. {i} "light" Php 2:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 15 Verse 15. Neither do men light a candle, etc. Jesus proceeded here to show them that the very reason why they were enlightened was, that others might also see the light, and be benefited by it. When men light a candle, they do not conceal the light, but place it where it may be of use. So it is with religion. It is given that we may benefit others. It is not to be concealed, but suffered to show itself, and to shed light on a surrounding wicked world. A bushel. Greek, a measure containing nearly a peck. It denotes anything, here, that might conceal the light. {1} "bushel" or, "The word, in the original, signifieth a measuring containing about a pint less than a peck." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 16 Verse 16. Let your light so shine, etc. Let your holy life, your pure conversation, and your faithful instruction, be everywhere seen and known, Always, in all societies, in all business, at home and abroad, in prosperity and adversity, let it be seen that you are real Christians. That they may see your good works. This is not the motive to influence us, simply that we must be seen, (comp. Mt 6:1); but that our heavenly Father may be glorified. It is not right to do a thing merely to be seen by others, for this is pride and ostentation; but we are to do it that, being seen, God may be honoured. The Pharisees acted to be seen of men; true Christians act to glorify God, and care little what men may think of them, except as by their conduct others may be brought to honour God. Glorify your Father. Praise, or honour God, or be led to worship him. Seeing in your lives the excellency of religion, the power and purity of the gospel, they may be won to be Christians also, and give praise and glory to God for his mercy to a lost world. We learn here, (1.) that religion, if it exists, cannot be concealed. (2.) That where it is not manifest in the life, it does not exist. (3.) That professors of religion, who live like other men, give evidence that they have never been renewed. (4.) That to attempt to conceal or hide our Christian knowledge or experience is to betray our trust, and injure the cause of piety, and render our lives useless. And, (5.) that good actions will be seen, and will lead men to honour God. If we have no other way of doing good--if we are poor, and unlearned and unknown--yet we may do good by our lives. No sincere and humble Christian lives in vain. The feeblest light at midnight is of use. "How far this little calldie throws his beams!" So shines a good deed in a naughty world!" {k} "glorify" 1 Pe 2:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 17 Verse 17. Think not that I am come, etc. Our Saviour was just entering on his work. It was important for him to state what he came to do. By his setting up to be a teacher in opposition to the Scribes and Pharisees, some might charge him with an intention to destroy their law, and abolish the customs of the nation. He therefore told them that he did not come for that end, but really to fulfil or accomplish what was in the law and the prophets. To destroy. To abrogate; to deny their Divine authority; to set men free from the obligation to obey them. The law. The five books of Moses, called the law. See Barnes "Lu 24:44". The prophets. The books which the prophets wrote. These two divisions here seem to comprehend the Old Testament; and Jesus says that he came not to do away or destroy the authority of the Old Testament. But to fulfil. To complete the design; to fill up what was predicted; to accomplish what was intended in them. The word fulfil, also, means sometimes to teach or inculcate, Co 1:25. The law of Moses contained many sacrifices and rites which were designed to shadow forth the Messiah, Heb 9:1-28. These were fulfilled when he came and offered himself a sacrifice to God-- "A sacrifice of nobler name, And richer blood than they." The prophets contained many predictions respecting his coming and death. These were all to be fulfilled and fully accomplished by his life and his sufferings. {l} "the law" Mt 3:15 {m} "the prophets" Is 42:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 18 Verse 18. Verily. Truly, certainly. A word of strong affirmation. Till heaven and earth pass. This expression denotes that the law never should be destroyed till it should be all fulfilled. It is the same as saying, everything else may change--the very earth and heaven may pass away--but the law of God shall not be destroyed, till its whole design shall be accomplished. One jot. The word jot, or yod--'--is the name of the Hebrew letter I, the smallest letter in the Hebrew alphabet. One tittle. The Hebrew letters were written with small points or apices, as in the letter Schin--*** or Sin ***-- which serve to distinguish one letter from another. To change a small point of one letter, therefore, might vary the meaning of a word, and destroy the sense. Hence the Jews were exceedingly cautious in writing these letters, and considered the smallest change or omission a reason for destroying the whole manuscript when they were transcribing the Old Testament. The expression, "one jot or tittle," became proverbial, and means that the smallest part of the law should not be destroyed. The laws of the Jews are common!y divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, which cannot, therefore, be changed--such as the duty of loving God and his creatures. These cannot be abolished as it can never be made right to hate God, or to hate our fellow-men Of this kind are the ten commandments; and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general may command his soldiers to appear sometimes in a red coat, and sometimes in blue, or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed. This is a moral law. A parent might suffer his children to have fifty different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a moral law, and cannot be changed. So the laws of the Jews. Those to regulate mere matters of ceremony, and rites of worship, might be changed. Those requiring love and obedience to God, and love to men, could not be changed, and Christ did not attempt it, Mt 19:19; 22:37-39; Lu 10:27; Ro 13:9. A third species of law was the judicial, or those regulating courts of justice, contained in the Old Testament. These were of the nature of the ceremonial law, and might also be changed at pleasure. The judicial law regulated the courts of justice of the Jews. It was adapted to their own civil society. When the form of the Jewish polity was changed, this was of course no longer binding. The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged. {o} "one jot or one tittle" Lu 16:17. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 19 Verse 19. Shall break. Shall violate, or disobey. These least commandments. The Pharisees, it is probable, divided the precepts of the law into lesser and greater, teaching that they who violated the former were guilty of a trivial offence only. See Mt 23:23. Christ teaches that in his kingdom they who make this distinction, or who taught that any laws of God might be violated with impunity, should be called least; while they should be held in high regard who observed all the laws of God without distinction. Shall be called the least. That is, shall be least. The meaning of this passage seems to be this: "In the kingdom of heaven," that is, in the kingdom of the Messiah, or in the church which he is about to establish, (See Barnes "Mt 3:2") he that breaks the least of these commandments shall be in no esteem, or shall not be regarded as a proper religious teacher. The Pharisees divided the law into greater and lesser precepts. They made no small part of it void by their traditions and divisions, Mt 23:23; 15:3-6. Jesus says, that in his kingdom all this vain division and tradition should cease. Such divisions and distinctions should be a small matter. He that attempted it should be the least of all. Men would be engaged in yielding obedience to all the law of God, without any such vain distinctions. Shall be called great, he that teaches that all the law of God is binding, and that all of it should be obeyed, without attempting to specify what is most important, shall be a teacher worthy of his office, shall teach the truth, and shall be called great. We learn hence, (1.) that all the law of God is binding on Christians. Comp. Jas 2:10 (2.) That all the commands of God should be preached, in their proper place, by Christian ministers. (3.) That they who pretend that there are any laws of God so small that they need not obey them, are unworthy of his kingdom. And, (4.) that true piety has respect to all the commandments of God, and keeps them, Ps 119:6. {p} "shall be called great" 1 Sa 2:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 20 Verse 20. Your righteousness. Your holiness, your views of the nature or righteousness, and your conduct and lives. Unless you are more holy than they are, you cannot be saved. Shall exceed. Shall excel, or abound more. This righteousness was external, and was not real holiness. The righteousness of true Christians is seated in the heart, and is therefore genuine. Jesus means, that unless they had more real holiness of character than the scribes, they could not be saved. The righteousness of the Scribes and Pharisees. See Barnes "Mt 3:7". Their righteousness consisted in outward observances of the ceremonial and traditional law. They offered sacrifices, fasted often, prayed much, were very punctilious about ablutions and tithes and the ceremonies of religion, but neglected justice, truth, purity, holiness of heart, and did not strive to be pure in their motives before God. See Mt 23:13-33. The righteousness that Jesus required in his kingdom was purity, chastity, honesty, temperance, the fear of God, and the love of man. It is pure, eternal, teaching the motives, and making the life holy. The Kingdom of heaven. See Mt 3:2. Shall not be a fit subject of his kingdom here, or saved in the world to come. {q} "shall exceed the righteousness" Mt 23:23-28; Php 3:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 21 Verse 21. Ye have heard. Or, this is the common interpretation among the Jews. Jesus proceeds here to comment on some prevailing opinions among the Jews; to show that the righteousness of the scribes and Pharisees was defective; and that men needed a better righteousness, or they could not be saved. He shows what he meant by that better righteousness, by showing that the common opinions of the scribes were erroneous. By them of old time. This might be translated, to the ancients, referring to Moses and the prophets. But it is more probable that he here refers to the interpreters of the law and the prophets. Jesus did not set himself against the law of Moses, but against the false and pernicious interpretations of the law prevalent in his time. Thou shalt not kill. See Ex 20:13. This literally denotes taking the life of another, with malice, or with intention to murder him. The Jews understood it as meaning no more. The comment of our Saviour shows that it was spiritual, and was designed to extend to the thoughts and feelings, as well as the external act. Shall be in danger of. Shall be held guilty, and be punished by. The law of Moses declared that the murderer should be put to death, Le 24:21; Nu 35:16. It did not say, however, by whom this should be done, and it was left to the Jews to organize courts to have cognizance of such crimes, De 16:18. The judgment. This was the tribunal that had cognizance of cases of murder, etc. It was a court that sat in each city or town, and consisted commonly of seven members. It was the lowest court among the Jews, and from it an appeal might be taken to the Sanhedrim. {1} "by them" or, "to them" {r} "Thou shalt not kill" Ex 20:13; De 5:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 22 Verse 22. But I say unto you. Jesus being God as well as man, (Joh 1:1) and, therefore, being the original Giver of the law, had a right to expound it, or change it as he pleased. Comp. Mt 12:6,8. He therefore spoke here and elsewhere as having authority, and not as the scribes. It may be added here, that no mere man ever spake as Jesus did, when explaining or enforcing the law. He did it as having a right to do it; and he that has a right to ordain and change laws in the government of God must be himself Divine. Is angry without a cause. Anger, or that feeling which we have when we are injured, and which prompts us to defend ourselves when in danger, is a natural feeling, given to us, (1.) as a natural expression of our disapprobation of a course of evil conduct; and, (2.) that we may defend ourselves when suddenly attacked. When excited against sin, it is lawful. God is angry with the wicked. Jesus looked on the hypocritical Pharisees with anger, Mr 3:5. So it is said, Be ye angry, and sin not, Ep 4:26. This anger, or indignation against sin, is not what our Saviour speaks of here. That is anger without a cause; that is, unjustly, rashly, hastily, where no offence had been given or intended. In that case it is evil; and it is a violation of the sixth commandment, because he that hateth his brother is a murderer, 1 Jo 3:15. He has a feeling which would lead him to commit murder if it were fully acted out. His brother. By a brother here seems to be meant a neighbour, or perhaps any one with whom we may be associated. As all men are descended from one Father, and are all the creatures of the same God, so they are all brethren; and so every man should be regarded and treated as a brother. Raca. This is a Syriac word, expressive of great contempt. It comes from a verb signifying to be empty, vain; and hence, as a word of contempt, denotes senseless, stupid, shallow-brains. Jesus teaches here, that to use such words is a violation of the sixth commandment. It is a violation of the spirit of that commandment, and, if indulged, may lead to a more open and dreadful infraction of that law. Children should learn that to use such words is highly offensive to God, for we must give an account of every idle word which we speak in the day of judgment. In danger of the council. The word translated council is, in the original, sanhedrim, and there can be no doubt that he refers to the Jewish tribunal of that name. This was instituted in the time of the Maccabees, probably about 200 years before Christ. It was composed of seventy-two judges; the high priest was the president of this tribunal. The seventy-two members were made up of the chief priests and elders of the people, and the scribes. The chief priests were such as had discharged the office of the high priest, and those who were the heads of the twenty-four classes of priests, who were called in an honorary way high or chief priests. See Mt 2:4. The elders were the princes of the tribes, or heads of the family associations. It is not to be supposed that all the elders had a right to a seat here, but such only as were elected to the office. The scribes were learned men of the nation, elected to this tribunal, being neither of the rank of priests nor elders. This tribunal had cognizance of the great affairs of the nation. Till the time when Judea was subjected to the Romans, it had the power of life and death. It still retained the power of passing sentence, though the Roman magistrate held the right of execution. It usually sat in Jerusalem, in a room near the temple. It was before this tribunal that our Saviour was tried. It was then assembled in the palace of the high priest, Mt 26:3-57; Joh 18:24. Thou fool. This term expressed more than want of wisdom. It was expressive of the highest guilt. It had been commonly used to denote those who were idolaters, (De 22:21) and also one who is guilty of great crimes, Jos 7:15; Ps 14:1. Hellfire. The original of this is, "the GEHENNA of ore." The worn GEHENNA, commonly translated hell, is made up of two Hebrew words, and signifies the valley of Hinnom. This was formerly a pleasant valley, near to Jerusalem, on the south, [or south- east.] A small brook or torrent usually ran through this valley, and partly encompassed the city. This valley the idolatrous Israelites devoted formerly to the horrid worship of Moloch, 2 Ki 16:3; 2 Ch 28:3. In that worship the ancient Jewish writers inform us that the idol of Moloch was of brass, adorned with a royal crown, having the head of a calf, and his arms extended, as if to embrace any one. When they offered children to him, they heated the statue within by a great fire; and when it was burning hot, they put the miserable child into his arms, where it was soon consumed by the heat; and, in order that the cries of the child might not be heard, they made a great noise with drums and other instruments about the idol. These drums were called Toph; and hence a common name of the place was TOPHET, Jer 7:31,32. The following cut may furnish a useful illustration of this idol. After the return of the Jews from captivity, this place was held in such abhorrence, that, by the example of Josiah, (2 Ki 23:10) it was made the place where to throw all the dead carcases and filth of the city; and was not unfrequently the place of executions. It became, therefore, extremely offensive; the sight was terrific; the air was polluted and pestilential; and to preserve it in any manner pure, it was necessary to keep fires continually burning there. The extreme loathsomeness of the place; the filth and putrefaction; the corruption of the atmosphere, and the lurid fires blazing by day and by night, made it one of the most appalling and terrific objects with which a Jew was acquainted. It was called the GEHENNA of fire; and was the image which our Saviour often employed to denote the future punishment of the wicked. In this verse it denotes a degree of suffering higher than the punishment inflicted by the court of seventy, or the sanhedrim; and the whole verse may therefore mean, "He that hates his brother, without a cause, is guilty of a violation of the sixth commandment, and shall be punished with a severity similar to that inflicted by the court of judgment. He that shall suffer his passions to transport him to still greater extravagances, and shall make him an object of derision and contempt, shall be exposed to still severer punishment, corresponding to that which the sanhedrim, or council, inflicts. But he who shall load his brother with odious appellations and abusive language, shall incur the severest degree of punishment, represented by being burnt alive in the horrid and awful valley of Hinnom." The amount, then, of this difficult and important verse is this: The Jews considered but one crime a violation of the sixth commandment, viz., actual murder, or wilful, unlawful, taking life. Jesus says that the commandment is much broader. It relates not only to the external act, but to the feelings and words. He specifies three forms of such violation: (1.) Unjust anger. (2.) Anger accompanied with an expression of contempt. (3.) Anger, with an expression not only of contempt, but wickedness. Among the Jews there were three degrees of condemnation: that by the "judgment," the "council," and the "fire of Hinnom." Jesus says, likewise, there shall be grades of condemnation for the different ways of violating the sixth commandment. Not only murder shall be punished by God; but anger, and contempt, shall be regarded by him as a violation of the law, and punished according to the offence. As these offences were not actually cognizable before the Jewish tribunals, he must mean that they will be punished hereafter. And all these expressions relate to degrees of punishment, proportionate to crime, in the future world--the world of justice and of woe. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 23 Verses 23,24. Therefore, if thou bring thy gift to the altar, etc. The Pharisees were intent only on the external act in worship. They looked not at all to the internal acts of the mind. If a man conformed to the external rites of religion, however much envy, and malice, and secret hatred he might have, they thought he was doing well. Our Saviour taught a different doctrine. It was of more consequence to have the heart right, than to perform the outward act. If therefore, says he, a man has gone so far as to bring his gift to the very altar, and should remember that any one had anything against him, it was his duty there to leave his offering, and go and be reconciled. While a difference of this nature existed, his offering could not be acceptable. He was not to wait till the offended brother should come to him; he was to go and seek him out, and be reconciled. So now, the worship of God will not be acceptable, however well performed externally, until we are at peace with those that we have injured. "To obey is better than sacrifice." He that comes to worship his Maker filled with malice, and hatred, and envy, and at war with his brethren, is a hypocritical worshipper, and must meet with God's displeasure. God is not deceived; and he will not be mocked. Thy gift. Thy sacrifice. What thou art about to devote to God as an offering. To the altar. The altar was situated in front of the temple, see the representation on following page and was the place on which sacrifices were made. See Barnes "Mt 21:12". To bring a gift to the altar, was expressive of worshipping God, for this was the way in which he was formerly worshipped. Thy brother. Any man, especially any fellow-worshipper. Any one of the same religious society. Hath aught. Is offended, or thinks he has been injured by you in any manner: First be reconciled. This means to settle the difficulty; to make proper acknowledgment, or satisfaction, for the injury. If you have wronged him, make restitution. If you owe him a debt which ought to be paid, pay it. If you have injured his character, confess it, and seek pardon. If he is under an erroneous impression; if your conduct has been such as to lead him to suspect that you have injured him, make an explanation. Do all in your power, and all you ought to do, to have the matter settled. From this we learn, (1.) that in order to worship God acceptably, we must do justice to our fellow-men. (2.) Our worship will not be acceptable, unless we do all we can to live peaceably with others. (3.) It is our duty to seek reconciliation with others when we have injured them. (4.) This should be done before we attempt to worship God. (5.) This is often the reason why God does not accept our offerings, and we go empty away from our devotions. We do not do what we ought to others; we cherish improper feelings, or refuse to make proper acknowledgments, and God will not accept such attempts to worship him. {t} "thy gift" De 16:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 24 Verse 24. No specific Barnes text on this verse. See Barnes on "Mt 5:23" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 25 Verses 25,26. Agree with thine adversary quickly. This is still an illustration of the sixth commandment. To be in hostility, to go to law, to be litigious, is a violation always, on one side or the other, of the law requiring us to love our neighbour; and our Saviour regards it as a violation of the sixth commandment. While you are in the way with him, says he, that is, while you are going to the court, before the trial has taken place, it is your duty, if possible, to come to an agreement. It is wrong to carry the contention to a court of law. See 1 Co 6:6,7. The consequence of not being reconciled, he expresses in the language of courts. The adversary shall deliver thee to the judge, and he to the executioner, and he shall throw you into prison. He did not mean to say, that this would be literally the way with God; but that His dealings with those that harboured these feelings, and would not be reconciled with their brethren, were represented by the punishment inflicted by human tribunals. That is, he would hold all such as violators of the sixth commandment, and would punish them accordingly. There is no propriety in the use sometimes made of this verse, in regarding God as the "adversary" of the sinner, and urging him to be reconciled to God while in the way to judgment. Nor does the phrase, "thou shalt by no means come out thence till thou hast paid the uttermost farthing," refer to the eternity of future punishment. It is language taken from courts of justice, to illustrate the truth that God will punish men according to justice, for not being reconciled. It will be eternal, indeed, but this passage does not prove it. Thine adversary. A man that is opposed to us in law. It here means a creditor; a man who has a just claim on us. In the way with him. While you are going before the court. Before the trial comes on. The officer. The executioner; or, as we should say, the sheriff. The uttermost farthing. The last farthing. All that is due. The farthing was a small coin used in Judea, equal to two mites. It was equal to about seven mills of our money, [three halfpence.] {u} "deliver thee" Pr 25:8; Lu 12:58,59 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 26 Verse 26. No specific Barnes text on this verse. See Barnes on "Mt 5:25" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 27 Verses 27,28. Ye have heard--Thou shalt not commit adultery. Our Saviour in these verses explains the seventh commandment. It is probable that the Pharisees had explained this commandment as they had the sixth, as extending only to the external act; and that they regarded evil thoughts and a wanton imagination as of little consequence, or as not forbidden by the law. Our Saviour assures them that the commandment did not regard the external act merely, but the secrets of the heart, and the movements of the eye. That they who indulged a wanton desire; that they who looked on a woman to increase their lust, have already, in the sight of God, violated the commandment, and committed adultery in the heart. Such was the guilt of David, whose deep and awful crime fully shows the danger of indulging in evil desires, and in the rovings of a wanton eye. See 2 Sa 11:1-27 Ps 51:1-19. See also 2 Pe 2:14. So exceeding strict and broad is the law of God! And so heinous in his sight are thoughts and feelings, which may be for ever concealed from the world! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 28 Verse 28. No specific Barnes text on this verse. See Barnes on "Mt 5:27" {v} "looketh on a woman" Job 31:1; Pr 6:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 29 Verse 29. Thy right eye. The Hebrews, like others, were accustomed to represent the affections of the mind by the members or parts of the body, Ro 7:23; 6:13. Thus, the bowels denoted compassion; the heart, affection or feeling; the reins, understanding, secret purpose. An evil eye denotes sometimes envy, (Mt 20:15) sometimes an evil passion, or sin in general. Mr 7:21,22, "Out of the heart proceedeth an evil eye." In this place as in 2 Pe 2:14 it is used to denote strong adulterous passion, unlawful desire and inclination. The right eye and hand are mentioned, because they are of most use to us, and denote that, however strong the passion may be, or difficult to part with, yet that we should do it. Shall offend thee. The noun from which the verb "offend," in the original, is derived, commonly means a stumbling-block, or a stone placed in the way, over which one might fall. It also means a net, or a certain part of a net, against which, if a bird strikes, it springs the net, and is taken. It comes to signify, therefore, anything by which we fall, or are ensnared; and, applied to morals, means anything by which we fall into sin, or by which we are ensnared. The English word offend means now, commonly, to displease; to make angry; to affront. This is by no means the sense of the word in Scripture. It means, to cause to fall, or to allure, into sin. The eye does this, when it wantonly looks on a woman to lust after her. Pluck it out, etc. It cannot be supposed that Christ intended this to be taken literally. His design was to teach that the dearest objects, if they caused us to sin, were to be abandoned; that, by all sacrifices and self-denials, we must overcome the evil propensities of our natures, and resist our wanton imaginations. Some of the Fathers, however, took this commandment literally. Our Saviour several times repeated this sentiment. See Mt 18:9; Mr 9:43-47. See also Co 3:5. It is profitable for thee. It is better for thee. You will be a gainer by it. One of the members perish. It is better to deny yourself the gratification of an evil passion here, however much it may cost you, than to go down to hell for ever. Thy whole body be cast into hell. Thy body, with all its unsubdued and vicious propensities. This will constitute no small part of the misery of hell. The sinner will be sent there as he is, with every evil desire, every unsubdued propensity, every wicked and troublesome passion, and yet with no possibility of gratification. It constitutes our highest notions of misery, when we think of a man filled with anger, pride, malice, avarice, envy, and lust, and no opportunity of gratifying them for ever. This is all that is necessary to make an eternal hell. {1} "offend thee" or, "cause to offend thee" {w} "cast into hell" Ro 8:13; 1 Co 9:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 31 Verses 31,32. It hath been said, etc. That is, by Moses, De 24:1,2. The husband was directed, if he put his wife away, to give her a bill of divorce, that is, a certificate of the fact that she had been his wife, and that he had dissolved the marriage. There was considerable difference of opinion among the Jews for what causes the husband was permitted to do this. One of their famous schools maintained that it might be done for any cause, however trivial. The other, that adultery only could justify it. The truth was, however, that the husband exercised this right at pleasure; that he was judge in the case, and dismissed his wife when, and for what cause, he chose. And this seems to be agreeable to the law in Deuteronomy. Our Saviour, in Mr 10:1-12, says that this was permitted on account of the hardness of their hearts; but in the beginning it was not so. God made a single pair, and ordained marriage for life. But Moses found the people so much hardened, so long accustomed to the practice, and so rebellious, that, as a matter of civil appointment, he thought it best not to attempt any change. Our Saviour brought marriage back to its original institution, and declared that whosoever put away his wife henceforward should be guilty of adultery. But one offence, he declared, could justify divorce. This is now the law of God. This was the original institution. This is the only law that is productive of peace and good morals, and the due respect of a wife and the good of children. Nor has any man, or set of men, a right to interfere, and declare that divorces may be granted for any other cause. Whosoever, therefore, are divorced for any cause except the single one of adultery, if they marry again, are, according to the Scriptures, living in adultery. No earthly laws can trample down the laws of God, or make that right which he has solemnly pronounced wrong. {x} "divorcement" De 24:1; Jer 3:1; Mr 10:2-9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 32 Verse 32. No Barnes text on this verse. See Barnes on "Mt 5:31" {y} "put away his wife" Mt 19:9; 1 Co 7:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 33 Verse 33. Thou shalt not forswear thyself. Christ here proceeds to correct another false interpretation of the law. The law respecting oaths is found in Le 19:12; De 23:23. By those laws, men were forbid to perjure themselves, or to forswear, that is, swear falsely. Perform unto the Lord. Perform literally, really, and religiously, what is promised in an oath. Thine oaths. An oath is a solemn affirmation, or declaration, made with an appeal to God for the truth of what is affirmed, and imprecating his vengeance, and renouncing his favour, if what is affirmed is false. A false oath is called perjury; or, as in this place, forswearing. It appears, however, from this passage, as well as from the ancient writings of the Jewish Rabbins, that while they professedly adhered to the law, they had introduced a number of oaths in common conversation, and oaths which they by no means considered as binding. For example, they would swear by the temple, by the head, by heaven, by the earth. So long as they kept from swearing by the name Jehovah, and so long as they observed the oaths publicly taken, they seemed to consider all others as allowable, and allowedly broken. This is the abuse which Christ wished to correct. It was the practice of swearing in common conversation, and especially swearing by created things. To do this, he said that they were mistaken in their views of the sacredness of such oaths. They were very closely connected with God; and to trifle with them was a species of trifling with God. Heaven is his throne; the earth his footstool; Jerusalem his peculiar abode; the head was made by him, and was so much under his control, that we could not make one hair white or black. To swear by these things, therefore, was to treat irreverently objects created by God; and could not be without guilt Our Saviour here evidently had no reference to judicial oaths, or oaths taken in a court of justice. It was merely the foolish and wicked habit of swearing in private conversation; of swearing on every occasion, and by everything, that he condemned. This he does condemn in a most unqualified manner. He himself, however, did not refuse to take an oath in a court of law, Mt 26:63,64. So Paul often called God to witness his sincerity, which is all that is meant by an oath. See Ro 1:9; 9:1; Ga 1:20; Heb 6:16. Oaths were, moreover, prescribed in the law of Moses, and Christ did not come to repeal those laws. See Ex 22:11; Le 5:1; Nu 5:19 De 29:12,14. {z} "not forswear thyself" Le 19:12; Nu 30:2; De 23:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 34 Verses 34,35. Swear not at all. That is, in the manner which he proceeds to specify. Swear not in any of the common and profane ways customary at that time. By Heaven; for it is God's throne. To swear by that was, if it meant anything, to swear by Him that sitteth thereon, Mt 23:22. The earth; for it is his footstool. Swearing by that, therefore, is really swearing by God. Or perhaps it means, (1.) we have no right to pledge, or swear by, what belongs to God; and, (2.) that oaths by inanimate objects are unmeaning and wicked. If they are real oaths, they are by a living Being, who has power to take vengeance. A footstool is that on which the feet rest when sitting. The term is applied to the earth, to denote how lowly and humble an object it is when compared with God. Jerusalem. Mt 2:1. City of the great King. That is, of God; called the great King because he was the King of the Israelites, and Jerusalem was the capital of the nation, and the place where he was peculiarly honoured as King. {a} "neither by heaven" Mt 23:16-22; Jas 5:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 35 Verse 35. No notes from Barnes on this verse. See Barnes on "Mt 5:34" {b} "the city of the great King" Re 21:2,10. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 36 Verse 36. Thy head. This was a common oath. The Gentiles also many of them used this oath. To swear by the head was the same as to swear by the life; or to say, I will forfeit my life if what I say is not true. God is the Author of the life, and to swear by that, therefore, is the same as to swear by him. One hair, etc. You have no control or right over your own life. You cannot even change one single hair. God has all that control; and it is therefore improper and profane to pledge what is God's gift and God's property; and it is the same as swearing by God himself. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 37 Verse 37. Your communication. Your word; what you say. Be, Yea. Yes. This does not mean that we should always use the word yea, for it might as well have been translated yes. But it means that we should simply affirm, or declare that a thing is so. More than these. More than these affirmations. Profane oaths come of evil. Cometh of evil. Is evil. Proceeds from some evil disposition or purpose. And from this we may learn, (1.) that profane swearing is always the evidence of a depraved heart. To trifle with the name of God, or with any of his works, is itself most decided proof of depravity. (2.) That no man is believed any sooner in common conversation because he swears to a thing. When we hear a man swear to a thing, it is pretty good evidence that he knows what he is saying to be false, and we should be on our guard. He that will break the third commandment, will not hesitate to break the ninth also. And this explains the fact that profane swearers are seldom believed. The man who is always believed, is he whose character is beyond suspicion in all things; who obeys all the laws of God; and whose simple declaration therefore is enough. A man that is truly a Christian, and leads a Christian life, does not need oaths and profaneness to make him believed. (3.) It is no mark of a gentleman to swear. The most worthless and vile; the refuse of mankind; the drunkard and the prostitute, swear as well as the best dressed and educated gentleman. No particular endowments are requisite to give a finish to the art of cursing. The basest and meanest of mankind swear with as much tact and skill as the most refined; and he that wishes to degrade himself to the very lowest level of pollution and shame, should learn to be a common swearer. Any man has talents enough to learn to curse God, and his fellow-men, and to pray--for every man who swears, prays--that God would sink him and others into hell. No profane man knows but that God will hear his prayer, and send him to the regions of woe. (4.) Profaneness does no man any good. No man is the richer, or wiser, or happier for it. It helps no one's education, or manners. It commends no one to any society. The profane man must be, of course, shut out from female society; and no refined intercourse can consist with it. It is disgusting to the refined; abominable to the good; insulting to those with whom we associate; degrading to the mind; unprofitable, needless, and injurious, in society; and awful in the sight of God. (5.) God will not hold the profane swearer guiltless. Wantonly to profane his name; to call his vengeance down; to curse him on his throne; to invoke damnation, is perhaps of all offences the most awful. And there is not in the universe more cause of amazement at his forbearance, than that God does not rise in vengeance, and smite the profane swearer at once to hell. Verily, in a world like this, where his name is profaned every day, and hour, and moment, by thousands, God shows that he is slow to anger, and that his mercy is without bounds ! {c} "these cometh of evil" Jas 5:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 38 Verses 38-41. An eye for an eye, etc. This command is found in Ex 21:24; Le 24:20; De 19:21. In these places it was given as a rule to regulate the decisions of judges. They were to take eye for eye, and tooth for tooth, and to inflict burning for a burning. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But, instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take revenge. They considered themselves justified, by this rule, to inflict the same injury on others that they had received. Against this our Saviour remonstrates. He declares that the law had no reference to private revenge; that it was given only to regulate the magistrate; and that their private conduct was to be regulated by different principles. The general principle which he laid down was, that we are not to resist evil; that is, as it is in the Greek, not to set ourselves against an evil person who is injuring us. But even this general direction is not to be pressed too strictly. Christ did not intend to teach that we are to see our families murdered, or to be murdered ourselves, rather than to make resistance. The law of nature, and all laws, human and Divine, have justified self-defence, when life is in danger. It cannot surely be the intention to teach that a father should sit by coolly, and see his family butchered by savages, and not be allowed to defend them. Neither natural nor revealed religion ever did, or ever can, teach this doctrine. Our Saviour immediately explains what he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention. A doctrine so unusual, so unlike all that the world had believed, and that the best men had acted on, deserved to be formally stated. Instead of doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says, that in these we had better take wrong than to enter into strife and lawsuits. The first case is, where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does not, however, prevent our remonstrating firmly, yet mildly, on the injustice of the thing, and insisting that justice should be done us, as is evident from the example of the Saviour himself. See Joh 18:23. The second evil mentioned is, where a man is litigious, and determined to take all the advantage the law can give him; following us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him--rather than to contend with a revengeful spirit in courts of justice, and to perpetual broils--so take a trifling injury, and yield to him. This is merely a question about property, and not about conscience and life. Coat. The Jews wore two principal garments, an interior and an exterior. The interior, here called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment, corresponding to pantaloons. The coat, or tunic, was extended to the neck, and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, five or six cubits long, and as many broad, and wrapped around the body, and thrown off when labour was performed. This was the garment which is said to have been without seam, woven throughout, Joh 19:23. If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him, let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age; and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. In regard to the sandals, See Barnes "Mt 3:11". The preceding cut will give a sufficiently accurate representation of the more simple and usual modes in which the garments were worn. The following cuts will also show the usual form and use of the girdle. In the girdle was the place of the purse, (Mt 10:9) and to it the sword and dirk were commonly attached. Comp. 2 Sa 20:8. In modern times, the pistols are also fastened to the girdle. It is the common place for the handkerchief, smoking materials, ink-horn, and in general the implements of one's profession. The girdle served to confine the loose flowing robe, or outer garment, to the body. It held the garment when it was tucked up, as it was usually in walking, or in labour. Thence, to gird up the loins became a significant figurative expression, denoting readiness for service, activity, labour, and watchfulness; and to loose the loins, denoted the giving way to repose and indolence, 2 Ki 4:29; Job 38:3 Isa 5:27; Lu 12:35; Joh 21:7. {d} "eye for an eye" Ex 21:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 39 Verse 39. No Barnes text on this verse. See Barnes on "Mt 5:38" {e} "resist not evil" Pr 20:22; 24:29; Ro 12:17-19 {f} "smite thee" Isa 1:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 40 Verse 40. No Barnes text on this verse. See Barnes on "Mt 5:38" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 41 Verse 41. Whosoever shall compel thee to go a mile. The word translated shall compel, is of Persian origin. Post-offices were then unknown. In order that the royal commands might be delivered with safety and despatch in different parts of the empire, Cyrus stationed horsemen at proper intervals on all the great public highways. One of those delivered the message to another, and intelligence was thus rapidly and safely communicated. These heralds were permitted to compel any person, or to press any horse, boat, ship, or other vehicle that they might need, for the quick transmission of the king's commandments. It was to this custom that our Saviour refers. Rather, says he, than resist a public authority, requiring your attendance and aid for a certain distance, go peaceably twice the distance. A mile. A Roman mile was a thousand paces. Twain. Two. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 42 Verse 42. Give to him that asketh thee. This is the general rule. It is better to give sometimes to an undeserving person, than to turn away one really necessitous. It is good to be in the habit of giving. At the same time, the rule must be interpreted so as to be consistent with our duty to our families, (1 Ti 5:8) and with other objects of justice and charity. It is seldom, perhaps never, good to give to a man that is able to work, 2 Th 3:10. To give to such is to encourage laziness, and to support the idle at the expense of the industrious. If such a man is indeed hungry, feed him; if he wants anything farther, give him employment. If a widow, an orphan, a man of misfortune, or a man infirm, lame, or sick, is at your door, never send them away empty. See Heb 13:2; Mt 25:35-45. So of a poor and needy friend that wishes to borrow. We are not to turn away, or deny him. This deserves, however, some limitation. It must be done in consistency with other duties. To lend to every worthless man, would be to throw away our property, encourage laziness and crime, and ruin our families. It should be done consistently, and of this every man is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in want, we should lend to him, without usury, and without standing much about the security. {g} "turn not thou away" De 15:7,11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 43 Verse 43. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. The command to love our neighbour was a law of God, Le 19:18. That we must, therefore, hate our enemy, was an inference drawn from it by the Jews. They supposed that if we loved the one, we must, of course, hate the other. They were total strangers to that great, peculiar law of religion, which requires us to love both. A neighbour is literally one that lives near to us; then, one that is near to us by acts of kindness and friendship. This is its meaning here. See also Lu 10:36. {h} "Thou shalt love thy neighbour" De 23:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 44 Verse 44. Love your enemies. There are two kinds of love, involving the same general feeling, or springing from the same fountain of goodwill to all mankind, but differing still so far as to admit of separation in idea. The one is that feeling by which we approve of the conduct of another, commonly called the love of complacency; the other, by which we wish well to the person of another, though we cannot approve his conduct. This is the love of benevolence; and this love we are to bear towards our enemies. It is impossible to love the conduct of a man that curses and reviles us, and injures our person or property, or that violates all the laws of God; but though we may hate his conduct, and feel deeply that we are affected by it, yet we may still wish well to the person; we may pity his madness and folly; we may speak kindly of him, and to him; we may not return evil for evil; we may aid him in the time of trial; and seek to do him good here, and to promote his eternal welfare hereafter, Ro 12:17-20. This seems to be what is meant by loving our enemies; and this is a peculiar law of Christianity, and the highest possible test of piety, and probably the most difficult of all duties to be performed. Bless them that curse you. The word bless here means to speak well of or to. Not to curse again, or to slander, but to speak of those things which we can commend in an enemy; or if there is nothing that we can commend, to say nothing about him. The word bless, spoken of God, means to regard with favour, or to confer benefits, as when God is said to bless his people. When we speak of our blessing God, it means to praise him, or give thanks to him. When we speak of blessing men, it unites the two meanings, and signifies to confer favour, to thank, or to speak well of. Despitefully use you. The word thus translated means, first, to injure by prosecution in law; then, wantonly and unjustly to accuse, and to injure in any way. This seems to be its meaning here. Persecute. See Mt 5:10. {k} "pray for them" Lu 23:34; Ac 7:60 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 45 Verse 45. That ye may be the children of your Father. In Greek, the sons of your Father. The word son has a variety of significations. See Barnes "Mt 1:1". Christians were called the sons or children of God in several of these senses: as his offspring; as adopted; as his disciples; as imitators of him. In this passage, the word is used because, in doing good to enemies, they resemble God. He makes his sun to rise on the evil and good, and sends rain, without distinction, on the just and unjust. So his people should show that they imitate or resemble him, or possess his spirit by doing good in a similar way. {l} "sun to rise" Job 25:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 46 Verse 46. What reward have ye?, The word reward seems to be used in the sense of deserving of praise, or reward. If you only love those that love you, you are selfish, you are not disinterested; it is not genuine love for the character, but love for the benefit; and you deserve no commendation. The very publicans would do the same. The Publicans, The publicans were tax gatherers. Judea was a province of the Roman empire. The Jews bore this foreign yoke with great impatience, and paid their taxes with great reluctance. It happened, therefore, that those who were appointed to collect taxes were objects of great detestation. They were, beside, men who would be supposed to execute their office at all hazards; men who were willing to engage in an odious and hated employment; men often of abandoned characters, oppressive in their exactions, and dissolute in their lives. By the Jews they were associated in character with thieves, and adulterers, and those who were profane and dissolute. Christ says that even these wretched men would love their benefactors. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 47 Verse 47. And if ye salute your brethren, etc. The word salute here means to show the customary tokens of civility, or to treat with the common marks of friendship. See Barnes "Lu 10:4". He says that the worst men, the very publicans, would do this. Christians should do more; they should show that they had a different spirit; they should treat their enemies as well as wicked men did their friends. This should be done, (1.) because it is right; it is the only really amiable spirit; and, (2.) we should show that religion is not selfish, and is superior to all other principles of action. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 5 - Verse 48 Verse 48. Be ye therefore perfect, he concludes this part of the discourse by commanding his disciples to be perfect. This word commonly means finished, complete, pure, holy. Originally it is applied to a piece of mechanism, as a machine that is complete in its parts. Applied to men, it refers to completeness of parts, or perfection, when no part is defective or wanting. Thus Job (Job 1:1) is said to be perfect; that is, not holy as God, or sinless--for fault is afterwards found with him, (Job 9:20; 42:6) but his piety was proportionate--had a completeness of parts--was consistent and regular, he exhibited his religion as a prince, a father, an individual, a benefactor of the poor. He was not merely a pious man in one place, but uniformly. He was consistent everywhere. This was the meaning in Matthew. Be not religious merely in loving your friends and neighbours, but let your piety be shown in loving your enemies; be perfect; imitate God; let the piety be complete, and proportionate, and regular. This every Christian may be; this every Christian must be. {m} "Be ye therefore perfect" Ge 17:1; De 18:13; Lu 6:36,40; Co 1:28 ==================== REMARKS on Chapter 5 ==================== 1. The gospel pronounces blessings on things far different from what the world has thought to be a source of happiness. Men suppose that happiness is to be found in mirth, in wealth, in honour, in esteem, in freedom from persecution. Christ says that it is to be sought in the reverse. Often men are most happy in poverty, in sickness, in persecution, when supported by the presence and promises of a merciful God. And if God appoints our station there, we should submit to it, and learn therewith to be content. 2. We may see the evil of anger. It is a species of murder If secretly cherished, or exhibited by contempt and injury, it must bring down the displeasure of God. It is a source of misery. True enjoyment is found in meekness, peace, calmness, and benevolence. In such a firmness, and steadiness, and dependence on God, as to keep the soul unruffled in the midst of provocation, is happiness. Such was Christ. 3. We see the evil of indelicacy of feeling and sentiment, and the extreme strictness and severity of the law respecting the intercourse of the sexes, (Mt 5:28.) And yet what law is more frequently violated? By obscene anecdotes and tales; by songs and jibes; by double meanings and innuendoes; by looks and gestures; by conversation, and obscene books and pictures, this law of our Saviour is perpetually violated. If there is any one sentiment of most value for the comfort, the character, the virtuous sociability of the young--one that will shed the greatest charm over society, and make it the most pure--it is that which inculcates perfect delicacy and purity in the intercourse of the sexes. Virtue of any kind never blooms when this is not cherished. Modesty and purity once gone, every flower that would diffuse its fragrance over life, withers and dies with it. There is no one sin that so withers and blights every virtue; none that so enfeebles and prostrates every ennobling feeling of the soul, as to indulge in a life of impurity. How should purity dwell in the heart; breathe from the lips; kindle in the eye; live in the imagination; and dwell in the intercourse of all the young! An eternal, avenging God is near to every wanton thought; marks every eye that kindles with impure desire; rolls the thunder of justice over every polluted soul; and is preparing woe for every violator of the laws of purity and chastity, Pr 7:22,23; 5:5; 2:18. 4. Revenge is equally forbidden. Persecution, slander, wilful prosecution, anger, personal abuse, duelling, suicide, murder, are all violations of the law of God, and all must call down his vengeance. 5. We are bound to love our enemies, This is a law of Christianity, original and peculiar. No system but this has required it, and no act of Christian piety is more difficult. None shows more the power of the grace of God; none is more ornamental to the character; none more like God; and none furnishes better evidence of piety. He that can meet a man kindly who is seeking his hurt; who can speak well of one that is perpetually slandering and cursing him; that can pray for a man that abuses, injures, and wounds him; and that can seek heaven for him that wishes his damnation, is in the way to life. This is religion, beautiful as its native skies; pure like its Source; kind like its Author; fresh like the dews of the morning; clear and diffusive like the beams of the rising sun; and holy like the feelings and words that come from the bosom of the Son of God. He that can do this need not doubt that he is a Christian. He has caught the very spirit of the Saviour, and he must inherit eternal life. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 1 MATTHEW Chapter 6 Verse 1. Alms. Liberality to the poor and needy. Anything given to them to supply their wants. Our Saviour, here, does not positively command his disciples to aid the poor, but supposes that they would do it of course, and gives them direction how to do it. It is the nature of religion to help those who are really poor and needy; and a real Christian does not wait to be commanded to do it, but only asks the opportunity. See Ga 2:10; Jas 1:27; Lu 19:8. Before men, etc. Our Lord does not forbid us to give alms before men always, but only forbids our doing it to be seen of them, for the purpose of ostentation, and to seek their praise. To a person who is disposed to do good from a right motive, it matters little whether it be in public or in private. The only thing that renders it even desirable that our good deeds should be seen is, that God may be glorified. See Mt 5:16. Otherwise. If your only motive for doing it is to be seen of men, God will not reward you. Take heed not to do it to be seen, otherwise God will not reward you. {1} "?????" or, "righteousness" {2} "of your Father" or, "WITH your Father" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 2 Verse 2. Do not sound a trumpet before thee, as the hypocrites do. The word hypocrite is taken from stage-players, who act the part of others, or speak not their own sentiments, but the sentiments of others. It means here, and in the New Testament generally, those who dissemble or hide their real sentiments, and assume or express other feelings than their own; those who, for purposes of ostentation, or gain, or applause, put on the appearance of religion. It is probable that such persons, when they were about to bestow alms, caused a trumpet to be sounded, professedly to call the poor together to receive it, but really to call the people to attend to it, or perhaps it may mean that they should not make a great noise about it, like sounding a trumpet. In the synagogues. The word synagogue commonly means the place of assembling for religious worship known by that name. See Barnes "Mt 4:23". It might mean, however, any collection of people for any purpose. And it is not improbable that it has that meaning here. It does not appear that they made a noise in bestowing charity in the synagogues, or that it was commonly bestowed there; but it was probably done on occasion of any great assemblage, in any place of concourse, and at the corners of the streets, where it could be seen by many. They have their reward. That is, they obtain the applause they seek, the reputation of being charitable; and as this applause was all they wished, there is of course no further reward to be looked for or obtained. {1} "sound a trumpet" or, "cause a trumpet to be sounded" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 3 Verses 3,4. Let not thy left hand know, etc. This is a proverbial expression, signifying that the action should be done as secretly as possible. The Hebrews often attribute actions to members which properly belong to persons. The encouragement for doing this is, that it will be pleasing to God; that he will see the act, however secret it may be, and will openly reward it. If the reward is not greater in this life, it will be in the life to come. In multitudes of cases, however, alms given to the poor are "lent to the Lord," (Pr 19:17) and will be repaid in this life. Rarely, perhaps never, has it been found that the man who is liberal to the poor, has ever suffered by it in his worldly circumstances. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 4 Verse 4. No Barnes text on this verse. See Barnes on "Mt 6:3" {n} "reward thee openly" Lu 8:17; 14:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 5 Verse 5. And when thou prayest, etc. Hypocrites manifested the same spirit about prayer as alms-giving: it was done in public places. The word synagogues, here, clearly means not the place of worship of that name, but places where many were accustomed to assemble-- near the markets, or courts, where they could be seen of many. Our Lord evidently could not mean to condemn prayers in the synagogues. It might be said that he condemned ostentatious prayer there, while they neglected secret prayer; but this does not appear to be his design. The Jews were much in the habit of praying in public places. At certain times of the day they always offered their prayers. Wherever they were, they suspended their employment, and paid their devotions. This is also practised now everywhere by the Mohammedans, and in many places by the Roman Catholics. It seems, also, that they sought publicity, and regarded it as proof of great piety. {o} "they have their reward" Pr 16:5; Jas 4:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 6 Verse 6. Enter into thy closet. Every Jewish house had a place for secret devotion. The roofs of their houses were flat places for walking, conversation, and meditation, in the cool of the evening. See Barnes "Mt 9:2". Over the porch, or entrance of the house, was, however, a small room of the size of the porch, raised a story above the rest of the house, expressly appropriated for the place of retirement, in secrecy and solitude, the pious Jew might offer his prayers, unseen by any but the Searcher of hearts. To this place, or to some similar place, our Saviour directed his disciples to repair when they wished to hold communion with God. This is the place commonly mentioned in the New Testament as the upper room, or the place for secret prayer. The meaning of the Saviour is, that there should be some place where we may be in secret--where we may be alone with God. There should be some place to which we may resort where no ear will hear us but His ear, and no eye can see us but His eye. Unless there is such a place, secret prayer will not be long or strictly maintained. It is often said that we have no such place, and can secure none. We are away from home; we are travelling; we are among strangers; we are in stages and steam-boats, and how can we find such places of retirement? I answer, the desire to pray, and the love of prayer, will create such places in abundance. The Saviour had all the difficulties which we can have, but yet he lived in the practice of secret prayer. To be alone, he rose up "a great while before day," and went into a solitary place and prayed. With him, a grove, a mountain, a garden, furnished such a place; and though a traveller, and among strangers, and without a house, he lived in the habit of secret prayer. What excuse have they who have a home, and who spend the precious hours of the morning in sleep, and who will practise no self-denial that they may be alone with God? O Christian! thy Saviour would have broken in upon these hours, and would have trod his solitary way to the mountain or the grove, there he might pray. He did do it. He did it to pray for thee, too indolent and too unconcerned about thy own salvation and that of the world, to practise the least self-denial in order to commune with God! How can religion live thus ? How can such a soul be saved? The Saviour does not specify the times when we should pray in secret. He does not say how often it should be done. The reasons may have been, (1.) that he designed that his religion should be voluntary--and there is not a better test of true piety than a disposition to engage often in secret prayer. He designed to leave it to his people to show attachment to him by coming to God often--and as often as they chose. (2.) An attempt to specify the times when this should be done would tend to make religion formal and heartless. Mohammed undertook to regulate this, and the consequence is a cold and formal prostration at the appointed hours of prayer all over the land where his religion has spread. (3.) The periods are so numerous, and the seasons for secret prayer vary so much, that it would not be easy to fix rules when this should be done. Yet without giving rules--where the Saviour has given none--we may suggest the following as times when secret prayer is proper: (1.) In the morning. Nothing can be more appropriate when we have been preserved through the night, and when we are about to enter upon the duties and dangers of another day, than to render him thanks, and to commit ourselves to his fatherly care. (2.) In the evening. When the day has closed, what more natural than to render thanks and to implore forgiveness for what we have said or done amiss, and to pray for a blessing on the labours of the day; and when about to lie down again to sleep, not knowing but it may be our last sleep, and that we may awake in eternity, what more proper than to commend ourselves to the care of Him "who never slumbers nor sleeps." (3.) We should pray in times of embarrassment and perplexity. Such times occur in every man's life, and it is then a privilege and a duty to go to God and seek his direction. In the most difficult and embarrassed time of the American revolution, Washington was seen to retire daily to a grove in the vicinity of the camp at Valley Forge. Curiosity led a man to observe him on one occasion, and the father of his country was seen on his knees supplicating the God of Hosts in prayer. Who can tell how much the liberty of this nation is owing to the answer to the secret prayer of Washington? (4.) We should pray when we are beset with strong temptations. So the Saviour prayed in the garden of Gethsemane, (Comp. Heb 5:7,8) and so we should pray when we are tempted. (5.) We should pray when the Spirit prompts us to pray; when we feel just like praying; when nothing can satisfy the soul but prayer. Such times occur in the life, of every Christian; and they are "spring- times" of piety--favourable gales to waft us on to heaven. Prayer to the Christian, at such times, is just as congenial as conversation with a friend when the bosom is filled with love; as the society of father, mother, sister, child is, when the heart glows with attachment; as the strains of sweet music are to the ear best attuned to the love of harmony; as the most exquisite poetry is to the heart enamoured with the muses; and as the most delicious banquet is to the hungry. Prayer, then, is the element of being; the breath; the vital air; and then the Christian must and should pray. He is the most eminent Christian who is most favoured with such strong emotions urging him to prayer. The heart is then full. The soul is tender. The sun of glory shines with unusual splendour. No cloud intervenes. The Christian rises from the earth, and pants for glory. Then we may go alone with God, We may enter the closet, and breathe forth our warm desires into the ever-open ear of God, and he who sees in secret will reward us openly. In secret. Who is unseen. Who seeth in secret. Who sees what the human eye cannot see; who sees the secret real designs and desires of the heart. Prayer should always be offered, remembering that God is acquainted with our real desires; and that it is those real desires, and not the words of prayer, that he will answer. {p} "seeth in secret" Ps 34:15; Is 65:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 7 Verse 7. Use not vain repetitions. The original word here is supposed to be derived from the name of a Greek poet, who made long and weary verses, declaring, by many forms and endless repetitions, the same sentiment. Hence it means to repeat a thing often, to say the same thing in different words, or to repeat the same words, as though God did not hear at first. An example of this we have in 1 Ki 18:26: "They Called on Baal from morning until noon, saying, O Baal, hear us;"* The heathen do. The original word is one commonly translated Gentile. The world was divided into two parts, the Jews and the Gentiles; that is, in the original, the "nations," the nations destitute of the true religion. Christ does not fix the length of our prayers. He says that they should not repeat the same thing, as though God did not hear. And it is not improbable that he intended to condemn the practice of long prayers. His own supplications were remarkably short. {q} "as the heathens do" Ec 5:2 {*} The following is a specimen of the vain repetitions of the Romans. "Pious Antonine, the Gods preserve thee. Gentle Antonine, the Gods preserve thee. Gentle Antonine, the Gods preserve thee." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 8 Verse 8. No Barnes text on this verse. {s} "Father knoweth" Lu 12:30; Joh 16:23-27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 9 Verses 9-13. This passage contains the Lord's prayer, a composition unequalled for comprehensiveness and for beauty. It is supposed that some of these petitions were taken from those in common use among the Jews. Indeed, some of them are still to be found in Jewish writings, but they did not exist in this beautiful combination. This prayer is given as a model. It is designed to express the manner in which we are to pray, evidently not the precise words or petitions which we are to use. The substance of the prayer is recorded by Lu 11:2-4. It, however, varies from the form given in Matthew, showing that he intended not to prescribe this as a form of prayer to be used always, but to express the substance of our petitions, to specify to his disciples what petitions it would be proper to present to God. That he did not intend to prescribe this as a form to be invariably used is farther evident from the fact, that there is no proof that either he or his disciples ever used exactly this form of prayer, but clear evidence that they prayed often in other language. See Mt 26:39-42,44; Lu 22:42; Joh 17:1-26; Ac 1:24. {t} "Our" Lu 11:2 {u} "Father" Ro 8:15 {v} "which art in heaven" Ps 115:3 {w} "Hallowed be thy name" Ps 111:3; 139:20 Verse 9. Our Father. God is called a Father, (1.) as he is the Creator and the Great Parent of all. (2.) The Preserver of the human family, and the Provider for their wants, Mt 5:45; 6:32. (3.) In a peculiar sense the Father of those who are adopted into his family, who put confidence in him, who are true followers of Christ, and made heirs of life, Ro 8:14-17. Hallowed be thy name. The word hallowed means, to render or pronounce holy. God's name is essentially holy; and the meaning of this petition is, "Let thy name be celebrated, and venerated, and esteemed as holy everywhere, and receive of all men proper honours." It is thus the expression of a wish or desire, on the part of the worshipper, that the name of God, or God himself, should be held everywhere in proper veneration. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 10 Verse 10. Thy kingdom come. The word kingdom here means reign. See Barnes "Mt 3:2". The petition is the expression of a wish that God may reign everywhere; that his laws may be obeyed; and especially that the gospel of Christ may be advanced everywhere, till the world shall be filled with his glory. Thy will be done. The will of God is, that men should obey his law, and be holy. The word will, here, has reference to his law, and to what would be acceptable to him; that is, righteousness. To pray, then, that his will may be done on earth as in heaven, is to pray that his law, his revealed will, may be obeyed and loved. His law is perfectly obeyed in heaven, and his true children most ardently desire and pray that it may also be done on the earth. The object of these three first petitions is that God's name should be glorified, and his kingdom established; and by being placed first, we learn that his glory and kingdom are of more consequence than our wants, and that these should be first in our hearts and petitions before a throne of grace. * {*} The following clauses respecting this prayer are found in the writings of the Jews, and were doubtless familiar in the time of Christ: "That prayer," say the Rabbins, "in which there is no mention made of the kingdom of heaven, is not a prayer.' "What," say they, "is a short prayer? Ans. Do thy will in heaven, and give rest to the spirits fearing thee below." Give us this day, etc. The Jews had a prayer like this: "The necessities of thy people are many, and their knowledge small; so that they do not know how to make known their wants: let it be thy good pleasure to give to each one what is necessary for his sustenance," etc. Deliver us from evil. The Jews prayed, "Be it thy good pleasure to free us from an evil man, and an evil event; from evil affections, from an evil companion and neighbour, from Satan," etc. The prayers of the Jews were generally closed with a doxology, or ascription of praise, not unlike this in the Lord's prayer. The people, at the close of the prayer, generally responded, "Amen!" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 11 Verse 11. Give us this day, etc. The word bread here denotes, doubtless, everything necessary to sustain life, Mt 4:4; De 8:3. This petition implies our dependence on God for the supply of our wants. As we are dependent on him one day as much as another, it was evidently the intention of our Saviour that prayer should be offered every day. This is, moreover, expressed in the plural number-- give us. It is evidently, therefore, intended to be used by more than one, or by some community of people. No community or congregation can meet every day for worship but families. It is therefore evident that this prayer is a strong implied command for daily family prayer. It can nowhere else be used so as fully to come up to the meaning of the original intention; and nowhere else can it be breathed forth with so much propriety and beauty as from the lips of a father, the venerable priest of his household, and the pleader with God for those rich blessings which a parental bosom desires on his beloved offspring. {z} "daily bread" Pr 30:8; Is 33:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 12 Verse 12. And forgive us our debts, etc. The word debts is here used figuratively. It does not mean literally that we are debtors to God, but that our sins have a resemblance to debts. Debtors are those who are bound to others for some claim in commercial transactions; for something which we have had, and for which we are bound to pay according to contract. Literally, there can be no such transaction between God and us. It must be used figuratively. We have not met the claims of law; we have violated its obligations; we are exposed to its penalty; we are guilty; and God only can forgive, in the same way, as none but a creditor can forgive a debtor. Debts here, therefore, mean sins, or offences against God-- offences which none but God can forgive. The measure by which we may expect forgiveness is that which we use in reference to others. See Ps 18:25,26; Mt 18:28-35; Mr 11:25; Lu 11:4. This is the invariable rule by which God dispenses pardon. He that comes before him unwilling to forgive, harbouring dark and revengeful thoughts, how can he expect that God will show him that mercy which he is unwilling to show to others? It is not, however, required that we should forgive debts in a pecuniary sense. To them we have a right, though they should not be pushed with an overbearing and oppressive spirit; not so as to sacrifice the feelings of mercy, in order to secure the claims of right. No man has a right to oppress; and when a debt cannot be paid, or when it would greatly distress a wife and children, a widow and an orphan, or when calamity has put it out of the power of an honest man to pay the debt, the spirit of Christianity requires that it should be forgiven. To such cases this petition in the Lord's prayer doubtless extends. But it was probably intended to refer principally to injuries of character or person, which we have received from others. If we cannot from the heart forgive them, we have the assurance that God will never forgive us. {z} "forgive us our debts" Mt 18:21-35; Lu 7:40-48 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 13 Verse 13. And lead us not into temptation. A petition similar to this is offered by David, Ps 141:4 "Incline not my heart to any evil thing, to practise wicked works with men that work iniquity." God tempts no man See Jas 1:13. This phrase, then, must be used in the sense of permitting. Do not suffer us, or permit us, to be tempted to sin. In this it is implied that God has such control over us and the tempter, as to save us from it if we call upon him. The word temptation, however, (See Barnes "Mt 4:1") means sometimes trial, affliction, anything that tests our virtue. If this be the meaning here, as it may be, then the import of the prayer is, "Do not afflict or try us." Deliver us from evil. The original, in this place, has the article-- deliver us from THE evil--that is, as has been supposed, the evil one, or Satan. He is elsewhere called, by way of eminence, the evil one, Mt 13:19; 1 Jn 2:13,14; 3:12. Deliver us from his power, his snares, his arts, his temptations. He is supposed to be the great parent of evil, and to be delivered from him is to be safe. Or it may mean, deliver us from the various evils and trials which beset us, the heavy and oppressive calamities into which we are continually liable to fall. Thine is the kingdom. That is, thine is the reign or dominion. Thou hast control over all these things, and canst so order them as to answer these petitions. Thine is the power. Thou hast power to accomplish what we ask. We are weak, and cannot do it; but Thou art almighty, and all things are possible with thee. Thine is the glory. That is, thine is the honour or praise. Not our honour; but thy glory, thy goodness, will be displayed in providing for our wants; thy power, in defending us; thy praise, in causing thy kingdom to spread through the earth. This doxology, or ascription of praise, is connected with the prayer by the word "for," to signify that all these things--the reign, power, and glory of God--will be manifested by granting these petitions. It is not because we are to be benefited, but that God's name and perfections may be manifested. His glory is, then, the first and principal thing which we are to seek when we approach him. We are to suffer our concerns to be sunk and lost sight of in the superior glory and honour of his name and dominion. We are to seek temporal and eternal life, chiefly because the honour of our Maker will be promoted, and his name be more illustriously displayed to his creatures. He is to be "first, last, supremest, best," in our view; and all selfish and worldly views are to be absorbed in that one great desire of the soul that God may be "all in all." Approaching him with these feelings, our prayers will be answered, our devotions will rise like incense, and the lifting up our hands will be like the evening sacrifice. Amen. This is a word of Hebrew origin, from a verb signifying to be firm, secure, to be true and faithful. It is a word expressing consent or strong approbation, a word of strong asseveration. It means verily, certainly, so be it. It is probable that this word was used by the people in the synagogue to signify their assent to the prayer that was uttered by the minister. And to some extent, it was probably so used in the Christian church. See 1 Co 14:16. It may be proper to remark, that this doxology, "for thine is the kingdom," etc., is wanting in many manuscripts, and that its authenticity is doubtful. {b} "from evil" Joh 17:15 {c} "For thine" Re 5:12,13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 14 Verse 14. If ye forgive If ye pardon. Trespasses. Offences, faults. If ye forgive others when they offend or injure you. This is constantly required in the Bible. Our Saviour says we should forgive even if the offence be committed seventy times seven times, Mt 18:22. By this is meant, that when a man asks forgiveness, we are cordially and for ever to pardon the offence; we are to declare our willingness to forgive him. If he does not ask forgiveness, yet we are still to treat him kindly; not to harbour malice; not to speak ill of him; to be ready to do him good; and be always prepared to declare him forgiven when he asks it. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 15 Verse 15. No notes from Barnes on this verse. {d} "forgive your trespasses" Eph 4:31; Jas 2:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 16 Verse 16. Moreover when ye fast, etc. The word fast literally signifies to abstain from food and drink, whether from necessity or as a religious observance. It is, however, commonly applied in the Bible to the latter. It is, then, an expression of grief or sorrow. Such is the constitution of the body, that in a time of grief or sorrow we are not disposed to eat; or, we have no appetite. The grief of the soul is so absorbing as to destroy the natural appetites of the body. Men in deep affliction eat little, and often pine away and fall into sickness, because the body refuses, on account of the deep sorrow of the mind, to discharge the functions of health. Fasting, then, is the natural expression of grief. It is not arbitrary; it is what every person in sorrow naturally does. This is the foundation of its being applied to religion as a sacred rite. It is because the soul, when oppressed and burdened by a sense of sin, is so filled with grief, that the body refuses food. It is, therefore, appropriated always to scenes of penitence, of godly sorrow, of suffering, and to those facts connected with religion that are fitted to produce grief, as the prevalence of iniquity or some dark impending calamity, or storm, or tempest, pestilence, plague, or famine. It is also used to humble us, to bring us to reflection, to direct the thoughts away from the comforts of this world to the bliss of a better. It is not acceptable except it be the real expression of sorrow, the natural effect of feeling that we are burdened with crime. The Jews fasted often. They had four annual fasts, in commemoration of the capture of Jerusalem, (Jer 52:7) of the burning of the temple, (Zec 7:3) in memory of the death of Gedaliah, (Jer 41:4,) and in memory of the commencement of the attack on Jerusalem, Zec 8:19. In addition to these, they had a multitude of occasional fasts. It was customary, also, for the Pharisees to fast twice a week, Lu 17:12. Of a sad countenance. That is, sour, morose, assumed expressions of unfelt sorrow. They disfigure their faces. That is, they do not anoint and wash themselves as usual; they are uncombed, filthy, squalid, and haggard. It is said that they were often in the habit of throwing ashes on their heads and faces; and this mixing with their tears, seemed still farther to disfigure their faces. So much pains will men take, and so much suffering will they undergo, and so much that is ridiculous will they assume, to impose on God and men. But they deceive neither. God sees through the flimsy veil. Human eyes can pierce a disguise so thin. Hypocrites overact their part. Not having the genuine principles of piety at heart, they know not its proper expression, and hence appear supremely contemptible and abominable. Never should men exhibit outwardly more than they feel; and never should they attempt to exhibit anything for the mere sake of ostentation. {e} "appear unto men to fast" Isa 57:3,5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 17 Verse 17. But thou, when thou fastest, anoint, etc. That is, appear as you do daily. Do not assume any new appearance, or change your visage or dress. The Jews and all neighbouring nations were much in the habit of washing and anointing their bodies. This washing was performed at every meal; and where it could be effected, the head, or other parts of the body, was daily anointed with sweet or olive oil. In a warm climate, exposed to the great heat of the sun, this practice conduced much to health, preserved the skin smooth and tender, and afforded a most grateful sensation and odour. See Mr 7:2,3; Jas 5:14 Mr 6:13; Joh 12:3. The meaning of this whole commandment is, when you regard it to be your duty to fast, do it as a thing expressing deep feeling, or sorrow for sin; not by assuming unfelt gravity and moroseness, but in your ordinary dress and appearance; not to attract attention, but as an expression of feeling towards God, and he will approve and reward it. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 18 Verse 18. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 19 Verse 19. Lay not up for yourselves treasures, etc. Treasures, or wealth, among the ancients, consisted in clothes, or changes of raiment, as well as in gold, silver, gems, wine, lands, and oil. It meant an abundance of anything that was held to be conducive to the ornament or comfort of life. As the Orientalists delighted much in display, in splendid equipage, and costly garments, their treasures, in fact, consisted much in beautiful and richly ornamented articles of apparel. See Ge 45:22, where Joseph gave to his brethren changes of raiment; Jos 7:21, where Achan coveted and secreted a goodly Babylonish garment. See also Jud 14:12. This fact will account for the use of the word moth. When we speak of wealth, we think at once of gold, and diver, and lands, and houses. When a Hebrew or an Orientalist spoke of wealth, he thought first of what would make display; and included, as an essential part; splendid articles of dress. The moth is a small insect that finds its way to clothes and garments, and destroys them. The moth would destroy their apparel, the rust their silver and gold; thus all their treasure would waste away. {f} "upon earth" Pr 23:4; Lu 18:24,35; Heb 13:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 20 Verse 20. Lay up treasures...in heaven. That is, have provision made for your eternal felicity. Do not exhaust your strength, and spend your days, in providing for the life here, but let your chief anxiety be to be prepared for eternity. There nothing corrupts, nothing terminates, no enemies plunder or destroy. To have treasure in heaven is to possess evidence that its purity and joys will be ours. It is to be heirs of God, and joint-heirs with Christ to an inheritance incorruptible, undefiled, and that fadeth not away. The heart, or affections, will of course be fixed on the treasure. To regulate the heart, it is therefore important that the treasure, or object of attachment, should be right. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 22 Verses 22,23. The light of the body, etc. The sentiment stated in the preceding verses--the duty of fixing the affections on heavenly things--Jesus proceeds to illustrate by a reference to the eye. When the eye is directed singly and steadily towards an object, and is in health, or is single, everything is clear and plain. If it vibrates, flies to different objects, is fixed on no one singly, or is diseased, nothing is seen clearly. Everything is dim and confused. The man, therefore, is unsteady. The eye regulates the motion of the body. To have an object distinctly in view, is necessary to correct and regulate action, Rope-dancers, in order to steady themselves, fix the eye on some object on the wall, and look steadily at that. If they should look down on the rope or the people, they would become dizzy and fall. A man crossing a stream on a log, if he will look across at some object steadily, will be in little danger. If he looks down on the dashing and rolling waters, he will become dizzy, and fall. So Jesus says, in order that the conduct may be right, it is important to fix the affections on heaven. Having the affections there--having the eye of faith single, steady, unwavering--all the conduct will be correspondent. Single. Steady, devoted to one object. Not confused, as persons' eyes are when they see double. Thy whole body shall be full of light. Your conduct will be regular and steady. All that is needful to direct the body is that the eye be fixed right. No other light is required. So all that is needful to direct the soul and the conduct is that the eye of faith be fixed on heaven, that the affections be there. If therefore the light that is in thee, etc. The word light, here, signifies the mind, or principles of the soul. If this be dark, how great is that darkness! The meaning of this passage may be thus expressed: The light of the body, the guide and director, is the eye. All know how calamitous it is when that light is irregular or extinguished, as when the eye is diseased or lost. So the light that is in us is the soul. If that soul is debased by attending exclusively to earthly objects--if it is diseased, and not fixed on heaven--how much darker and more dreadful will it be than any darkness of the eye! Avarice darkens the mind, obscures the view, and brings in a dreadful and gloomy night over all the faculties. {h} "is the eye" Lu 11:34,36 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 23 Verse 23. No Barnes text on this verse. See Barnes on "Mt 6:22" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 24 Verse 24. No man can serve two masters, etc. Christ proceeds to illustrate the necessity of laying up treasures in heaven from a well- known fact, that a servant cannot serve two masters at the same time. His affections and obedience would be divided, and he would fail altogether in his duty to one or the other. One he would love, and the other hate. To the interests of one he would adhere, the other he would neglect. This is a law of human nature. The supreme affections can be fixed on only one object. So, says Jesus, the servant of God cannot at the same time obey him and be avaricious, or seek treasures supremely on earth. One interferes with the other, and one will be, and must be surrendered. Mammon. Mammon is a Syriac word, a name given to an idol worshipped as the god of riches. It has the same meaning as Plutus among the Greeks. It is not known that the Jews ever formally worshipped this idol, but they used the word to denote wealth. The meaning is, ye cannot serve the true God, and at the same time be supremely engaged in obtaining the riches of this world. One must interfere with the other. See Lu 16:9-11. {i} "two masters" Lu 16:13 {k} "cannot serve God and mammon" Ga 1:10; 2 Ti 4:10; Jas 4:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 25 Verses 25-34. Therefore I say unto you, Take no thought, etc. The general design of this paragraph, which closes the chapter, is to warn his disciples against avarice and anxiety about the supply of their wants. This he does by four arguments or considerations, expressing, by unequalled beauty and force, the duty of depending for the things which we need on the providence of God. The first is stated in the 25th verse: "Is not the life more than meat, and the body than raiment?" In the beginning of the verse he charged his disciples to take no thought--that is, not to be anxious--about the supply of their wants. God will take care of these. He has given life, a far greater blessing than meat; he has created the body, of far more consequence than raiment. Shall not he, who has conferred the greater blessing, be willing to confer the less? Shall not he, who has formed the body so curiously, and made such a display of power and goodness, see that it is properly protected and clothed? He who has displayed so great goodness as to form the body, and breathe into it the breath of life, will surely follow up the blessing, and confer the smaller favour of providing that that body should be clothed, and that life preserved. No thought. The word thought, when the Bible was translated, meant anxiety, and is so used frequently in old English authors. Thus Bacon says, "Haweis died with thought and anguish before his business came to an end." As such it is here used by our translators, and it answers exactly to the meaning of the original. Like many other words, it has since somewhat changed its signification, and would convey to most readers an improper idea. The word anxiety would now exactly express the sense, and is exactly the thing against which the Saviour would guard us. See Lu 8:14; 21:34; Php 4:6. Thought about the future is right; anxiety, solicitude, trouble, is wrong. There is a degree of thinking and industry about the things of this life which is proper. See 1 Ti 5:8; 2 Th 3:10; Ro 12:11. But it should not be our supreme concern; it should not lead to solicitude or anxiety; it should not take time that ought to be devoted to religion. For your life. For what will support your life. Meat. This word here means food in general, as it does commonly in the Bible. We confine it now to animal food, or the food of animals. When the Bible was translated, it denoted all kinds of food, and is so used in the old English writers. It is one of the words which has changed its meaning since the translation of the Bible was made. Raiment. Clothing. {l} "no thought for your life" 1 Co 7:32; Php 4:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 26 Verse 26. Behold the fowls of the air. The second argument for confidence in the providence of God is derived from a beautiful reference to the fowls of heaven. See, said the Saviour, see the fowls of the air: they have no anxiety about the supply of their wants; they do not sow or reap; in innumerable flocks they fill the air; they fill the grove with music, and meet the coming light of the morning with their songs, and pour their notes on the zephyrs of the evening, unanxious about the supply of their wants; yet how few die with hunger! how regularly are they fed from the hand of God! how he ministers to their unnumbered wants. He sees their young "open wide their mouths, and seek their meat at his hand, and how cheerfully and regularly are their necessities supplied! You, said the Saviour to his disciples, you are of more consequence than they are; and shall God feed them in such numbers, and suffer you to want? It cannot be. Put confidence, then, in that Universal Parent that feeds all the fowls of the air, and fear not that he will also supply your wants. Better than they. Of more consequence. Your lives are of more importance than theirs, and God will therefore provide for them. {m} "Father feedeth" Job 38:41; Lu 12:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 27 Verse 27. Which of you by taking thought. The third argument is taken from their extreme weakness and helplessness. With all your care you cannot increase your stature a single cubit. God has ordered your height. Beyond his appointment your powers are of no avail, and you can do nothing. So of raiment. He, by his providence, orders and arranges the circumstances of your life. Beyond that appointment of his providence, beyond his care for you, your efforts avail nothing. Seeing, then, that he alike orders your growth, and the supply of your wants, how obvious is the duty of depending on him, and of beginning all your efforts, feeling that He only can grant you the means of preserving life! One cubit. The cubit was originally the length from the elbow to the end of the middle finger. The cubit of the Scriptures is not far from twenty-two inches. Terms of length are often applied to life; and it is thought by many to be so here. Thus, it is said, "Thou hast made my days as a handbreadth," Ps 39:5; "Teach me the MEASURE of my days," Ps 39:4. In this place it is used to denote a small length. You cannot increase your stature even a cubit, or in the smallest degree. Compare Lu 12:26. Stature. This word means height. The original word, however, means oftener age, Joh 9:21,23. In these places it is translated age. If this be its meaning here, it denotes that a man cannot increase the length of his life at all. The utmost anxiety will not prolong it one hour beyond the time appointed for death. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 28 Verses 28,29. The fourth consideration is taken from the lilies of the valley. Watch the growing of the lily. It toils not, and it spins not. Yet night and day it grows. With a beauty which the most splendid monarch of the East never knew, it expands its blossom and fills the air with fragrance. Yet this beauty is of short continuance. Soon it will fade, and the beautiful flower will be cut down and burned. God so little regards the bestowment of beauty and ornament as to give the highest adorning to this which is soon to perish. When he thus clothes a lily--a fair flower, soon to perish--will he be unmindful of his children? Shall they--dear to his heart and imbued with immortality--lack that which is proper for them, and shall they in vain trust the God that decks the lily of the valley? He will much more clothe you. Even Solomon in all his glory, etc. The common dress of eastern kings was purple. But they sometimes wore white robes. See Es 8:15; Da 7:9. It is to this that Christ refers. Solomon, says he, the richest and most magnificent king of Israel, was not clothed in a robe of so pure a white as the lilly of the valley. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 29 Verse 29. No Barnes text on this verse. See Barnes on "Mt 6:28" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 30 Verse 30. Is cast into the oven. The Jews had different modes of baking. In early times they frequently baked in the sand, warmed with the heat of the sun. They constructed also moveable ovens, made of clay, brick, or plates of iron. But the most common kind, and the one here probably referred to; was made by excavating the earth two and a half feet in diameter, and from five to six feet deep. This kind of oven still exists in Persia. The bottom was paved with stones. It was heated by putting wood or dry grass into the oven; and when heated, the ashes were removed, and the bread was placed on the heated stones. More commonly, however, the oven was an earthen vessel, without a bottom, about three feet high, smeared outside and inside with clay, and placed upon a frame, or support. Fire was made within it, or below it. When the sides were sufficiently heated, thin patches of dough were spread on the inside, and the top was covered, without removing the fire as in the other cases; and the bread was quickly baked. The preceding representation of it is taken from Niebuhr. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 31 Verse 31. No Barnes text on this verse. {n} "no thought" Ps 37:3; 55:22; 1 Pe 5:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 32 Verses 32-34. For after all these things do the Gentiles seek. That is, those destitute of the true doctrines of religion, unacquainted with proper dependence on Divine Providence, make it their chief anxiety thus to seek food and raiment. But you, who have a knowledge of your Father in heaven, who know that he will provide for your wants, should not be anxious. Seek first his kingdom; seek first to be righteous, and to become interested in his favour, and all necessary things will be added to you. God has control over all things, and he can give you that which you need. He will give you that which he deems best for you, Take therefore no thought, etc. That is, no anxiety. Commit your way to God. The evil, the trouble, the anxiety of each day as it comes is sufficient, without perplexing the mind with restless cares about another day. It is wholly uncertain whether you live to see that day. If you do, it will bring its own trouble; and it will also bring the proper supply of your wants. God will be the same Father then as to-day, and will make then, as he does now, proper provision for your wants. The morrow shall take thought. The morrow shall have anxieties and cares of its own, but it shall also bring the proper provision for those cares. Though you shall have wants, yet God will provide for them as they occur. Do not, therefore, increase the cares of this day by borrowing trouble respecting the future. Do your duty faithfully now, and depend on the mercy of God and his Divine help for the troubles which are yet to come. REMARKS ON CHAPTER VI. 1. Christ has here forcibly taught the necessity of charity, of prayer, and of all religious duties. 2. We see the necessity of sincerity and honesty in our religious duties. They are not done to be seen of men. If they are, they cannot be performed acceptably. God looks on the heart, nor is it possible to deceive him. And of what avail is it to deceive men? How poor and pitiable is the reward of a hypocrite! How contemptible the praise of men when God is displeased! How awful the condition beyond the grave! 3. Christ has here, in a particular manner, urged the duty of prayer. He has given a model for prayer. Nothing can equal this composition in simplicity, beauty, and comprehensiveness. At the same time that it is so simple that it can be understood by a child, it contains the expression of all the wants of man at any age, and in every rank. The duty of prayer is urged by every consideration. None but God can provide for us; none but he can forgive, and guide, and support us; none but he can bring us into heaven. He is ever ready to hear us. The humble he sends not empty away. Those who ask, receive; and they who seek, find. How natural and proper, then, is prayer! How strange that any can live, and not pour out their desires to God! How strange that any are willing to go to eternity with this sad reflection, "I have gone through this world, spent my probation, wasted my strength, and am dying, and have never prayed!" How awful will be the reflection of the soul through all eternity,"I was offered eternal life, but I never asked for it! I lived from day to day, and from year to year, in God's world; breathed his air, rioted in his beneficence, forgot his goodness, and never once asked him to save my soul!" Who will be to blame if the prayerless soul is lost? Secret and family prayer should be daily. We daily have the same necessities, are exposed to the same dangers, tread on the borders of the same heaven or hell. How should the voice of praise and prayer go up as incense in the morning, and rise as a rich perfume in the shades of each evening! What more lovely object than one, in the bloom of health and the dew of youth, bending with reverence before the King of heaven, seeking forgiveness, peace, guidance, and life! And what a strange, misguided, and piteous object is a soul that never prays! 4. Forgiveness is essential in prayer. If we come to God harbouring malice, and unwilling to forgive, we have his solemn assurance that we shall not be ourselves forgiven. 5. Avarice is alike foolish, and an insult to God, Mt 6:19-24. It is the parent of many foolish and hurtful lusts. It alienates the affections from God, produces envy of another's prosperity, leads to fraud, deception, and crime to obtain wealth, and degrades the soul. Man is formed for nobler pursuits than the mere desire to be rich. He lives for eternity, where silver will not be needed, and where gold will be of no value. That eternity is near; and though we have wealth like Solomon, and though we be adorned as the lily, yet like Solomon we must soon die, and like the lily our beauty will soon fade. Death will lay us alike low; the rich and the poor will sleep together; and the worm will feed no more sweetly on the unfed and unclothed son of poverty, than on the man clothed in fine linen, and the daughter of beauty and pride. As avarice is, moreover, the parent of discontent, he only that is contented with the allotments of Providence, and is not restless for a change, is happy. After all, this is the true source of enjoyment. Anxiety and care, perplexity and disappointment, find their way more readily to the mansions of the rich than the cottages of the poor. It is the mind, not mansions, and gold, and adorning, that gives ease, and he that is content with his situation will smile upon his stool, while Alexander weeps upon the throne of the world. 6. We see how comparatively valueless is beauty. How little it is regarded by God! He gives it to the lily, and in a day it fades and is gone. He gives it to the wings of the butterfly, and soon it dies and its beauty is forgotten. He gives it to the flowers of the spring, soon to fall; to the leaves of the forest, soon to grow yellow and decay in the autumn. How many flowers, lilies, and roses, does he cause to blossom in solitude, where no man is, where they "waste their sweetness on the desert air!" How many streams ripple in the wilderness, and how many cataracts, age after age, have poured their thunders on the air, unheard and unseen by mortals! So little does God think of beauty. So the human form and "face divine." How soon is that beauty marred; and, like the lily, how soon is its last trace obliterated ! In the cold grave, among the undistinguished multitudes of the dead, who can tell which of all the mouldering host was blessed with a lovely "set of features or complexion.?" Alas! all has faded like the morning flower. How vain, then, to set the affections on so frail a treasure! 7. We see the duty and privilege of depending for our daily wants on the bounties of Providence. Satisfied with the troubles of today, let us not add to those troubles by anxieties about tomorrow. The heathen, and they who know not God, will be anxious about the future; but they who know him, and have caught the spirit of Jesus, may surely trust him for the supply of their wants. The young lions do roar, and seek their meat at the hand of God, Ps 104:21. The fowls of heaven are daily supplied. Shall man only, of all the creatures, vex himself, and be filled with anxious cares about the future? Rather, like the rest of the creation, let us depend on the aid of the universal Parent, and feel that HE who hears the young ravens which cry, will also supply our necessities. 8. Especially is the remark of value in reference to those in early life. Life is a stormy ocean. Over that ocean no being presides but God. He holds the winds in his hands, and can still their howlings, and calm the heaving billows. On that ocean the young have just launched their frail bark. Daily they will need protection; daily they will need supplies; daily be in danger, and exposed to the rolling of the billows, that may engulf them for ever. Ignorant, inexperienced, and in danger, how should they look to God to guide and aid them! Instead of vexing themselves with anxious cares about the future, how should they place humble reliance on God! Safe in his hand, we shall outride the storm, and come to a haven of peace. He will supply our wants if we trust him, as he does those of the songsters of the grove. He will be the guide of our youth, and the strength of our manhood. If we seek him, he will be found of us. If we forsake him, he will cast us off for ever, 1 Ch 28:9. 9. From all this, how evident is the propriety of seeking first the kingdom of God! First in our affections, first in the objects of pursuit, first in the feelings and associations of each morning, be the desire and the aim for heaven. Having this, we have assurance of all we need. GoD, our Father, will then befriend us; and in life and death all will be well. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 33 Verse 33. No Barnes text on this verse. See Barnes on "Mt 6:32" {o} "seek ye first" 1 Ti 4:8 {p} "shall be added" Le 25:20,21; 1 Ki 3:13; Ps 37:25; Mr 10:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 6 - Verse 34 Verse 34. No Barnes text on this verse. See Barnes on "Mt 6:32" For Remarks on Chapter 6, See Barnes "Mt 6:34, end of verse. {q} "the things of itself" De 23:25; Heb 13:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 1 MATTHEW CHAPTER 7 Verse 1. Judge not, etc. This command refers to rash, censorious, and unjust judgment. See Ro 2:1. Lu 6:37 explains it in the sense of condemning. Christ does not condemn judging as a magistrate, for that, when according to justice, is lawful and necessary. Nor does he condemn our forming an opinion of the conduct of others, for it is impossible not to form an opinion of conduct that we know to be evil. But what he refers to is a habit of forming a judgment hastily, harshly, and without an allowance for every palliating circumstance, and of expressing such an opinion harshly and unnecessarily when formed. It rather refers to private judgment than judicial, and perhaps primarily to the habits of the scribes and Pharisees. {r} "Judge not" Lu 6:37; Ro 2:1; 1 Co 4:5. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 2 Verse 2. With what judgment, etc. This was a proverb among the Jews. It expressed a truth; and Christ did not hesitate to adopt it as conveying his own sentiments. It refers no less to the way in which men will judge of us, than to the rule by which God will judge us. See 2 Sa 22:27; Mr 4:24; Jas 2:13. Mete. Measure. You shall be judged by the same rule which you apply to others. {s} "what measure ye mete" Jud 1:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 3 Verse 3. And why beholdest thou the mote, etc. A mote signifies any light substance, as dry chaff, or fine spires of grass or grain. It probably most usually signified the small spiculae or beard on a head of barley or wheat. It is thus placed in opposition to the word beam. Beam. This word here signifies a large piece of squared timber. The one is an exceedingly small object, the other a large one. The meaning is, that we are much more quick and acute to judge of small offences in others, than of much larger offences in ourselves. Even a very small object that should hinder the vision of another, we should discern much more quickly than a much larger one in our own sight. This was also a proverb in frequent use among the Jews, and the same sentiment was common among the Greeks, and deserves to be expressed in every language. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 4 Verse 4. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 5 Verse 5. Thou hypocrite, first cast out, etc. Christ directs us to the proper way of forming an opinion of others, and of reproving and correcting them. By first amending our own faults, or casting the beam out of our eye, we can consistently advance to correct the faults of others. There will then be no hypocrisy in our conduct. We shall also see clearly to do it. The beam, the thing that obscured our sight, will be removed; and we shall more clearly discern the small object that obscures the sight of our brother. The sentiment is, that the readiest way to judge of the imperfections of others is to be free from greater ones ourselves. This qualifies us for judging, makes us candid and consistent, and enables us to see things as they are, and to make proper allowances for frailty and imperfection. {t} "cast out the beam" Ga 6:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 6 Verse 6. Give not that which is holy, etc. By some, the word holy has been supposed to mean flesh offered in sacrifice, made holy, or separated to a sacred use. But it probably means here anything connected with religion--admonition, precept, or doctrine. Pearls are precious stones found in shell-fish, chiefly in India, in the waters that surround Ceylon. They are used to denote anything peculiarly precious, Re 17:4; 18:12-16; Mt 13:46. In this place they are used to denote the doctrines of the gospel. Dogs signify men who spurn, oppose, and abuse that doctrine; men of peculiar sourness and malignity of temper, who meet it like growling and quarrelsome curs, 2 Pe 2:22; Re 22:15. Swine denote those who would trample the precepts under feet; men of impurity of life; corrupt, polluted, profane, obscene, and sensual; who would not know the value of the gospel, and who would tread it down as swine would pearls, 2 Pe 2:22; Pr 11:22. The meaning of this proverb then is, do not offer your doctrine to those violent and abusive men, who would growl and curse you; nor to those peculiarly debased and profligate, who would not perceive its value, would trample it down, and abuse you. This verse furnishes a beautiful instance of the introverted parallelism. The usual mode of poetry among the Hebrews, and a common mode of expression in proverbs and apothegms, was by the parallelism, where one member of a sentence answered to another, or expressed substantially the same sense with some addition or modification. See my Introduction to Isaiah. Sometimes this was alternate, and sometimes it was introverted--where the first and fourth lines would correspond, and the second and third. This is the case here. The dogs would rend, and not the swine; the swine would trample the pearls under their feet, and not the dogs. It may be thus expressed: Give not that which is holy unto the dogs. Neither cast ye your pearls before swine, Lest they trample them under their feet, And turn again [that is, the dogs] and rend you. {u} "neither cast ye your" Pr 9:7,8; 23:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 7 Verse 7. Ask, and it shall be given you, etc. There are here three different forms presented of seeking the things which we need from God--asking, seeking, and knocking. The latter is taken from the act of knocking at a door for admittance. See Lu 11:7; Re 3:20. The phrases signify to seek with earnestness, and diligence, and perseverance. The promise is, that what we seek shall be given us. It is of course implied that we seek with a proper spirit, with humility, sincerity, and perseverance. It is implied, also, that we ask the things which it may be consistent for God to give--that is, things which he has promised to give, and which would be best for us and his kingdom, 1 Jn 5:14. Of that, God is to be the judge. And here there is the utmost latitude which a creature can ask. God is willing to provide for us, to forgive our sins, to save our souls, to befriend us in trial, to comfort us in death, to extend the gospel through the world. Man can ask no higher things of God; and these he may ask, assured that he is willing to grant them. Christ encourages us to do this by the conduct of parents. No parent turns away his child with that which would be unsatisfactory or injurious. He would not give him a stone instead of bread, nor a serpent instead of a fish. God is better and kinder than the most tender earthly parents; and with what confidence, therefore, may we come as his children, and ask what we need! Parents, he says, are evil; that is, are imperfect, often partial, blind, and sometimes passionate; but God is free from all this, and therefore is ready and willing to aid us. Every one that asketh receiveth. That is, every one that asks aright, that prays in faith, and in submission to the will of God. He does not always give the very thing which we ask, but he gives what would be better. A parent will not always confer the very thing which a child asks, but he will seek the welfare of the child, and give what he thinks will be most for its good. Paul asked that the thorn from his flesh might be removed. God did not literally grant the request, but told him that his grace should be sufficient for him, 2 Co 12:7-9. A fish. A fish has some resemblance to a serpent. Yet no parent would attempt to deceive his child in this. So God will not give to us that which might appear to be of use, but which would be injurious. {v} "shall be give you" Isa 55:6; Lu 18:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 8 Verse 8. No Barnes text on this verse. See Barnes on "Mt 7:7" {w} "asketh receiveth" Ps 81:10,16; Joh 14:13,14; 16:23,24; 1 Jo 3:22 1 Jo 5:14,15. {x} "and he that seeketh" Pr 8:17; Jer 29:12,13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 9 Verse 9. No Barnes text on this verse. See Barnes on "Mt 7:7" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 10 Verse 10. No Barnes text on this verse. See Barnes on "Mt 7:7" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 11 Verse 11. No Barnes text on this verse. See Barnes on "Mt 7:7" {y} "good gifts unto your children" Lu 11:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 12 Verse 12. All things whatsoever, etc. This command has been usually called the Saviour's golden rule, a name given to it on account of its great value. All that you expect or desire of others in similar circumstances, do to them. Act not from selfishness or injustice, but put yourself in the place of the other, and ask what you would expect of him then. This would make you impartial, and candid, and just. It would destroy avarice, envy, treachery, unkindness, slander, theft, adultery, and murder. It has been well said, that this law is what the balance-wheel is to machinery. It would prevent all irregularity of movement in the moral world, as that does in a steam-engine. It is easily applied, its justice is seen by all men, and all must acknowledge its force and value. This is the law and the prophets. That is, this is the sum or substance of the Old Testament. It is nowhere found in so many words, but it is a summary expression of all that the law required. The sentiment was in use among the Jews. Hillel, an ancient Rabbi, said to a man who wished to become a proselyte, and who asked him to teach him the whole law, "Whatever is hateful to you, do not do to another." Something of the same sentiment was found among the ancient Greeks and Romans. {z} "do ye even so to them" Le 19:18; Ro 13:8-10; Ga 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 13 Verse 13. Enter ye in at the strait gate. Christ here compares the way to life to an entrance through a gate. The words straight, and strait, have very different meanings. The former means not crooked; the latter pent up, narrow, difficult to be entered. This is the word used here, and it means that the way to heaven is pent up, narrow, close, and not obviously entered. The way to death is open, broad, and thronged. The Saviour here referred probably to ancient cities. They were surrounded with walls, and entered through gates. Some of those, connected with the great avenues to the city, were broad, and admitted a throng. Others, for more private purposes, were narrow, and few would be seen entering them. So says Christ, is the path to heaven. It is narrow. It is not the great highway that men tread. Few go there. Here and. there one may be seen--- travelling in solitude and singularity. The way to death, on the other hand, is broad. Multitudes are in it. It is the great highway in which men go. They fall into it easily, and without effort, and go without thought. If they wish to leave that, and go by a narrow gate to the city, it would require effort and thought. So, says Christ, diligence is needed to enter into life. See Lu 13:24. None go of course. All must strive to obtain it; and so narrow, unfrequented, and solitary is it, that few find it. This sentiment has been beautifully versified by Watts :--- \- "Broad is the road that leads to death, And thousands walk together there; But wisdom shows a narrower path, With here and there a traveller." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 14 Verse 14. No Barnes text on this verse. See Barnes on "Mt 7:14" {1} "Because", or "how" {b} "few there be" Mt 20:16; 25:1-12; Ro 9:27,29 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 15 Verse 15. False prophets. The word prophet originally means, one who foretells future events. As prophets, however, were commonly regarded as public instructors on the subject of religion, the word came to denote all who were religious teachers. In this sense it is probably used here. A false prophet is a teacher of incorrect doctrine, or one falsely and unjustly laying claims to Divine inspiration. It probably had reference to the false teachers then among the Jews. Which come to you in sheeps clothing. The sheep is an emblem of innocence, sincerity, and harmlessness. To come in sheep's clothing, is to assume the appearance of sanctity, and innocence, when the heart is evil. Ravening wolves, Rapacious; or disposed to plunder. Applied to the false teachers, it means that they assumed the appearance of holiness, in order that they might the more readily get the property of the people. They were full of extortion and excess. See Mt 23:25. {c} "false prophets" De 13:1-3; Jer 23:13-16; 1 Jo 4:1 {d} "ravening wolves" Ac 20:29-31 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 16 Verse 16. Ye shall know them by their fruits. He gives the proper test of their character. Men do not judge of a tree by its leaves, or bark, or flowers, but by the fruit which it bears. The flowers may be handsome and fragrant; the foliage thick and green; but these are merely ornamental. It is the fruit that is of chief service to man; and he forms his opinion of the nature and value of the tree by their fruit. So of pretensions to religion. The profession may be fair; but the conduct--the fruit in the eye of the world--is to determine the nature of the principles. {e} "by their fruits" Mt 12:33 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 17 Verse 17. A corrupt tree. The word corrupt here does not signify, as our translation would seem to indicate, that the tree had been good, but had become vitiated; but that it was a tree of a useless character, of a nature that produces nothing beneficial. {f} "good tree" Lu 6:43, 45 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 19 Verse 19. No Barnes text on this verse. {f} "Every tree" Mt 3:10; Joh 15:2,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 21 Verse 21. Not every one that saith, etc. He goes on to say that many, on the ground of that profession, will claim admittance into his kingdom. Many will plead that they had done miracles, and preached or prophesied much, and will demand an entrance into heaven. The power of working miracles had no necessary connexion with piety. God may as well, if he chooses, give the power of raising the dead to a wicked man, as the skill of healing to a wicked physician. A miracle is a display of his own power through the medium of another. An act of healing the sick is also a display of his power through the agency of another. In neither of these cases is there any necessary connexion with moral character. So of preaching, or prophesying. God may use the agency of a man of talents, though not pious, to carry forward his purposes. Saving power on the mind is the work of God; and he may convey it by any agency which he may choose. Accordingly, many may be found in the day of judgment who may have been endowed with powers of prophecy, or miracle, as Balaam, or the magicians of Egypt; in the same way as many men of distinguished talents may be found yet destitute of piety, and shut out of his kingdom. See Mr 9:38; Lu 9:49; 1 Co 13:1-3. In this last place, Paul says, that though he spoke with the tongue of angels, and had the gift of prophecy, and could remove mountains, and had not charity or love, all would be of no avail. See Barnes "1 Co 13:1-3". {h} "Lord, Lord" Is 48:1,2; Mt 25:11,12; Lu 6:46; 13:25; Ro 2:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 22 Verse 22. In that day. That is, in the last day, the day of judgment; the time when the principles of all pretenders to prophecy and piety shall be tried. \- {i} "prophesied in thy" Nu 24:4; 1 Ki 22:11; Jer 23:13; Ac 19:13-15 1 Co 13:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 23 Verse 23. Profess unto them. Say unto them; plainly declare. I never knew you. That is, I never approved, loved, or regarded you as my friends. See Ps 1:6; 2 Ti 2:19; 1 Co 8:3. This proves that, with all their pretensions, they had never been true followers of Christ. Jesus will not then say to false prophets and false professors of religion, that he had once known them, and then rejected them; that they had been once Christians and then had fallen away; that they had been pardoned, and then had apostatized; but that he had never known them--THEY HAD NEVER BEEN TRUE CHRISTIANS. Whatever might have been their pretended joys, their raptures, their hopes, their self-confidence, their visions, their zeal, they had never been regarded by the Saviour as his true friends. I know not a more decided proof that Christians do not fall away from grace than this text. It settles the question; and proves that whatever else such men had, they never had any true religion. See 1 Jo 2:19. {k} "from me" Ps 5:5; Mt 25:41; Re 22:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 24 Verses 24-27. Jesus closes the sermon on the mount by a beautiful comparison, illustrating the benefit of attending to his words. It was not sufficient to hear them; they must be obeyed. He compares the man who should hear, and obey him, to a man who built his house on a rock. Palestine was, to a considerable extent, a land of hills and: mountains. Like other countries of that description, it was subject to sudden and violent rains. The Jordan, the principal stream, was annually swollen to a great extent, and became rapid and furious in its course. The streams which ran among the hills, whose channels might have been dry during some months of the year, became suddenly swollen with the rain, and would pour down impetuously into the plains below. Everything in the way of these torrents would be swept off. Even a house erected within the reach of these sudden inundations, and especially if founded on sand, or any unsolid basis, would not stand before them. The rising, bursting stream would shake it to its foundation; the rapid torrent would gradually wash away its base; it would totter and fall, and be swept away. Rocks in that country were common, and it was easy to secure for their houses a solid foundation. No comparison could, to a Jew, have been more striking. So tempests, and storms of affliction and persecution, beat around the soul. Suddenly, when we think we are in safety, the heavens may be overcast; the storm may lower; and calamity beat upon us. In a moment, health, friends, comforts, may be gone. How desirable then to be possessed of something that the tempest cannot reach! Such is an interest in Christ; attention to his words; reliance on his promises; confidence in his protection; and a hope of heaven through his blood. Earthly calamities do not reach these; and, possessed of religion, all the storms and tempests of life may beat harmlessly around us. There is another point in this comparison. The house built on the sand is beat upon by the floods and rains; its foundation gradually is worn away; it falls, and is borne down the stream, and is destroyed. So falls the slumber. The floods are wearing away his sandy foundation; and soon one tremendous storm shall beat upon him, and he and his hopes shall fall, for ever fall. Out of Christ, perhaps having heard his words from very childhood; perhaps having taught them to others in the Sunday-school; perhaps having been the means of laying the foundation on which others shall build for heaven, he has laid for himself no foundation; and soon an eternal tempest shall beat around his naked soul. How great will be that fall! What will be his emotions when sinking for ever in the flood, and destined for ever to live and writhe in the peltings of that ceaseless storm that shall beat when "God shall rain snares, fire, and a horrible tempest" upon the wicked! {l} "Therefore" Lu 6:47 {m} "wise man" Ps 111:10; 119:99,130 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 25 Verse 25. No Barnes text on this verse. See Barnes on "Mt 7:24" {n} "upon a rock" Ps 92:13-15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 26 Verse 26. No Barnes text on this verse. See Barnes on "Mt 7:24" {o} "a foolish man" 1 Sa 2:30; Jer 8:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 27 Verse 27. No Barnes text on this verse. See Barnes on "Mt 7:24" {p} "winds blew" 1 Co 3:13 {q} "great was the fall" Heb 10:26,27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 28 Verse 28,29. His doctrine. His teaching. As one having authority, and not as the Scribes. The scribes were the learned men and teachers of the Jewish nation, and were principally Pharisees. They taught chiefly the sentiments of their rabbins, and the traditions which had been delivered; they consumed much of their time in useless disputes, "vain jangling." Jesus was open, plain, grave, useful; delivering truth as became the oracles of God; not spending his time in trifling disputes, and debating questions of no importance; but confirming his doctrine by miracles and argument; teaching as having power, as it is in the original, and not in the vain and foolish manner of the Jewish doctors. He showed that he had authority to explain, enforce, and change the ceremonial laws of the Jews. He came with authority such as no man could have, and it is not remarkable that his explanations astonished them. From this chapter we may learn, (1.) The evil of censorious judging, Mt 7:1-5. We cannot see the heart. We have ourselves possibly greater faults than the persons that we condemn. They may be of a different kind; but it is not strange for persons to be very censorious towards faults in others, which they have to much greater extent themselves. (2.) We see how we are to treat men who are opposers of the gospel, Mt 7:6. We are not to present it to them when we know they will despise it, and abuse us. We should, however, be cautious in forming that opinion of them. Many men may be far more ready to hear the gospel than we imagine; and a word seasonably and kindly spoken may be the means of saving them, Pr 25:11; Ec 11:6. We should not meet violent and wicked opposers of the gospel with a harsh, overbearing, and lordly spirit; a spirit of dogmatizing and anger; nor should we violate the laws of social intercourse under the idea of faithfulness. Religion gains nothing by outraging the established laws of social life, 1 Pe 3:8. If men will not hear us when we speak to them kindly and respectfully, we may be sure they will not when we abuse them, and become angry. We harden them against the truth, and confirm them in the opinion that religion is of no value. Our Saviour was always mild and kind; and in not a single instance did he do violence to the laws of social intercourse, or faith in the respect due from one man to another. When with harshness men speak to their superiors; when they abuse them with unkind words, and coarse epithets, and unfeeling denunciations; when children and youth forget their station, and speak in harsh, authoritative tones to the aged, they are violating the very first principles of the gospel-- meekness, respect, and love. Give honour to whom honour is due, and be kind, be courteous. (3.) Christ gives peculiar encouragement to prayer, Mt 7:7-11. Especially his remarks apply to the young. What child is there that would not go to his parent, and ask him for things which were necessary? What child doubts the willingness of a kind parent to give what he thinks will be best for him? But God is more willing to give than the best parent. We need of him gifts of far more importance than we ever can of an earthly father. None but God can forgive, enlighten, sanctify, and save us. How strange that many ask favours of an earthly parent daily and hourly, and never ask of the Great Universal Father a single blessing, for time or eternity! (4.) The danger of losing the soul, Mt 7:13,14. The way to ruin is broad, the road to heaven is narrow. Men naturally and readily go in the former; they never go in the latter without design. When we enter on the journey of life, we naturally fall into the broad and thronged way to ruin. Our original propensity; our native depravity; our disinclination to God and religion, lead us to that. And we never leave it without effort. How much more natural to tread in a way in which multitudes go, than in one where there are few travellers, and which requires an effort to find it! And how much danger is there that we shall continue to tread in that way, until it terminate in our ruin! No man is saved without effort. No man enters on the narrow way without design; no one by following his natural inclination and propensities. And yet how indisposed we are to effort; how unwilling to listen to the exhortations which would call us from the broad path to a narrower and less frequented course! How prone are men to feel that they are safe if they are with the many, and that the multitude that attend them constitute a safeguard from danger ! "Encompassed by a throng, On numbers they depend; They say so many can't be wrong, And miss a happy end." Yet, did God ever spare a guilty city because it was large? Did he spare the army of Sennacherib from the destroying angel because it was mighty? Does he hesitate to cut men down by the plague, the pestilence, and by famine, because they are numerous? Is he deterred from consigning men to the grave, because they swarm upon the earth, and because a mighty throng is going to death? So in the way to hell. Not numbers, nor power, nor might, nor talent in the road way, will deter him, or make that way safe; nor will the path to heaven be a dangerous road because few are seen travelling there. The Saviour knew and felt that men are in danger; and hence, with much solemnity, he warned them when he lived--and now warns us--to strive to enter into the strait gate. (5.) The necessity of sincerity in religion, Mt 7:15-23. Profession is of no value without it. God sees the heart. And the day is near when he shall cut down and destroy all those who do not bring forth the fruits of righteousness in their lives. If in anything we should be honest and sincere, surely it should be in the things of religion. God is never deceived, Ga 6:7. And the things of eternity are of too much consequence to be lost by deluding ourselves or others. We may deceive our fellow-men, but we do not delude our Maker; and soon he will strip off our thin covering, and show us as we are to the universe. If anything is of prominent value in religion, it is honesty--honesty to ourselves, our fellow-men, and to God. Be willing to know the worst of your case. Be willing to be thought of, by God and men, as you are. Assume nothing which you do not possess; and pretend to nothing which you have not. Judge of yourselves as you do of others--not by words and promises, but by the life. Judge of yourselves as you do of trees--not by leaves and flowers, but by the fruits. (6.) The importance of building our hopes of heaven on a firm foundation, Mt 7:24-27. No other can any man lay than that which is laid, which is Christ, 1 Co 3:11. He is the tried Corner Stone, 1 Pe 2:6; Eph 2:20. On an edifice raised on that foundation, the storms of persecution and calamity will beat in vain. Hopes thus reared sustain every adversity; are unshaken by the terrors of death; and secure us from the tempests of wrath that shall beat upon the guilty. How awful, in the day of judgment, will it be to have been deceived! How dreadful the shock to find then the house built on the sand! How dreadful the emotions, to see our hopes totter on the brink of ruin; to see sand after sand washed away, and the dwelling reel over the heaving deep, and fall into the abyss, to rise no more! Ruin, awful and eternal rum, awaits those who thus deceive themselves, and trust to a name to live, while they are dead. (7.) Under what obligations are we for this sermon on the mount! In all languages there is not a discourse to be found that can be compared with it for purity, and truth, and beauty, and dignity. Were there no other evidence of the Divine mission of Christ, this alone would be sufficient to prove that he was sent from God. Were these doctrines obeyed and loved, how pure and peaceful would be the world! How would hypocrisy be abashed and confounded! How would impurity hang its head! How would peace reign in every family and nation! How would anger and wrath flee! And how would the race--the lost and benighted tribes of men, the poor, and needy, and sorrowful--bend themselves before their common Father, and seek peace and eternal life at the hands of a merciful and faithful God! {r} "astonished" Jer 23:29; Mr 6:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 7 - Verse 29 Verse 29. No Barnes notes on this verse. See Barnes on "Mt 7:28" For a summary of Matthew Chapter 7, See Barnes "Mt 7:28". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 1 MATTHEW CHAPTER 8 Verse 1. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 2 Verse 2. There came a leper. No disease with which the human family has been afflicted, has been more dreadful than that which is often mentioned in the Bible as the leprosy. It first exhibits itself on the surface of the skin. The appearance is not always the same, but it commonly resembles the spot made by the puncture of a pin, or the pustules of a ring-worm. The spots generally make their appearance very suddenly. Perhaps its appearance might be hastened by any sudden passion, as fear or anger. See Nu 12:10; 2 Ch 26:19. The spots commonly exhibit themselves, at first, on the face, about the nose and eyes, and increase in size a number of years, till they become as large as a pea or a bean. There are three kinds of leprosy, distinguished by the appearance of the spots--the white, the black, and the red leprosy. These spots, though few at first, gradually spread till they cover the whole body. But though the appearance of the disease is at first in the skin, yet it is deeply seated in the bones, and marrow, and joints of the body. We have reason to suppose that, in children, it is concealed in the system for a number of years, till they arrive at the age of puberty; and in adults for three or four years, till at last it gives fearful indications on the skin of its having gained a well-rooted and permanent existence. A leprous person may live twenty, or thirty, or even fifty years, if he received the disease at his birth, but they will be years of indescribable misery. The bones and marrow are pervaded with the disease. The malady advances, from one stage to another, with slow and certain ruin. "Life still lingers amidst the desolation;" the joints, and hands, and feet, lose their power; and the body collapses, or falls together, in a form hideous and awful. There is a form of the disease in which it commences at the extremities: the joints separate; the fingers, toes, and other members, one by one, fall off; and the malady thus gradually approaches the seat of life. The wretched victim is thus doomed to see himself dying piece-meal, assured that no human power can arrest, for a moment, the silent and steady march of this foe to the seat of life. This disease is contagious and hereditary. It is easily communicated from one to another, and is transmitted to the third and fourth generation. The last generation that is afflicted with it commonly exhibits the symptoms by decayed teeth, and fetid breath, and diseased complexion. Moses gave particular directions by which the real leprosy was to be distinguished from other diseases. See Le 13:1 and following. The leprous person was, in order to avoid contagion, very properly separated from the congregation. The inspection of the disease was committed to the priest; and a declaration, on his part, that the person was healed, was sufficient evidence to restore the afflicted man to the congregation. It was required, also, that the leprous person should bring an offering to the priest of two birds, commonly doves, one of which was slain, and the other dismissed. See Le 14:1 and following. In compliance with the laws of the land, Jesus directed the man that he had healed to make the customary offering, and to obtain the testimony of the priest that he was healed. The leprosy has once, and but once appeared in America. This loathsome and most painful disease has, in all other instances, been confined to the old world, and chiefly to the eastern nations. It is matter of profound gratitude to a benignant God, that this scourge has been permitted but once to visit the new world. That awful calamity was in the island of Guadaloupe, in the West Indies, about the year 1730; and is thus described by an eye witness, M. Peyssanel: "Its commencement is imperceptible. There appear only some few white spots on the skin. At first they are attended with no pain or inconvenience; but no means whatever will remove them. The disease imperceptibly increases for many years. The spots become larger, and spread over the whole body. When the disease advances, the upper part of the nose swells, the nostrils become enlarged, and the nose itself soft. Tumours appear on the jaws; the eyebrows swell; the ears become thick; the points of the fingers, as also the feet and the toes, swell; the nails become scaly; the joints of the hands and feet separate, and drop off. In the last stage of the disease the patient becomes a hideous spectacle, and falls to pieces." Worshipped him. Bowed down before him, to show him respect. See Barnes "Mt 2:2". If thou wilt. This was an exhibition of great faith, and also an acknowledgment of his dependence on the will of Jesus, in order to be healed. So every sinner must come. He must feel that Jesus can save him. He must also feel that he has no claim on him; that it depends on his sovereign will; and must cast himself at his feet with the feelings of the leper:-- "I can but perish if I go; I am resolved to try: For if I stay away, I know I shall for ever die." Happily, no one ever came to Jesus with this feeling who was not received, and pardoned. Make me clean. Heal me. The leprosy was regarded as an unclean and disgusting disease. To be healed, therefore, was expressed by being cleansed from it. {s} "leper" Mr 1:40; Lu 5:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 3 Verse 3. And Jesus--touched him. It was an offence to the Jews to touch a leprous person, and was regarded as making him who did it ceremonially impure, Le 13:3. The act of putting forth his hand and touching him, therefore, expressed the intention of Jesus to cure him, and was a pledge that he was, in fact, already cured. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 4 Verse 4. See thou tell no man. This command is to be understood as extending only to the time until he had made the proper representation to the priest. It was his duty to hasten to him immediately; not to delay by talking about it, but as the first thing to obey the laws of God, and make proper acknowledgments to him by an offering. The place where this cure was wrought was in Galilee, a distance of forty or fifty miles from Jerusalem; and it was his duty to make haste to the residence of the priest, and obtain his sanction to the reality of the cure. Perhaps, also, Christ was apprehensive that the report would go before the man, if he delayed, and the priest, through opposition to Jesus, might pronounce it an imposition. A testimony unto them. Not to the priest, but to the people. Show thyself to the priest, and get his testimony to the reality of the cure, as a proof to the people that the healing is genuine. It was necessary that he should have that testimony before he could be received to the congregation, or allowed to mingle with the people. Having this, he would be, of course, restored to the privileges of social and religious life, and the proof of the miracle, to the people, would be put beyond a doubt. {t} "See thou tell" Mt 9:30; Mr 5:43 {u} "Moses commanded" Le 14:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 5 Verse 5. Capernaum. See Barnes "Mt 4:13". There came unto him a centurion. A centurion was a commander of a hundred men, in the Roman armies. Judea was a Roman province, and garrisons were kept there to preserve the people in subjection. This man was probably by birth a pagan. See Mt 8:10. {v} "a centurion" Lu 7:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 6 Verse 6. Sick of the palsy. See Barnes "Mt 4:24". The particular form which the palsy assumed is not mentioned. It seems it was a violent attack. Perhaps it was the painful form which produced violent cramps, and which immediately endangered his life. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 8 Verse 8. I am not worthy, etc. This was an expression of great humility. It refers doubtless to his view of his personal unworthiness, and not merely to the fact that he was a Gentile. It was the expression of a humble spirit; a conviction of the great dignity and power of the Saviour, and a belief that he was so unlike him, that he was not fit that the Son of God should come into his dwelling. So every truly penitent sinner feels--a feeling which is appropriate when he comes to Christ. {w} "not worthy" Ps 10:17; Lu 15:19,21 {x} "the word only" Ps 33:9; 107:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 9 Verse 9. I am a man, etc. He had full confidence in the ability of Jesus to heal his servant, and requested him simply to give the command. This request he presented in a manner appropriate to a soldier. I am a man, says he, under authority. That is, I am subject to the commands of others, and know how to obey. I have also under me soldiers who are accustomed to obedience. I say to one, go, and he goes; and to another, come, and he comes. I am prepared, therefore, to believe that your commands will be obeyed. As these obey me, so do diseases, storms, and seas obey you. If men obey me, who am an inferior officer, subject to another, how much more shall diseases obey you--the original Source of power-- having control over all things! He asked, therefore, simply that Christ would give commandment, and he felt assured he would be obeyed. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 10 Verse 10. I have not found so great faith. The word faith, here, means confidence, or belief that Christ had power to heal his servant. It does not of necessity imply that he had saving faith; though from the connexion, and the spirit manifested, it seems probable that he had. If this was so, then he was the first Gentile convert to Christianity, and was a very early illustration of what was more dearly revealed afterwards, that the heathen were to be brought to the knowledge of the truth. Jesus---marvelled. Or wondered at his faith; or deemed it remarkable. Not in Israel. Israel was a name given to Jacob, (Ge 32:28,29) because, as a prince, he had power with God; because he persevered in wrestling with the angel that met him, and obtained the blessing. The name is derived from two Hebrew words, signifying Prince and God. He was one of the patriarchs; a progenitor of the Jewish nation; and the names Israel and Israelites were given to them as the name Romans was in honour of Romulus; and the name Americans after Americus Vespuccius. It was given to the whole nation till the time of Jeroboam, when only the ten tribes that revolted received the name, probably because they were a majority of the nation. After the captivity of Babylon, it was given to all the Jews indiscriminately. See Mt 10:6; Ac 7:42; Heb 8:8; Mr 15:32. It here means, "I have not found such an instance of confidence among the Jews." {y} "no, not in all Israel" Mt 15:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 11 Verse 11. Many shall come from the east, etc. Jesus takes occasion, from the faith of a Roman centurion, to state this conversion would not be solitary; that many pagans--many from the east and west-- would be converted to the gospel, and be saved, as Abraham, Isaac, and Jacob were. The phrase "from the east and from the west," in the Scripture, is used to denote the whole world, Isa 45:6; 59:19. The phrase, shall sit down, in the original, refers to the manner of sitting at meals, See Barnes "Mt 23:6" and the enjoyments of heaven are described under the similitude of a feast or banquet--a very common manner of speaking of it, Mt 26:29; Lu 14:15; 22:30. It is used here to denote felicity, enjoyment, or honour. To sit with those distinguished men was an honour, and would be expressive of great felicity. {z} "many shall come" Is 2:2,3; Lu 13:29; Ac 11:18; Eph 3:6; Re 7:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 12 Verse 12. The children of the kingdom. That is, the children, or the people, who expected the kingdom; or to whom it properly belonged; or, in other words, the Jews. They supposed themselves peculiarly the favourites of heaven. They thought the Messiah would, enlarge their nation, and spread the triumphs of their kingdom. They called themselves, therefore, the children of the members of the kingdom of God, to the exclusion of the Gentiles. Our Saviour used the manner of speech to which they were accustomed, and said that many of the pagans would be saved, and many Jews lost. Shall be cast out into outer darkness, etc. This is an image of future punishment. It is not improbable that the image was taken from Roman dungeons or prisons. They were commonly constructed under-ground. They were shut out from the light of the sun. They were, of course, damp, dark, and unhealthy, and probably most filthy. Masters were in the habit of constructing such prisons for their slaves, where the unhappy prisoner, without light, or company, or comfort, spent his days and nights in weeping from grief, and in vainly gnashing his teeth from indignation. The image expresses the fact, that the wicked who are lost will be shut out from the light of heaven, and from peace, and joy; and hope; will be confined in gloomy darkness; will weep in hopeless grief; and gnash their teeth in indignation against God, and murmur against his justice. What a striking image of future woe! Go to a damp, dark, solitary, and squalid dungeon; see a miserable and enraged victim; add to his sufferings the idea of eternity, and then remember that this after all is but an image, a faint image, of hell! See Barnes "Mt 22:13". {a} "of the kingdom" Mt 7:22,23 {b} "be weeping" Mt 13:42,50 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 13 Verse 13. He was healed in that selfsame hour. This showed decisively the goodness and power of Jesus. No miracle could be more complete. There could be no imposition, or deception. This account, or one similar to this, is found in Lu 7:1-10. There has been a difference of opinion whether that was the same account, or whether a second centurion, encouraged by the success of the first, applied to our Saviour in a similar case and manner, and obtained the same success. In support of the supposition that they are different narratives, it is said that they disagree so far that it is impossible to reconcile them, and that it is not improbable that a similar occurrence might take place, and be attended with similar results. To a plain reader, however, the narratives appear to be the same. They agree in the character of the person, the place, and apparently the time; in the same substantial structure of the account, the expression of similar feelings, and the same answers, and the same result. It is very difficult to believe that all these circumstances would coincide in two different stories. They differ, however. Matthew says, that the centurion came himself. Luke says, that he at first sent elders of the Jews, and then his particular friends. He also adds, that he was friendly to the Jews, and had built them a synagogue. An infidel will ask, whether there is not here a palpable contradiction? In explanation of this, let it be remarked, (1.) that the fact that the centurion came himself is no evidence that others did not come also. It was in the city. The centurion was a great favourite, and had conferred on them many favours; and they would be anxious that the favour which he desired of Jesus should be granted. At his suggestion, or of their own accord, they might apply to Jesus, and press the subject upon him, and be anxious to represent the case as favourably as possible. All this was probably done, as it would be in any other city, in considerable haste and apparent confusion; and one observer might fix strongly on one circumstance, and another on another. It is not at all improbable that the same representation and request might be made both by the centurion and his friends. Matthew might have fixed his eye very strongly on the fact that the centurion came himself, and been particularly struck with his deportment; and Luke on the remarkable zeal shown by the friends of a heathen, the interest they took in his welfare, and the circumstance that he had done much for them. Full of these interesting circumstances, he might comparatively have overlooked the centurion himself. (2.) It was a maxim among the Jews, as it is now in law, that what a man does by another, he does himself. So Jesus is said to baptize, when he only baptized by his disciples. See Joh 4:1 Joh 19:1. Matthew was intent on the great leading facts of the cure. He was studious of brevity. He did not choose to explain the particular circumstances. He says that the centurion made the application, and received the answer, he does not say whether by himself, or by an agent. Luke explains particularly how it was done. There is no more contradiction, therefore, than there would be if it should be said of a man in a court of law, that he came and made application for a new trial, when the application was really made by his lawyer. Two men, narrating the fact, might exhibit the same variety that Matthew and Luke have done; and both be true. One thing is most clearly shown by this narrative, that this account was not invented by the evangelists for the sake of imposition. If it had been, they would have agreed in all the circumstances. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 14 Verses 14,15. This account is contained also in Mr 1:29-31; and Lu 4:38,39. Mark adds that Simon and Andrew lived together, and that James and John went with them to the house. He adds, also, that before the miracle they spake to him about the sick person. The miracle was direct and complete. She was so completely restored as to attend them, and minister to them. The mention of "Peter's wife's mother," proves that Peter either then was or had been married. The fair and obvious interpretation is, that his wife was then living, comp. 1 Co 9:5; and See Barnes "1 Co 9:15". Peter is claimed by the Roman Catholics to be the head of the church; and the vicegerent of Christ. The pope, according to their view, is the successor of this apostle. On what pretence do they maintain that it is wrong for priests to marry? Why did not Christ at once reject Peter from being an apostle for having a wife? How remarkable that he should be set up as the head of the church, and an example and a model to all who were to succeed him. But all this is human law, and is contrary to the New Testament. That Peter had a wife was no objection to his being an apostle, and marriage has been expressly declared to be "honourable in ALL," Heb 13:4. {c} "wife's mother laid" Mr 1:30,31; Lu 4:38,39 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 15 Verse 15. No Barnes text on this verse. See Barnes on "Mt 8:14" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 16 Verse 16. When the even was come, etc. The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflicted would bring them. All that were brought to him he healed. This was proof of two things: first, his great benevolence; and, secondly, of his Divine mission. He might have established the latter by miracles that would do no good. None of his miracles were performed, however, merely to make a display of power, unless the cursing of the barren fig-tree be an exception comp. Mr 11:11-14. This was on the evening of the sabbath, Mr 1:21-32. The Jews kept the sabbath from evening to evening, Le 23:32. On the sabbath they would not even bring their sick to be healed, (Lu 13:14) but as soon as it was closed, on the evening of the same day, they came in multitudes to be cured. Possessed with devils. See Barnes "Mt 4:24". With his word. By his command; by a word. {d} "brought unto him many" Mr 1:32 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 17 Verse 17. That it might be fulfilled, etc. This passage is found in Is 53:4. Our English translation of that important passage is, "Surely he hath borne our griefs, and carried our sorrows." The Greek in Matthew is an exact translation of the Hebrew, and the same translation should have been made in both places. In the fifty-third chapter, Isaiah fully states the doctrine of atonement, or that the Messiah was to suffer for sin. In the verse quoted here, however, he states the very truth which Matthew declares. The word translated griefs, in Isaiah, and infirmities, in Matthew, means properly, in the Hebrew and Greek, diseases of the body. In neither does it refer to the disease of the mind, or to sin. To bear those griefs, is clearly to bear them away, or to remove them. This was done by his miraculous power in healing the sick. The word rendered "sorrows," in Isaiah, and" sicknesses," in Matthew, means pains, griefs, or anguish of mind. To carry, then; is to sympathize with the sufferers; to make provision for alleviating those sorrows; and to take them away. This he did by his precepts, his example; and the cause of all sorrows--sin--he removed by his atonement. The passage in Isaiah and Matthew, therefore, mean precisely the same thing. See Magee on Atonement, and See Barnes "Isa 53:1" and following. {e} "Esaias the prophet" Isa 53:4; 1 Pe 2:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 18 Verse 18. Unto the other side. Jesus was now in Capernaum, a city at the north-west corner of the sea of Tiberias, or sea of Galilee. See Barnes "Mt 4:18". The country to which he purposed to go was the region on the east of the Sea of Tiberias. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 19 Verses 19,20. A certain scribe came, etc. It is not improbable that this man, who had seen the miracles of Jesus, had formed an expectation that by following him he would obtain some considerable worldly advantage. Christ, in reply, proclaimed his own poverty, and dashed the hope of the avaricious scribe. The very foxes and birds, says he, have places of repose and shelter, but the Son of man has no home, and no pillow. He is a stranger in his own world; a wanderer and an outcast from the abodes of men. Comp. Joh 1:11. Son of man. This means evidently Jesus himself. Not title is more frequently given to the Saviour than this; and yet there is much difficulty in explaining it. The word son is used in a great variety of significations. See Barnes "Mt 1:1". The name Son of man is given to Jesus only three times in the New Testament, (Ac 7:56; Re 1:13; 14:14) . The phrase Son of God, given to Christ, denotes peculiar connexion with God, Joh 10:36. The name Son of man probably denotes a corresponding peculiar connexion with man; his peculiar love and friendship for him; and his willingness to devote himself to the best interests of the race. It is sometimes, however, used as synonymous with Messiah, Mt 16:28 Joh 1:34; Ac 7:37; Joh 12:34. {f} "Master, I" Lu 9:57,58 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 20 Verse 20. No Barnes text on this verse. See Barnes on "Mt 8:19" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 21 Verse 21. And another of his disciples, etc. The word disciple properly signifies learner; and was given to his followers because they received him as their teacher. See Barnes "Mt 5:1". It does not of necessity mean that a disciple was a pious man, but only one of the multitude, who, for various causes, might attend on his instructions. See Joh 6:66; 9:28 {g} "Lord, suffer" 1 Ki 19:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 22 Verse 22. Let the dead bury their dead. The word dead is used in this passage in two different senses. It is apparently a paradox, but is fitted to convey his idea very distinctly to the mind. The Jews used the word dead often to express indifference towards a thing; or rather, to show that that thing has no influence over us. Thus, to be dead to the world; to be dead to the law Ro 7:4; to be dead to sin Ro 6:11; means that the world, law, and sin, have not influence or control over us; that we are free from them, and as as though they were not. A body in the grave is unaffected by the pomp and vanity, by the gaiety and revelry, by the ambition and splendour that may be near the tomb. So men of the world are dead to religion. They see not its beauty; hear not its voice; are not won by its loveliness. This is the class of men to which the Saviour referred here. Let men, says he, who are uninterested in my work, and who are dead in sin, (Eph 2:1,) take care of the dead. Your duty is now to follow me. There may have been two reasons for this apparently rash direction. One was to test the character and attachment of the man. If he had proper love for Christ, he would be willing to leave his friends even in the most tender and trying circumstances.. This is required, Mt 10:27; Lu 14:26. A second reason might have been, that if he returned, at that time, his friends might ridicule or oppose him, or present plausible arguments, in the afflictions of the family, why he should not return to Christ. The thing to which he was called was moreover of more importance than any earthly consideration; and for that time, Christ chose to require of the man a very extraordinary sacrifice to show his sincere attachment to him. Or it may have been, that the Saviour saw that the effect of visiting his home at that time might have been to drive away all his serious impressions, and that he would return to him no more. These impressions might not have been deep enough, and his purpose to follow our Saviour may not have been strong enough to bear the trial to which he would be subjected. Strange as it may seem, there are few scenes better fitted to drive away serious impressions than those connected with a funeral. We should have supposed it would be otherwise. But facts show it to be so; and show that if this was one of the reasons which influenced the Saviour, he had a thorough knowledge of human nature. The arrangements for the funeral; the preparation of mounting apparel; and the depth of sorrow in such cases, divert the mind from its sins, and its personal need of a Saviour; and hence few persons are awakened or converted as the result of death in a family. The case here was a strong one. It was as strong as can well be conceived. And the Saviour meant to teach by this, that nothing is to be allowed to divert the mind from religion; nothing to be an excuse for not following him. Not even the death of a father, and the sorrows of an afflicted family, are to be suffered to lead a man to defer religion, or to put off the purpose to be a Christian. That is a fixed duty--a duty not to be deferred or neglected--whether in sickness or health, at home or abroad; whether surrounded by living and happy kindred, or whether a father, a mother, a child, or a sister, lies in our house dead. It is the regular duty of children to obey their parents, and to show them kindness in affliction, and to evince proper care and respect for them when dead. Nor did our Saviour show himself insensible to these duties. He taught here, however, as he always taught, that a regard to friends, and ease, and comfit, should be subordinate to the gospel; and that we should always be ready to sacrifice these when duty to God requires it. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 23 Verse 23. Into a ship. This was on the sea of Tiberias. The ship in which they sailed was probably a small open boat, with sails, such as were commonly used for fishing on the lake. His disciples. Not merely the apostles, but probably many others. There were many other ships in company with him, Mr 4:36. This circumstance would render the miracle much more striking and impressive. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 24 Verse 24. A great tempest. A violent storm; or a wind so strong as to endanger their lives. This lake was subject to sudden squalls. The ship was covered with the waves. The billows dashed against the ship, (Mr 4:37,) so that it was fast filling and in danger of sinking. He was asleep. On the hinder part of the vessel, on a pillow, Mr 4:38. It was in the night, and Jesus had retired to rest. He was probably weary, and slept calmly and serenely, he apprehended no danger, and showed to his disciples how calmly one can sleep with a pure conscience, and who feels safe in the hands of God. {h} "And, behold" Mr 4:37; Lu 8:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 25 Verse 25. Save us. Save our lives. We perish. We are in danger of perishing. This showed great confidence in the Saviour. It shows, also, where sinners and Christians should always go, who feel that they are in danger of perishing. There is none that can save from the storms of Divine wrath but the Son of God. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 26 Verse 26. Why are ye fearful. You should have remembered that the Son of God, the Messiah, was on board. You should not have forgotten that he had power to save, and that with him you are safe. So Christians should never fear danger, disease, or death. With Jesus they are safe. No enemy can reach him; and as he is safe, so they shall be also, Joh 14:19. Rebuked the winds. Reproved them; or commanded them to be still. What a power was this! What irresistible proof that he was Divine! His word awed the tempest, and allayed the storm! There is not, anywhere, a sublimer description of a display of power. Nor could there be sublimer proof that he was truly the Son of God. Great calm. The winds were still; and the sea ceased to dash against the vessel, and to endanger their lives. {i} "rebuked" Job 38:11; Ps 89:9; 107:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 27 Verse 27. Men marvelled. Wondered; or were amazed. What manner of man. What personage. How unlike other men! What a vast, minute display of power; and how far exalted above mortals must he be I He spoke to the winds; rebuked their raging, and the sea was suddenly calm. The storm subsided; the ship glided smoothly; danger fled; and in amazement they stood in the presence of Him who controlled the tempests that God had raised: and they felt that He must be God himself. None but God could calm the heaving billows, and scatter the tempest. No scene could have been more grand than this display of the power of Jesus. The darkness; the dashing waves; the howling winds; the heaving and tossing ship; the fears and cries of the seamen; all by a single word hushed into calm repose; all present an image of power and divinity irresistibly grand and awful. So the tempest rolls and thickens over the head of the awakened sinner. So he trembles over immediate and awful destruction. So while the storm of wrath howls, and hell threatens to engulf him, he comes trembling to the Saviour. He hears; he rebukes the storm; and the sinner is safe. An indescribable peace takes possession of the soul; and he glides on a tranquil sea to the haven of eternal rest. See Isa 57:20,21; Ro 5:1; Php 4:7. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 28 Verses 28-34. The same account of the demoniacs substantially is found in Mr 5:1-20; and Lu 8:26-39. Verse 28. The other side. The other side of the sea of Tiberias. Country of the Gergesenes. Mr 5:1 says, that he came into the country of the Gadarenes. This difference is only apparent. Gadara was a city not far from the lake Gennesareth; one of the ten cities that were called Decapolis. See Barnes "Mt 4:25". Gergesa was a city about twelve miles to the south-east of Gadara, and about twenty miles to the east of the Jordan. There is no contradiction, therefore, in the evangelists. He came into the region in which the two cities were situated, and one mentioned one, and the other another. It shows that the writers had not agreed to impose on the world; for if they had, they would have mentioned the same city; and it shows they were familiar with the country. No man would have written in this manner, but those who were acquainted with the facts. Impostors do not mention places, or names, if they can avoid it. There met him two. Mark and Luke speak of only one that met him. "There met him out of the tombs a man," Mr 5:2. "There met him out of the city a certain man," etc., Lu 8:27. This difference of statement has given rise to considerable difficulty. It is to be observed, however, that neither Mark nor Luke say that there was no more than one. For particular reasons they might have been led to fix the attention on one of them that was more notorious, and furious, and difficult to be managed. Had they denied plainly that there was more than one, and had Matthew affirmed that there were two, there would have been an irreconcilable contradiction. As it is, they relate the affair as other men would. It shows that they were honest witnesses. Had they been impostors; had Matthew and Luke agreed to write books to deceive the world, they would have agreed exactly in a case so easy as this. They would have told the story with the same circumstances. Witnesses in courts of law; often differ in unimportant matters; and, provided the main narrative coincides, their testimony is thought to be more valuable. Luke has given us a hint why he recorded only the cure of one of them. He says, there met him "out of the city," a man, etc.; or, as it should be rendered, "a man of the city," a citizen. Yet the man did not dwell in the city; for he adds in the same verse, "neither abode he in any house, but in the tombs." The truth of the case was, that he was born and educated in the city; he had probably been a man of wealth and eminence; he was well known; and the people felt a deep interest in the case. Luke was, therefore, particularly struck with his case; and as his cure fully established the power of Jesus, he recorded it. The other that Matthew mentions was probably a stranger, or a person less notorious as a maniac, and he felt less interest in the cure. Let two persons go into a lunatic asylum, and meet two insane persons, one of whom should be exceedingly fierce and ungovernable, and well known as having been a man of worth and standing; let them converse with them; and let the more violent one attract the principal attention, and they would very likely give the same account that Matthew and Luke do; and no one would doubt the statement was correct. Possessed with devils. See Barnes "Mt 4:24". Coming out of the tombs. Mark and Luke say that they dwelt in the tombs. The sepulchres of the Jews were commonly caves, beyond the walls of the cities in which they dwelt, or excavations made in the sides of hills, or sometimes in solid rocks. These caves, or excavations, were sometimes of great extent, They descended to them by flights of steps. These graves were not in the midst of cities, but in groves, and mountains, and solitudes. They afforded, therefore, to insane persons and demoniacs retreat and shelter. They delighted in these gloomy and melancholy recesses, as being congenial to the wretched state of their minds. Josephus, also, states that these sepulchres were the haunts and lurking-places of those desperate bands of robbers that infested Judea. The annexed cut will furnish an illustration of the nature of the sepulchres occurring in the east. A more full illustration may be seen by referring to See Barnes "Isa 64:4". {s} "And when" Mr 5:1; Lu 8:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 29 Verse 29. What have we to do with thee. This might have been translated with great propriety, What hast thou to do with us? The meaning is, "Why dost thou trouble, or disturb us?" See 2 Sa 16:10; 2 Ki 9:18; Ezr 4:3. Son of God. The title, Son of God, is often given to Christ. Men are sometimes called sons, or children of God, to denote their piety and adoption into his family, 1 Jn 3:1. But the title given, to Christ denotes his superiority to the prophets, (Heb 1:1) to Moses the founder of the Jewish economy, (Heb 3:6) it denotes his peculiar and near relation to the Father, as evinced by his resurrection, (Ps 2:7; Ac 13:33) it denotes his peculiar relation to God from his miraculous conception, (Lu 1:35) and is equivalent to a declaration that he is Divine, or equal to the Father, Joh 10:36. Art thou come hither to torment us, etc. By the time here mentioned is meant the day of judgment. The Bible reveals the doctrine that evil spirits are not now bound as they will be after that day; that they are permitted to tempt and afflict men; but that in the day of judgment they also will be condemned to everlasting punishment with all the wicked, 2 Pe 2:4; Jude 1:6. These spirits seemed to be apprized of that, and alarmed lest the day that they had feared had come. They besought him, therefore, not to send them out of that country; not to consign them then to hell, but to put off the day of their final punishment. Mark and Luke say that Jesus inquired the name of the principal demoniac, and that he called his name Legion, for they were many. The name legion was given to a division in the Roman army. It did not always denote the same number; but, in the time of Christ, it consisted of six thousand--three thousand foot and three thousand horsemen. It came, therefore, to signify a large number, without specifying the exact amount. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 30 Verse 30. An herd of many swine. The word herd, here applied to swine, is now commonly given to cattle. Formerly it signified any collection of beasts, or even of men. The number that composed this herd was two thousand, Mr 5:13. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 31 Verse 31. No Barnes text on this verse. See Barnes on "Mt 8:28" {k} "suffer us" Job 1:10-12; 2:3-6 {l} "???" De 14:8; Isa 65:3,4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 32 Verse 32. No Barnes text on this verse. See Barnes on "Mt 8:28" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 33 Verse 33. They that kept them fled, etc. These swine were doubtless owned by the inhabitants of Gadara. Whether they were Jews or Gentiles is not certainly known. It was not properly in the territory of Judea; but as it was on its borders, it is probable that the inhabitants were a mixture of Jews and Gentiles. Swine were to Jews unclean animals, and it was unlawful for them to eat them, Le 11:7. The Jews were forbidden by their own laws to keep them, even for the purpose of traffic. Either, therefore, they had expressly violated the law, or these swine were owned by the Gentiles. The keepers fled in consternation. They were amazed at his power. Perhaps they feared a further destruction of property; or, more likely, they were acquainted with the laws of the Jews, and regarded this as a judgment of Heaven for keeping forbidden animals, and for tempting the Jews to violate the commands of God. They dreaded, perhaps, further punishment, and foolishly came and besought Jesus to depart from their country. This is the only one of our Saviour's miracles, except the case of the fig-tree that he cursed, (Mt 21:18-20,) in which he caused any destruction of property. It is a striking proof of his benevolence, that his miracles tended directly to the comfort of mankind. It was a proof of goodness added to the direct purpose for which his miracles were wrought. That purpose was to confirm his Divine mission; and it might have been as fully done by splitting rocks, or removing mountains, or causing water to run up steep hills, as by any other display of power. See Ac 2:22. He chose to exhibit the proof of his Divine power, however, in such a way as to benefit mankind. Infidels have objected to this whole narrative. They have said that this was a wanton and unauthorized violation of private rights in the destruction of property. They have said that the account of devils going into swine, and destroying them, was ridiculous. In regard to these objections, the narrative is easily vindicated. 1st. If Christ, as the Bible declares, be Divine as well as human--God as well as man--then he had an original right to that and all other property, and might dispose of it as he pleased, Ps 50:10-12. If God had destroyed them by pestilence, or by lightning, or by an inundation or earthquake, neither the owners, nor any one else, would have had reason to complain. No one now feels that he has a right to murmur if God destroys a thousand times the amount of this property, by overturning a city by an earthquake. Why, then, should complaints be brought against him if he should do the same thing in another way? 2nd. If this property was held by the Jews, it was a violation of their law, and it was right that they should suffer the loss;--if by the Gentiles, it was known also to be a violation of the law of the people among whom they lived; a temptation and a snare to them; and an abomination in their sight; and it was proper that the nuisance should be removed. 3rd. The cure of two men, one of whom was probably a man of distinction and property, was of far more consequence than the amount of property destroyed. To restore a deranged man now, of family and standing, would be an act for which property could not compensate, and which could not be measured in value by any pecuniary consideration. But, 4th. Jesus was not at all answerable for this destruction of property. He did not command, he only suffered or permitted the devils to go into the swine. He commanded them merely to come out of the man. They originated the purpose of destroying the property, doubtless for the sake of doing as much mischief as possible, and of destroying the effect of the miracle of Christ. In this they seem to have had most disastrous success; and they only are responsible. 5th. If it should be said that Christ permitted this, when he might have prevented it, we reply, that the difficulty does not stop there. He permits all the evil that exists, when he might prevent it. He permits men to do much evil, when he might prevent it. He permits one bad man to injure the person and property of another bad man. He permits the bad to injure the good. He often permits a wicked man to fire a city, or to plunder a dwelling, or to rob a traveller, destroying property of many times the amount that was lost at Gadara. Why is it any more absurd to suffer a wicked spirit to do injury, than a wicked man? or to suffer a legion of devils to destroy a herd of swine, than for legions of men to desolate nations, and cover fields and towns with ruin and slaughter? __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 8 - Verse 34 Verse 34. The whole city came out. The people of the city probably came with a view of arresting him for the injury done to the property; but seeing him, and being awed by his presence, they only besought him to leave them. Out of their coasts. Out of their country. This shows, 1st. that the design of Satan is to prejudice men against the Saviour; and even to make what Christ does an occasion why they should desire him to leave them. 2nd. The power of avarice. These men preferred their property to the Saviour. They loved it so much, that they were blind to the evidence of the miracle, and to the good he had done to the miserable men that he had healed. It is no uncommon thing for men to love the world so much; to love property, even like that owned by the people of Gadara, so much as to see no beauty in religion, and no excellence in the Saviour; and, rather than part with it, to beseech Jesus to withdraw from them. The most grovelling employment; the most abandoned sins; the most loathsome vices, are often loved more than the presence of Jesus, and more than all the blessings of his salvation. {m} "depart" Job 21:24; Lu 5:18; Ac 16:39 REMARKS ON MATTHEW CHAPTER 8. 1st. The leprosy, the disease mentioned in this chapter, is an apt representation of the nature of sin. Like that, sin is loathsome; it is deep fixed in the frame; penetrating every part of the system; working its way to the surface imperceptibly, but surely; loosing the joints, and consuming the sinews of moral action; and adhering to the system, till it terminates in eternal death. It goes down from age to age. It shuts out men from the society of the pure in heaven, nor can man be elevated there, till God has cleansed the soul by his Spirit, and man is made pure and whole. 2nd. The case of the centurion is a strong instance of the nature and value of humility, Mt 8:6-10. He sustained a fair character, and had done much for the Jews. Yet he had no exalted conception of himself. Compared with the Saviour, he felt that he was unworthy that he should come to his dwelling. So feels every humble soul. Humility is an estimate of ourselves as we are. It is a willingness to be known, and talked of, and treated, just according to truth. It is a view of ourselves as lost, poor and wandering creatures. Compared with other men---with angels, with Jesus, and with God--it is a feeling by which we regard ourselves as unworthy of notice. It is a readiness to occupy our appropriate station in the universe, and to put on humbleness of mind as our proper array, 1 Pe 5:5. 3rd. We have here an equally beautiful exhibition of faith. The centurion had unwavering confidence in the power of Jesus. He did not doubt at all that Jesus was able to do for him just what he needed, and what he wished him to do. This is faith; and every man who has this trust or confidence in Christ for salvation, has saving faith. 4th. Humility and faith are always connected. The one prepares the mind for the other. Having a deep sense of our weakness and unworthiness, we are prepared to look to Him who has strength. Faith also produces humility. Jesus was humble; and believing on him, we catch his spirit, and learn of him, Mt 11:28-30. Compared with him, we see our unworthiness. Seeing HIS strength, we see OUR feebleness; seeing his strength exerted to save creatures, impure and ungrateful as we are, we sink away into an increased sense of our unfitness for his favour. 5th. We see the compassion and kindness of Jesus, Mt 8:16,17. He has borne our heavy griefs. He provides comfort for us in sickness, and sustains us in dying. But for his merciful arm, we should sink; and dying, we should die without hope. But he "Can make a dying bed Feel soft as downy pillows are; Whilst on his breast we lean our head, And breathe our life out sweetly there." 6th. We are forcibly struck with his condescension, Mt 8:19,20. Men of wickedness and crime dwell in splendid mansions, and stretch themselves on couches of ease; when afflicted, they recline on beds of down; but Jesus had no home, and no pillow. The birds that fill the air with music, and warble in the groves, nay, the very foxes, have homes and a shelter from the storms and elements; but He that made them, clothed in human flesh, was a wanderer, and had not where to lay his head. His sorrows he bore alone; his dwelling was in the mountains. In the palaces of the men for whom he toiled, and for whom he was about to bleed on a cross, he found no home, and no sympathy. Surely this was compassion worthy of a God. 7th. It is no disgrace to be poor. The Son of God was poor--and it is no dishonour to be like him. If our Maker, then, has cast our lot in poverty; if he takes away by sickness or calamity the fruits of our toils; if he clothes us in homely and coarse apparel; if he bids the winds of heaven to howl around our open and lonely dwellings, let us remember that the Redeemer of mankind trod the same humble path; and that it can be no dishonour to be likened to him who was the beloved Son of God. 8th. We should be willing to embrace the gospel without hope of earthly reward, Mt 8:19-23. Religion promises no earthly honours or wealth. It bids its disciples to look beyond the grave for its highest rewards. It requires men to love religion for its own sake; to love the Saviour, even when poor, and cast out, and suffering, because he is worthy of love; and to be willing to forsake all the allurements which the world holds out to us, for the sake of the purity and peace of the gospel. 9th. We learn the necessity of forsaking all for the sake of the gospel. Our first duty is to God, our Creator and Saviour; our second to friends, and relations and country, Mt 8:22. When God commands, we must follow him; nor should any consideration of ease, or safety, or imaginary duty, deter us. To us it is of no consequence what men say or think of us. Let the will of God be prayerfully ascertained, and then let it be done, though it carry us through ridicule, racks, and flames. 10th. Jesus can preserve us in the day of danger, Mt 8:23-27. He hushed the storm, and they were safe. His life was also in danger with theirs. Had the ship sunk, without a miracle, he would have perished with them. So in every storm of trial or persecution, in every heaving sea of calamity, he is united to his followers. His interest and theirs is the same. He feels for them; he is touched with their infirmities; and he will sustain them. "Because I live," says he, "ye shall live also." Never, never, then, shall man or devil pluck one of his faithful followers from his hand, Joh 10:27,28. 11th. All that can disturb or injure us is under the control of the Christian's Friend, Mt 8:28-32. The very inhabitants of hell are bound; and beyond his permission they can never injure us. In spite, then, of all the malice of malignant beings, the friends of Jesus are safe. 12th. It is no uncommon thing for men to desire Jesus to depart from them, Mt 8:34. Though he is ready to confer on them important favours, yet they hold his favours to be of far less consequence than some unimportant earthly possession. Sinners never love him, and always wish him away from their dwellings. 13th. It is no uncommon thing for Jesus to take men at their word, and leave them. He gives them over to worldly thoughts and pursuits; he suffers them to sink into crime, and they perish for ever! Alas, how many are there, like the dwellers in Gadara, that ask him to depart; that see him go without a sigh; and that never, never again behold him coming to bless them with salvation! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 1 MATTHEW CHAPTER 9 Verse 1. And he entered into a ship, etc. Jesus acceded to the request of the people of Gadara, recrossed the lake of Gennesareth, and returned to his own city. By his own city is meant Capernaum, (Mr 2:1) the city which was at that time his home, or where he had his dwelling, See Mt 4:13. This same account, with some additional circumstances, is contained in Mr 2:3-12, and Lu 5:18-26. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 2 Verse 2. A man sick of the palsy. See Barnes "Mt 4:24". Lying on a bed. This was probably a mattress, or perhaps a mere blanket spread to lie on, so as to be easily borne. Being light, Jesus might with propriety command him to take it up and walk, Mt 9:6. Mark says, "they uncovered the roof," Mt 2:4 Luke says, "they went upon the housetop, and let him down through the tiling," Mt 5:19 To us it would appear that much injury must have been done to the house where Jesus was, and that they must be much incommoded by the removal of tiles and rafters, etc. An acquaintance, however, with the mode of building in the East removes every difficulty of this nature. Houses, in eastern countries, are commonly square in their form, and of a single story. On approaching them from the street, a single door is seen in the centre, and, usually, directly above it a single latticed window. This destitution of doors and lights from the streets, though it gives their dwellings a sombre appearance, is yet adapted to the habits of retirement and secrecy among the people of the East, where they are desirous of keeping their females from observation. The annexed representation of an Arabian house shows the external appearance of an eastern dwelling, and the upper chamber, or "closet," rising above the main building. See Barnes "Mt 6:6". On entering the only door in front, the first room is a small square room, surrounded with benches, called the porch. In this room the master of the family commonly transacts business, and, on private occasions, receives visits. Passing through the porch, you enter a large square room directly in the centre of the building, called the court. Luke says that the paralytic was let down "into the midst;" not in the midst of the people, but of the building--the middle place of the house. This court is paved commonly with marble; and, if possible, a fountain of water is formed in the centre, to give it beauty, and to diffuse a grateful coolness. This room is surrounded by a gallery, or covered walk on every side. From that covered walk, doors open into the other apartments of the house. This centre room, or court, is commonly uncovered or open above. In wet weather, however, and in times of great heat of the sun, it is covered with an awning or canvass, stretched on cords, and capable of being easily removed or rolled up. This is what Mark means when he says they uncovered the roof. They rolled up or removed this awning. From the court to the roof the ascent is by flights of stairs, either ill the covered walk or gallery, or in the porch. The roof is nearly flat. It is made of earth; or, in houses of the rich, is a firmly constructed flooring, made of coals, chalk, gypsum, and ashes, made hard by repeated blows. On those roofs, spears of grass, wheat, or barley sometimes spring up; but these are soon withered by the sun, Ps 129:6-8. The roof is a favourite place for walking, for repose in the, cool of the day, for conversation, and for devotion. See Barnes "Mt 6:6". On such a roof Rahab concealed the spies, (Jos 2:6) Samuel talked with Saul, (1 Sa 9:25;) David walked at eventide, (2 Sa 11:2) and Peter went up to pray, (Ac 10:9.) The following cut represents the roof of a house, with the battlement, and a person viewing the neighbouring country. This roof was surrounded with a balustrade, or railing, breast high, on the sides; but where a house was contiguous to another, and of the same height, the railing was lower, so as to walk from one roof to another. In cities constructed in this manner, it was possible to walk through a considerable part of the city on the roofs of the houses. A breastwork or riding was of course built in the same manner around the open space in the centre, to prevent them from falling into the court below. This railing, or breastwork, is what Lu 5:19 says they let him down through. They removed it probably so that the couch could be conveniently let down with cords; and standing on the roof over the Saviour, they let the man down directly before him. The perseverance they had manifested was the evidence of their faith or confidence in his power to heal the sick man. The cut on the next page exhibits the ground-plan of an eastern dwelling, and illustrates the account of the cure of the sick man. By looking at this it may be easily seen how the paralytic was presented to Jesus. Suppose the Saviour to be seated in the open court, say at G. The room was thronged. There was but one way of access, through a. It would be easy to ascend the stairs at F, and go round on the gallery till they came over Jesus, and remove a part of the balustrade, or breastwork, and let him down directly before him. Be of good cheer; thy sins be forgiven thee. It may seem remarkable that, since the man came only to be healed, Jesus should have at first declared his sins forgiven. For this the following reasons may be suggested: 1st. The man might have brought on this affection of the palsy by a long course of vicious indulgence. Conscious of guilt, he may have feared that he was so great a sinner that Christ would not regard him. He therefore assured him that his offences were pardoned, and that he might lay aside his fears. 2nd. Jesus might be willing to show his power to forgive sins. Had he stated it without any miracle, the Jews would not have believed it, and even his disciples might have been staggered. In proof of it, he worked a miracle; and no one, therefore, could doubt that he had the power. The miracle was wrought in express attestation of the assertion that he had the power to forgive sins. As God would not work a miracle to confirm a falsehood, or to deceive men, the miracle was a solemn confirmation, on the part of God, that Jesus had the power to forgive sins. 3rd. The Jews regarded disease as the effect of sin, Joh 9:2; Jas 5:14,15. There is a real connexion between sin and suffering, as in the case of gluttony, intemperate drinking, lewdness, debauchery. Jesus might be willing to direct the minds of the spectators to this fact; and by pointing them to a manifest instance of the effect of sin, to lead them to hate and forsake it. Diseases are sometimes the direct judgment of God for sin, 1 Co 5:3-5; 11:30; 2 Sa 24:10-14. This truth, also, Christ might have been desirous of impressing on the people. {o} "Son, be of good cheer" Mr 5:34. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 3 Verse 3. This man blasphemeth. The word blaspheme originally means to speak evil of any one, to injure by words, to blame unjustly. When applied to God, it means to speak of him unjustly, to ascribe to him acts and attributes which he does not possess, or to speak impiously or profanely. It also means to say or do anything by which his name or honour is insulted, or which conveys an impress on unfavourable to God. It means, also, to attempt to do or say a thing which belongs to him alone, or which he only can do. This is its meaning here. Christ was charged with saying a thing in his own name, or attempting to do a thing which properly belonged to God; thus assuming the place of God, and doing him injury, as the scribes supposed, by an invasion of his prerogatives. "None," said they, (see Mark and Luke,) "can forgive sins but God only" In this they reasoned correctly. See Is 43:25; 44:22. None of the prophets had this power; and by saying that he forgave sins, Jesus was understood to affirm that he was Divine; and as he proved this by working a miracle expressly to confirm the claim, it follows that he is Divine, or equal with the Father. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 4 Verse 4. Jesus knowing their thoughts. Mark says, "Jesus perceived in his spirit that they so reasoned". The power of searching the hearts, and knowing the thoughts of men, belongs only to God, 1 Ch 28:9; Ro 8:27; Re 2:23; Jer 17:10. In claiming this, as Jesus did here, and often elsewhere, he gave clear proofs of his omniscience, Joh 2:24,25. {p} "their thoughts said" Ps 139:2; Joh 2:24; Heb 4:12; Re 2:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 5 Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 6 Verse 6. No Barnes text on this verse. {y} "forgive sins" Mic 7:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 8 Verse 8. They glorified God. See Barnes "Mt 5:16". To glorify God, here, means to praise him, or to acknowledge his power. The expression, which had given such power to men, was a part of their praise. It expresses no sentiment of the evangelist about the nature of Christ, but is a record of their feelings and their praise. {r} "glorified" Ac 4:21; Ga 1:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 9 Verse 9. Sitting at the receipt of custom. That is, at the place where custom, or tribute, was received; or, in other words, he was a publican, or tax-gatherer. See Barnes "Mt 5:47". This man was Matthew, the writer of this gospel. The same account is found in Mr 2:14; Lu 5:27,28. Both those evangelists call him Levi. That it was the same man is known by the circumstances in which he was called being the same in all the evangelists, and by all concurring in the statement that our Saviour was present at a feast soon after he called him, and by the fact that Levi is not mentioned in the catalogue of the apostles. The Jews were in the habit of giving several names to the same person. Thus Peter was also called Simon and Cephas. It is worthy of remark, that Luke has mentioned a circumstance favourable to Matthew, which Matthew himself has omitted. Luke says, "he left all." Had Matthew said this, it would have been a commendation of himself, utterly unlike the evangelists. No men were ever farther from praising themselves than they were. {s} "And as Jesus passed" Mr 2:14; Lu 5:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 10 Verse 10. And it came to pass, as Jesus sat at meat in the house. This feast was given to him by Levi, or Matthew, Lu 5:29. This is another circumstance favourable to Matthew, but omitted by him, and recorded by Luke; showing, also, that the apostles were averse to praising themselves. To receive Christ hospitably and kindly was a commendable act, and it strongly evinces Matthew's freedom from ostentation that he has supposed the fact. It thus illustrates the command of the Saviour, as recorded by himself, Mt 6:1-4. At meat. At the table, at supper. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 11 Verse 11. Why eateth and drinketh, etc. To eat and drink with others denotes intimacy and familiarity. The Pharisees, by asking this question, accused him of seeking the society of such men, and of being the companion of the wicked. The inference which they would draw was, that he could not be himself righteous, since he delighted in the company of abandoned men. {t} "and sinners" Mt 11:9; Lu 15:2; Heb 5:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 12 Verse 12. They that be whole, etc. Jesus, in reply, said that the whole needed not a physician. Sick persons only needed his aid. A physician would not commonly be found with those that were in health. His proper place was among the sick. So, says he, "If you Pharisees are such as you think yourselves, already pure and holy, you do not need my aid. It would be of no use to you, and you would not thank me for it. With those persons who fed that they are sinners I may be useful; and there is my proper place." Or, the expression may mean, "I came on purpose to save sinners. My business is with them. There are none righteous; and as a physician is in his proper place with the sick, so am I with guilty and miserable sinners." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 13 Verse 13. But go ye and learn, etc. To reprove them, and to vindicate his own conduct, he appealed to a passage of Scripture with which they ought to have been acquainted: "I will have mercy, and not sacrifice," Ho 6:6. This is not a declaration on the part of God that he was opposed to sacrifices or offerings for sin; for he had appointed and commanded many, and had therefore expressed his approbation of them. It is a Hebrew mode of speaking, and means, I prefer mercy to sacrifice; or, I am more pleased with acts of benevolence and kindness than with a mere external compliance with the duties of religion. Mercy, here, means benevolence or kindness towards others. Sacrifices were offerings made to God on account of sin, or as an expression of thanksgiving. They were commonly bloody offerings, or animals slain, signifying that the sinner offering them deserved to die himself, and pointing to the great sacrifice or offering which Christ was to make for the sins of the world. Sacrifices were the principal part of the worship of the Jews, and hence came to signify external worship in general. This is the meaning of the word here. The sense in which our Saviour applies it is this. You Pharisees are exceedingly tenacious of the external duties of religion; but God has declared that he prefers benevolence or mercy to those external duties. It is proper, therefore, that I should associate with sinners for the purpose of doing them good. I am not come to call the righteous, etc. No human beings are by nature righteous, Ps 14:3; Ro 1:18-32; 3:10-18. The Pharisees, however, pretended to be righteous. Christ might have meant, by this answer, that it was not the design of his coming to call such persons to repentance, knowing that they would spurn his efforts, and that, to a great extent, they would be vain; or, more probably, he meant to affirm that his proper and only business was to call to repentance such men as he was now with. He came to seek and save such, and it was his proper business, therefore, to associate with them. Repentance. See Barnes "Mt 3:2". {u} "I will have" Pr 21:3; Ho 6:6; Mic 6:8; Mt 12:7 {v} "to repentence" Lu 24:47; Ac 5:31; 2 Pe 3:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 14 Verses 14,15. Then came to him the disciples of John, etc. See also Mr 2:18-22; Lu 5:33-39. That is, of John the Baptist. It is probable that they had understood that John was the forerunner of the Messiah; and if such was the case, they could not account for the fact that there was such a difference between them and the disciples of Jesus. The Pharisees fasted often, regularly twice a week, besides the great national days of fasting, Lu 18:12. See Barnes "Mt 6:16-18". This was the established custom of the land, and John did not feel himself authorized to make so great a change as to dispense with it. They were desirous of knowing, therefore, why Jesus had done it. Besides, it is probable that this question was put to him when John was in prison; and his disciples, involved in deep grief on account of it, observed days of fasting. Fasting was the natural expression of sorrow, and they wondered that the followers of Jesus did not join with them in lamenting the captivity of him who was the forerunner and baptizer of their Lord. Christ, in reply to them, used three illustrations, all of them going to establish the same thing, that we should observe a fitness and propriety in things. The first is taken from a marriage. The children of the bride-chamber--that is, the bridemen, or men who had the special care of the bridal chamber, and who were therefore his special friends--do not think of fasting while he is with them. With them it is a time of festivity and rejoicing; and mourning would not be appropriate. When he is removed, or taken away, then their festivity will be ended, and then will be the proper time of sorrow. So, says he, John, your friend and teacher, is in captivity. With you it is a time of deep grief, and it is fit that you should fast. I am with my disciples. It is, with them, a time of joy. It is not fit that they should use the tokens of grief, and fast now. When I am taken away, it will then be proper that they should fast. For an account of the ceremonies of an eastern marriage, See Barnes "Mt 25:1-13". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 15 Verse 15. No Barnes text on this verse. See Barnes on "Mt 9:14" {w} "bridegroom is with" Mt 25:1,10; Joh 3:29; Re 21:2 {x} "then shall they fast Isa 22:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 16 Verse 16. No man putteth a piece of new cloth, etc. A second illustration was drawn from a well know fact, showing also that there was a propriety or fitness of things. None of you, says he, in mending an old garment, would take a piece of entire new cloth. There would be a waste in it. An old piece, or a piece like the garment, would be better. The word here treated new, in the original means rude, undressed, or not fulled or cleansed by the cloth-dresser. In this state, if applied to an old garment, and if wet, it would contract and draw off a part of the garment to which it was attached, and thus make the rent worse than it was. So, says he, my new doctrines do not match with the old rites of the Pharisees. There is a fitness of things. Their doctrines required much fasting. In my system it would be incongruous; and if my new doctrines were to be attached to their old ones, it would only make the matter worse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 17 Verse 17. Neither do men put new wine, etc. The third illustration was taken from wine put into bottles. Bottles, in eastern nations, were made, and are still, of skins of beasts. Generally the skin was taken entire from a sheep or a goat, and, properly prepared, was filled with wine or water. They are still used, because, in crossing deserts of sand, they have no other conveyances but camels, or other beasts of burden. It would be difficult for them to carry glass bottles or kegs on them. They therefore fill two skins, and fasten them together, and lay them across the back of a camel, and thus carry wine or water to a great distance. They were of course of different sizes, as the skins of kids, goats, or oxen might be used. Bruce describes particularly a bottle which he saw in Arabia, made in this manner, of an ox-skin, which would hold sixty gallons, and two of which were a load for a camel. By long usage, however, they of course became tender, and would be easily ruptured. New wine put into them would ferment, and swell and burst them open. New skins or bottles would yield to the fermenting wine, and be strong enough to hold it from bursting. So, says Christ, there is a fitness or propriety of things. It is not fit that my doctrine should be attached to, or connected with, the old and corrupt doctrines of the Pharisees. New things should be put together, and made to match. This account of eastern bottles may illustrate the following passages in the Bible. The Gibeonites took "wine bottles, old, and rent, and bound up," Jos 9:4. "My belly is ready to burst, like new bottles," Job 32:19. "I am become like a bottle in the smoke," Ps 119:83; i.e., like a bottle of skin hung up in a tent filled with smoke. The preceding cut is copied from a fragment of the Antiquities of Herculaneum, and represents a young woman pouring wine from a bottle into a cup. {y} "else" Job 32:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 18 Verses 18-26. The account contained in these verses is also recorded, with some additional circumstances, in Mr 5:22-43; Lu 8:41-56. Verse 18. There came a certain ruler. Mark and Luke say that his name was Jairus, and that he was a ruler of the synagogue; that is, one of the elders to whom was committed the care of the synagogue. See Barnes "Mt 4:23". And worshipped him. That is, fell down before him, or expressed his respect for him by a token of profound regard. See Barnes "Mt 2:2". My daughter is even now dead. Luke says that this was his only daughter, and that she was twelve years of age. Mark and Luke say that she was at the point of death, and that information of her actual death was brought to him by one who was sent by the ruler of the synagogue, while Jesus was going. Matthew combined the two facts, and stated the representation which was made to Jesus, without stopping particularly to exhibit the manner in which it was done. In a summary way he says that the ruler communicated the information. Luke and Mark, dwelling more particularly on the circumstances, state at length the way in which it was done; that is, by himself stating, in a hurry, that she was about to die, or dying, and then in a few moments sending word that she was dead. The Greek word, rendered is even now dead, does not of necessity mean, as our translation would express, that she had actually expired, but only that she was dying or about to die. Compare Ge 48:21. It is likely that a father, in these circumstances, would use a word as nearly expressing actual death as would be consistent with the fact that she was alive. The passage may be expressed thus: "My daughter was so sick that she must be, by this time, dead." Come and lay thy hand upon her. It was customary for the Jewish prophets, in conferring favours, to lay their hand on the person benefited. Jesus had probably done so also, and the ruler had probably witnessed the fact. {z} "While he spake" Mr 5:22; Lu 8:41 {a} "shall live" Joh 9:22,25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 19 Verse 19. No Barnes text on this verse. See Barnes on "Mt 9:18" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 20 Verse 20. And behold a woman, etc. This disease was by the Jews reckoned unclean, (Le 15:25) and she was unwilling to make personal application to Jesus, or even to touch his person. The disease was regarded as incurable. She had expended all her property, and grew worse, Mr 5:26. Touched the hem of his garment. This garment was probably the square garment which was thrown over the shoulders. See Barnes "Mt 5:40". This was surrounded by a border, or fringe; and this fringe, or the loose threads hanging down, is what is meant by the hem. The Jews were commanded to wear this ill order to distinguish them from other nations. See Nu 15:38,39; De 22:12. Mark says that the woman, fearing and trembling, came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him. Be of good comfort. Jesus silenced her fears, commended her faith, and sent her away in peace. He used an endearing appellation, calling her daughter, a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus, had been the means of her restoration. It was the power of Jesus that cured her; but that power would not have been exerted but in connexion with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power, that saves. {b} "And, behold" Mr 5:25; Lu 8:43 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 21 Verse 21. No Barnes text on this verse. {c} "his garment" Ac 19:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 22 Verse 22. Mark says that the woman, fearing and trembling, came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him. Be of good comfort. Jesus silenced her fears, commended her faith, and sent her away in peace. He used an endearing appellation, calling her daughter, a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus had been the means of her restoration. It was the power of Jesus that cured her; but that power would not have been exerted but in connexion with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power that saves. {d} "thy faith" Lu 7:50; 17:19; 18:42; Ac 14:9 {e} "that hour" Joh 4:53 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 23 Verse 23. And when Jesus came in, etc. Jesus admitted only three of his disciples, Peter, James, and John the brother of James, and the father and mother of the damsel, to go in with him where the corpse lay, Mr 5:37-40. It was important that there should be witnesses of the miracle, and he chose a sufficient number. Five witnesses were enough to establish the fact. The witnesses were impartial. The fact that she was dead was established beyond a doubt. Of this the mourners, the parents, the messengers, the people were satisfied. If she was presented to the people alive, the proof of the miracle was complete. The presence of more than the five witnesses would have made the scene tumultuous, and have been less satisfactory evidence of the fact of the restoration of the child. Five sober witnesses are always better than the confused voices of a rabble. These were the same disciples that were with him in the mount of transfiguration and garden of Gethsemane, Mr 9:2; 14:33; 2 Pe 1:17,18. He saw the minstrels and the people making a noise. Minstrels are persons who play on instruments of music. The people of the East used to bewail the dead by cutting the flesh, tearing the hair, and crying bitterly. See Jer 9:17; 16:6,7; Eze 24:17. The expressions of grief at the death of a friend, in eastern countries, are extreme. As soon as a person dies, all the females in the family set up a loud and doleful cry. They continue it as long as they can without taking breath, and the shriek of wailing dies away in a low sob. Nor do the relatives satisfy themselves with these expressions of violent grief: they hire persons of both sexes, whose employment it is to mourn for the dead in the like frantic manner. See Am 5:16; Jer 9:20. They sing the virtues of the deceased, recount his acts, dwell on his beauty, strength, or learning; on the comforts of his family and home, and in doleful strains ask him why he left his family and friends. To all this they add soft and melancholy music. They employ minstrels to aid their grief, and increase the expression of their sorrow. This violent grief continues, commonly, eight days. In the case of a king, or other very distinguished personage, it is prolonged through an entire month. This grief does not cease at the house; it is exhibited in the procession to the grave; and the air is rent with the wailings of real and of hired mourners. The Jews were forbidden to tear their hair and cut their flesh. See Le 19:28; De 14:1. They showed their grief by howling, by music, by concealing the chin with their garment, by rending the outer garment, by refusing to wash or anoint themselves, or to converse with people, by scattering ashes or dust in the air, or by lying down in them, Job 1:20; 2:12; 2 Sa 1:2-4; 14:2; 15:30; Mr 14:63. The expressions of grief, therefore, mentioned on this occasion, though excessive and foolish, were yet strictly in accordance with eastern customs. {f} "And when" Mr 5:36; Lu 8:51 {g} "the minstrels" 2 Ch 35:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 24 Verse 24. The maid is not dead, but sleepeth. It cannot be supposed that our Lord means literally to say that the child was not dead. Every possible evidence of her death had been given, and he acted on that himself, and conveyed to the people the idea that he raised her from the dead. He meant to speak in opposition to their opinions. It is not unlikely that Jarius and the people favoured the opinions of the Sadducees; and that they understood by her being dead that she had ceased to be, and that she would never be raised up again. In opposition to this he used the expression she sleepeth; affirming mildly both that the body was dead, and implying that her spirit still lived, and that she would be raised up again. A similar mode of speaking is seen in Joh 11:11: "Our friend Lazarus sleepeth." The sacred writers, who hold the doctrine of the resurrection, often spoke of the dead as sleeping, 2 Pe 3:4; Ac 7:60; 1 Co 15:6,18 1 Th 4:13-15. The meaning of this passage then is--the maid has not ceased to exist; but though her body is dead, yet her spirit lives, and she sleeps in the hope of the resurrection. Laughed him to scorn. Derided him, ridiculed him. {h} "is not dead" Ac 20:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 25 Verse 25. He went in. With the father and mother, and three disciples, Mr 5:37-40. The maid arose. She returned to life. There could be no deception here. Parents could not be imposed on in such a case. Nor could such a multitude be deceived. The power of Jesus was undoubtedly shown to be sufficient to raise the dead. If he can restore the body to life, he can also the soul. A word from him can restore the soul to immortal life, so that it shall never see death. {i} "were put forth" 2 Ki 4:33 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 26 Verse 26. No Barnes text on this verse. {1} "fame" or, "his fame" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 27 Ver 27. Son of David. By the Son of David the Jews meant the Messiah. He was the Son or descendant of David by way of eminence, Is 9:7; Lu 1:32; Mt 1:1; Re 22:16. {k} "Son of David" Mt 15:22; 20:30,31 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 28 Verse 28. And when he was come into the house. He went into a house probably to avoid the tumult and publicity of the street. He sought privacy, and was unwilling to make any commotion. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 29 Verse 29. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 30 Verse 30. No Barnes text on this verse. {l} "know it" Isa 42:2; 52:13; Mt 12:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 31 Verse 31. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 32 Verse 32. No Barnes text on this verse. {m} "dumb man" Mt 12:22; Lu 11:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 33 Verse 33. No Barnes text on this verse. {m} "dumb spake" Isa 35:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 34 Verse 34. Prince of the devils. That is, Beel-Zebub. See Barnes "Mt 12:24". {o} "He casteth" Mt 12:24; Mr 3:22; Lu 11:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 35 Verse 35. The Gospel of the kingdom. That is, the good news of the reign of God, or the good news of the advent and reign of the Messiah, Mt 3:2. {p} "And Jesus" Mt 4:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 36 Verse 36. Because they fainted. The word used here refers to the weariness and fatigue which results from labour and being burdened. He saw the people burdened with the rites of religion and the doctrines of the Pharisees; sinking down under their ignorance and traditions, and neglected by those who ought to have been enlightened teachers, scattered and driven out without care and attention. With great beauty, he compares them to sheep wandering without a shepherd. Judea was a land of flocks and herds. The faithful shepherd, by day and night, was with his flock, He defended it, led it to green pastures, and beside the still waters. Without his care they would stray away. They were in danger of wild beasts. They panted in the summer sun, and knew not where was the cooling shade and stream. So, said he, is it with this people. No wonder that the compassionate Redeemer Was moved with pity! {1} "they fainted" or, "were tired and laid down" {q} "having no shepherd" Nu 27:17; 1 Ki 22:17; Eze 34:5; Zec 10:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 37 Verse 37. The harvest truly is plenteous, etc. Another beautiful image. A waving field of golden grain invites many reapers, and demands haste. By the harvest here, he meant that the multitude of people that flocked to his ministry was great. The people expected the Messiah. They were prepared to receive the gospel. But the labourers were few. Few were engaged in instructing the multitude. He directed them, therefore, to pray to the Lord of the harvest to send forth reapers. God is the Proprietor of the great harvest of the world, and he only can send men to gather it in. {r} "harvest" Lu 10:2; Joh 4:35 REMARKS ON MATTHEW CHAPTER NINE 1. We are presented with an instance of proper perseverance in coming to Christ, Mt 9:1,2. Nothing was suffered to prevent the purpose of presenting the helpless paralytic to the Saviour. So the poor helpless sinner should come. No obstacle should prevent him. He should lay himself at his feet, and feel that Jesus holds over him the power of life and death, and that no other being can save. 2. Jesus has the power to forgive sins, Mt 9:6. He claimed it, and worked a miracle to prove it. If he had it then, he has it still. To him, then, the lost sinner may come, with the assurance that as he freely then exerted that power, so he is ever the same, and will do it now. 3. Jesus Christ is Divine. Nothing could prove it more dearly than the power to pardon rebels. God only can pronounce what shall be done with transgressors of his law, Is 43:25. He that claims this right must be either an impostor or God. But no impostor ever yet worked a miracle. Jesus was therefore Divine. He can save to the uttermost all that come to God through him. 4. We see here the proper rule to be observed in mingling with the wicked, Mt 9:10-13. It should not be of choice, or for pleasure. We should not enter into their follies or vices. We should not seek enjoyment in their society. We should mingle with them simply to transact necessary business, and to do them good, and no further, Ps 1:1. 5. In the case of the ruler and the woman that was diseased, we have a strong instance of the nature of faith. They came not doubting his power--fully assured that he was able to heal. So all genuine believers come to him. They doubt not his power or willingness to save them. Poor, and lost, and ruined by sin, and in danger of eternal death, they come. His heart is open. He puts forth his power, and the soul is healed, and the sin and danger gone. 6. The young must die, and may die in early life, Mt 9:18. Very short graves are in every burying-ground. Thousands and millions, not more than twelve years of age, have died. Thousands and millions, not more than twelve years of age, are yet to die. Many of these may be taken from Sunday-schools. Their class, their teacher, their parents, sisters, and brothers, must be left, and the child be carried to the grave. Many children of that age, that have been in Sunday-schools, have died happy. They loved the Saviour, and they were ready to go. Jesus was near to them when they died, and they are now in heaven. Of every child we may ask, Are you ready also to go when God shah call you? Do you love the Lord Jesus so as to be willing to leave all your friends here, and go to him? 7. Jesus can raise up the dead, and he will raise up all that love him, Mt 9:25. Many little children will be raised up to meet him in the last great day. He shall come in the clouds. The angel shall sound a trumpet, and all the dead shall hear. All shall be raised up and go to meet him. All that loved him here will go to heaven. All that were wicked, and did not love him here, will go to everlasting suffering. 8. We see the duty of praying for the conversion of the world, Mt 9:37,38. The harvest is as plenteous as it was in the time of Christ. More than six hundred millions are still without the gospel; and there are not yet many labourers to go into the harvest. The world is full of wickedness, and God only can qualify those who shall go and preach the gospel to the dark nations of the earth. Without ceasing, we ought to entreat of God to pity the nations, and to send faithful men, who shall tell them of a dying Saviour. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 9 - Verse 38 Verse 38. No Barnes text on this verse. {s} "send forth laborers" Ps 48:11 For a Summary of Matthew Chapter Nine, See Barnes "Mt 9:37". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 1 MATTHEW CHAPTER 10 Verse 1. And when he had called unto him his twelve disciples, etc. This account of sending the apostles forth is recorded also in Mr 6:7-11; Lu 9:1-6. Mark says that he sent them out two and two. This was a kind arrangement, that each one might have a companion; and that they might visit more places, and accomplish more labour, than if they were all together. These twelve were the original number of apostles. The word apostle means one that is sent, and was given to them because they were sent forth to preach the gospel. They were ambassadors of Christ. To this number Matthias was afterwards added, to supply the place of Judas, Ac 1:26. And Paul was specially called to be an apostle to the Gentiles, Ro 1:1; 1 Co 15:8,9; Ga 1:1. So that there were in all fourteen apostles. In selecting twelve at first, it is probable that he was somewhat guided by the number of the tribes of Israel. Twelve was, with them, a well-known number, and it was natural that he should select one for every tribe. Their office was clearly made known. They were to heal the sick, raise the dead, preach the gospel, etc. They were to be with him, receive his instructions, learn the nature of his religion, be witnesses of his resurrection, and bear his gospel then around the globe. The number twelve was the best for these purposes that could be selected. It was sufficiently large to answer the purpose of testimony; and it was so small as not to be disorderly, or easily divided into parties or factions. They were not learned men, and could not be supposed to spread their religion by art or talents. They were not men of wealth, and could not bribe men to follow them. They were not men of rank and office, and could not compel men to believe. They were just such men as are always found the best witnesses in courts of justice--plain men, of good sense, of fair character, of great honesty, and with favourable opportunities of ascertaining the facts to which they bore witness. Such men everybody believes, and especially when they are willing to lay down their lives to prove their sincerity. It was important that ho should choose them early in his ministry, that they might be fully acquainted with him; might treasure up his instructions, and observe his manner of life and his person, that by having been long acquainted with him they might be able to testify to his identity, and be competent witnesses of his resurrection. No witnesses were ever so well qualified to give testimony as they; and none ever gave so much evidence of their sincerity as they did. See Ac 1:21,22. {1} "against" or, "over" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 2 Verse 2. The account which follows is more fully given in Mr 3:13-18; Lu 6:12-19. Both of those evangelists have recorded the circumstances of their appointment. They agree in saying it was done on a mountain; and, according to Luke, it was done before the sermon on the mount was delivered, perhaps on the same mountain, near Capernaum. Luke adds, that the night previous had been spent in prayer to God. See Barnes "Lu 6:12". Simon, who is called Peter. Peter means a rock. He was also called Cephas, Joh 1:42; 1 Co 1:12; 3:22; 15:5; Ga 2:9. This was a Syro-Chaldaic word, signifying the same as Peter. This name was given probably in reference to the resoluteness and firmness which he was to exhibit in preaching the gospel. Before the Saviour's death he was rash, impetuous, and unstable. Afterwards, as all history affirms, he was firm, zealous, steadfast, and immovable. He was crucified at Rome with his head downwards, thinking it too great an honour to die as his Master did. See Barnes "Joh 21:18". James the son of Zebadee, and John his brother. This James was slain by Herod in a persecution, . The other James, the son of Alpheus, was stationed at Jerusalem, and was the author of the epistle that bears his name. See Ga 1:19; 2:9; Ac 15:13. A James is mentioned, (Ga 1:19) as the Lord's brother. It has not been easy to ascertain why he was thus called. He is here called the son of Alpheus, that is, of Cleophas, Joh 19:25. Alpheus and Cleophas were but different ways of writing and pronouncing the same name. This Mary, called the mother of James and Joses, is called the wife of Cleophas, Joh 19:25. {u} "names" Lu 6:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 3 Verse 3. Lebbaeus, whose surname was Thaddeus. These two words have the same signification in Hebrew. Luke calls him Judas, by a slight change from the name Thaddaeus. Such changes are common in all writings. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 4 Verse 4. Simon the Canaanite. Luke calls him Simon Zelotes, the zealous. It is probable that he was one of a small sect of the Jews called Zealots, on account of peculiar zeal in religion. His native place was probably Cana. Afterwards he might with propriety be called by either title. Judas Iscariot. It is probable this name was given to him to designate his native place. Carioth was a small town in the tribe of Judah. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 5 Verse 5. Into the way of the Gentiles. That is, among the Gentiles, or nowhere but among the Jews. The full time for preaching the gospel to the Gentiles was not come. It was proper that it should be first preached to the Jews, the ancient covenant people of God, and the people among whom the Messiah was born. He afterwards gave them a charge to go into all the world, Mt 28:19. And into any city of the Samaritans enter ye not, The Samaritans occupied the country formerly belonging to the tribe of Ephraim and the half-tribe of Manasseh. This region was situated between Jerusalem and Galilee; so that in passing from the one to the other, it was a direct course to pass through Samaria. The capital of the country was Samaria, formerly a large and splendid city; It was situated about fifteen miles to the north-west of the city of Shechem or Sychar, See Barnes "Joh 4:6, and about forty miles to the north of Jerusalem. For a description of this city, See Barnes "Is 28:1". Sychar or Shechem was also a city in the limits of Samaria. This people was formerly composed of a few of the ten tribes, and a mixture of foreigners. When the ten tribes were carried away into captivity to Babylon, the king of Assyria sent people from Cuthah, Ava, Hamath, and Sepharvaim, to inhabit their country, 2 Ki 17:24; Ezr 4:2-11. These people at first worshipped the idols of their own nations. But being troubled with lions, which had increased greatly while the country remained uninhabited, they supposed it was because they had not honoured the God of the country. A Jewish priest was therefore sent to them from Babylon, to instruct them in the Jewish religion. They were instructed partially from the books of Moses; but still retained many of their old rites and idolatrous customs, and embraced a religion made up of Judaism and idolatry, 2 Ki 17:26-28. The grounds of difference between the two nations were the following :-- (1.) The Jews, after their return from Babylon, set about rebuilding their temple. The Samaritans offered to aid them. The Jews, however, perceiving that it was not from a love of true religion, but that they might obtain a part of the favors granted to the Jews by Cyrus, rejected their offer. The consequence was, that a state of long and bitter animosity arose between them and the Jews. (2.) While Nehemiah was engaged in building the walls of Jerusalem, the Samaritans used every art to thwart him in his undertaking, Ne 6:1-14. (3.) The Samaritans at length obtained leave of the Persian monarch to build a temple for themselves. This was erected on Mount Gerizim, and they strenuously contended that that was the place designated by Moses as the place where the nation should worship. Sanballat, the leader of the Samaritans, constituted his son-in-law, Manasses, high priest. The religion of the Samaritans thus became perpetuated, and an irreconcilable hatred arose between them and the Jews. See Barnes "Joh 4:20". (4.) Afterwards Samaria became a place of resort for all the outlaws of Judea. They received willingly all the Jewish criminals, and refugees from justice. The violators of the Jewish laws, and those who had been excommunicated, betook themselves for safety to Samaria, and greatly increased their numbers and the hatred which subsisted between the two nations. (5.) The Samaritans received only the five books of Moses, and rejected the writings of the prophets, and all the Jewish traditions. From these causes arose an irreconcilable difference between them, so that the Jews regarded them as the worst of the human race, (Joh 8:48) and had no dealings with them, Joh 4:9. Our Saviour, however, preached the gospel to them afterwards, (Joh 4:6-26) and the apostles imitated his example, Ac 8:25. The gospel was, however, first preached to the Jews. {v} "Samaritans" 2 Ki 17:24; Joh 4:5,9,20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 6 Verse 6. But go rather to the lost sheep, etc. That is, to the Jews. He regarded them as wandering and lost, like sheep straying without a shepherd. They had been the chosen people of God; they had long looked for the Messiah; and it was proper that the gospel should be first offered to them. {w} "go rather" Ac 13:46 {x} "lost sheep" Ps 119:176; Is 53:6; Jer 1:6,17; Eze 34:5,6,8 1 Pe 2:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 7 Verse 7. The kingdom of heaven is at hand. Or, more literally, the reign of heaven, or of God, draws near. See Barnes "Mt 3:2". {y} "saying" Mt 3:2; 4:17; Lu 9:2; 10:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 8 Verse 8. Freely ye have received, freely give. That is they were not to sell their favours of healing, preaching, etc. They were not to make a money-making business of it, to bargain specially to heal for so much, and to cast out devils for so much. This, however, neither then nor afterwards precluded them from receiving a competent support. See Lu 10:7; 1 Co 9:8-14; 1 Ti 5:18. {z} "cast out devils" Ac 8:18,20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 9 Verses 9-15. See also Mr 6:8-11; Lu 9:3-5. In both these places the substance of this account is given, though not so particularly as in Matthew. The general subject is, the instructions given to the apostles. Verse 9. Nor brass. This prohibition of gold, silver, and brass, was designed to prevent their preparing money for their journey. Pieces of money of small value were made of brass. In your purses. Literally, in your girdles. See Barnes "Mt 5:38-41". A girdle or sash was an indispensable part of the dress. This girdle was made hollow, and answered the purpose of a purse. It was convenient, easily borne, and safe. {1} "Provide" or, "get" {a} "neither gold" Lu 22:35; 1 Co 9:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 10 Verse 10. Neither scrip. That is, knapsack. It was made of skin or coarse cloth, to carry provisions in. It was commonly hung around the neck. As they were to be provided for on their way, it was unnecessary to provide a store of provisions. Neither two coats. See Barnes "Mt 5:40". Neither shoes. The original is the word commonly rendered sandals. See Barnes "Mt 3:11". Mark says, in recording this discourse, "but be shod with sandals." Between this and Matthew there is an apparent contradiction; but there is really no difference. According to Matthew, Jesus does not forbid their wearing the sandals, which they probably had on, but only forbids their supplying themselves with more, or with superfluous ones. Instead of making provision for their feet when their present shoes were worn out, they were to trust to Providence to be supplied, and go as they were. And the meaning of the two evangelists may be thus expressed: "Do not procure anything more for your journey than you have on. Go as you are, shod with sandals, without making any preparation." Nor yet staves. In the margin, in all the ancient versions, and in the common Greek text, it is in the singular number, nor yet A STAFF. But Mark says that they might have a staff: "Jesus commanded them that they should take nothing for their journey, save a staff only. To many this would appear to be a contradiction. Yet the spirit of the instruction, the main thing that the writer aims at, is the same. That was, that they were to go just as they were, to trust to Providence, and not to spend any time in making preparation for their journey. Some of them, probably, when he addressed them had staves, and some had not. To those who had he did not say that they should throw them away, as the instructions he was giving might seem to require, but suffered them to take them, (Mark.) To those who had not, he said they should not spend time in procuring them, (Matthew,) but all go just as they were. The workman is worthy of his meat. This implies that they were to expect proper supply for their wants from those who were benefited. They were not to make bargain and sale of the power of working miracles, but they were to expect competent support from preaching the gospel; and that not merely as a gift, but because they were worthy of it, and had a right to it. {2} "staves" "staff" {b} "for the workman" Lu 10:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 11 Verse 11. Who in it is worthy. That is, who fix it sustains a fair character will be able and disposed to show you hospitality, and will treat you kindly. This shows that they were not suddenly and needlessly to throw themselves in the way of insult or want. And there abide. There remain; as Luke adds, "Go not from house to house." They were to content themselves with one house; not to wander about in the manner of vagrants and mendicants; not to appear to be men of idleness, and fond of change; not to seem dissatisfied with the hospitality of the people; but to show that they had regular, important business; to show that they valued their time, were disposed to give themselves to labour, prayer, and meditation; and to be intent only on the business for which he had sent them. If ministers of the gospel are useful, it will be by not spending their time in idle chitchat, and wandering about as if they had nothing to do; but in an honest and laborious improvement of every moment in study, prayer, preaching, and religious visiting their people. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 12 Verse 12. And when ye come into an house, salute it. The word house, here, evidently means family, as it does in the following verse. See also Mt 12:25; Joh 4:53, "And himself believed and his whole house." The apostles were directed to salute the family, to show them the customary tokens of respect, and to treat them with civility. Religion never requires or permits its friends to outrage the common rules of social intercourse. It demands of them to exhibit to all the customary and proper tokens of respect, according to their age and station, 1 Pe 2:12-25; 3:8-11; Php 4:8. For the mode of salutation, See Barnes "Lu 10:4, See Barnes "Lu 10:5". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 13 Verse 13. If the house be worthy. That is, if the family be worthy, or be willing to receive you as my disciples. Let your peace come upon it. That is, let the peace or happiness which you seek, or for which you pray, in saluting it, Lu 10:5 come upon it; or seek their peace and happiness by prayer, instruction, by remaining with them, and imparting to them the blessings of the gospel. But if it be not worthy, etc. If the family be unwilling to receive you; if they show themselves unfriendly to you and your message, let your peace return to you. This is a Hebrew mode of saying that your peace should not come upon it, Ps 35:13. It is a mode of speaking derived from bestowing a gift. If people were willing to receive it, they derived the benefit from it; if not, then of course the present came back, or remained in the hand of the giver. So Christ figuratively speaks of the peace which their labour would confer. If received kindly and hospitably by the people, they would confer on them most valuable blessings. If rejected and persecuted, the blessings which they sought for others would come upon themselves. They would reap the benefit of being cast out and persecuted for their Master's sake, Mt 5:10. {c} "return to you" Ps 35:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 14 Verse 14. Shake off the dust of your feet. The Jews taught uniformly that the dust of the Gentiles was impure, and was to be shaken off. To shake off the dust from the feet, therefore, was a significant act, denoting that they regarded them as impure, profane, and heathenish, and unworthy of their instruction, and that they declined all further connexion with them. It is recorded that this was actually done by some of the apostles. See Ac 13:51; 18:6. {d} "shake off the dust" Ne 5:13; Ac 13:51; 18:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 15 Verse 15. It shall be more tolerable for Sodom, etc. The cities here mentioned, together with Admah and Zeboim, were destroyed by fire and brimstone, or by a volcanic eruption, on account of their great wickedness. They occupied the place afterwards covered by the Dead Sea, bounding Palestine on the south-east, Ge 19:24,25. Christ said that their punishment will be more tolerable--that is, more easily borne--than that of the people who reject his gospel, The reason is, that they were not favoured with so much light and instruction. See Mt 11:23,24; Lu 12:47,48. Sodom and Gomorrah are often referred to as signal instances of Divine vengeance, and as sure proofs that the wicked shall not go unpunished. 2 Pe 2:6; Jude 1:7 {e} "shall be more tolerable" Mt 11:22,24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 16 Verse 16. As sheep in the midst of wolves. That is, I send you, inoffensive and harmless, into a cold, unfriendly, and cruel world. Your innocence will not be a protection. Be wise as serpents, etc. Serpents have always been an emblem of wisdom and cunning, Ge 3:1. The Egyptians used the serpent in their hieroglyphics as a symbol of wisdom. Probably the thing in which Christ directed his followers here to imitate the serpent was in its caution in avoiding danger. No animal equals them in the rapidity and skill which they evince in escaping danger. So said Christ to his disciples, You need caution and wisdom, in the midst of a world that will seek your lives. He directs them also to be harmless, not to provoke danger, not to do injury, and thus make their fellow-men justly enraged against them. Doves are, and always have been, a striking emblem of innocence. Most men would foolishly destroy a serpent, be it ever so harmless; yet few are so hard-hearted as to kill a dove. {f} "wise as serpents" Ro 16:19; Eph 5:15 {1} "harmless" or, "simple" {g} "as doves" Php 2:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 17 Verse 17. But beware of men. That is, be on your guard against men who are like wolves, Mt 10:16. Do not run unnecessarily into danger. Use suitable prudence and caution, and do not unnecessarily endanger your lives. Councils. The word here used commonly signifies the great council of the nation, the Sanhedrim. See Barnes "Mt 5:22". Here it seems to refer to any judicial tribunal, of which there were some in every village. They will scourge you in their synagogues. Scourging, or whipping, is often mentioned in the New Testament as a part of punishment. The law of Moses directed that the number of stripes should not exceed forty, but might be any number less, at the discretion of the judge, De 25:2,3. The person who was sentenced to scourging was formerly laid upon the ground, and the blows inflicted on his back in the presence of the judge. Afterwards, the criminal was tied to a low post, Scourging is still practised in the East; but the blows are commonly inflicted on the soles of the feet. It is called the bastinddo. The instrument formerly used was a rod. Afterwards they employed thongs or lashes attached to the rod. To make the blows severe and more painful, they sometimes fastened sharp points of iron, or pieces of lead, in the thongs. These were called scorpions, 1 Ki 12:11. The law was express that the number of stripes should not exceed forty. The Jews, to secure the greater accuracy in counting, used a scourge with three lashes, which inflicted three stripes at once. With this the criminal was struck thirteen times, making the number of blows thirty-nine. Paul was five times scourged in this way. See 2 Co 11:24. The Romans did not feel themselves bound by the law of the Jews in regard to the number of stripes, but inflicted them at pleasure. Thus our Saviour was scourged till he was so weak as not to be able to bear his cross. This was often done in the synagogue. See Mt 23:34; Ac 22:19; 26:11. {h} "beware of men" Php 3:2 {i} "they will deliver you up" Mt 24:9; Mr 13:9 {k} "scourge you" Ac 5:40; 2 Co 11:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 18 Verse 18. And ye shall be brought, etc. This prediction was completely and abundantly fulfilled, Ac 5:26; 12:1-4; 23:33; 16:1,28,30. Peter is said to have been brought before Nero, John before Domitian, Roman emperors; and others before Parthian, Scythian, and Indian kings. They were to stand there to bear a testimony against them; or, as it might be rendered, to them. That is, they were to be witnesses to them of the great facts and doctrines of the Christian religion; and if they rejected Christianity they would be witnesses against them in the day of judgment. The fulfillment of this prophecy is a signal evidence that Christ possessed a knowledge of the future, few things were more improbable when this was uttered than that the fishermen of Galilee would stand before the illustrious and mighty monarchs of the East and the West. {l} "And ye shall" Ac 24:1-25:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 19 Verses 19,20. Take no thought. That is, be not anxious, or unduly solicitous. See Barnes "Mt 6:26". God would inspire them. This was a full promise that they should be inspired, and was a most seasonable consolation. Poor, and ignorant, and obscure fishermen would naturally be solicitous what they should say before the great men of the earth. Eastern people regarded kings as raised far above common mortals: as approaching to divinity. How consoling, then, the assurance that God would aid them, and speak within them! {m} "But when" Mr 13:11; Lu 12:11; 21:14,15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 20 Verse 20. No Barnes text on this verse. See Barnes on "Mt 10:19" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 21 Verse 21. And the brother shall deliver up the brother, etc. Were there no evidence that this had been done, it could scarcely be credible. The ties which bind brothers and sisters, and parents and children together are so strong, that it could scarcely be believed that division of sentiment on religious subjects would cause them to forget these tender relations. Yet history assures us that this has been done. If this be so, then how inexpressibly awful must be the malignity of the human heart by nature against religion! Nothing else but this dreadful opposition to God, and his gospel, ever has induced, or ever can induce men to violate the most tender relations, and consign the best friends to torture, racks, and flames. It adds to the horrors of this, that those who were put to death in persecution were tormented in the most awful modes that human ingenuity could devise. They were crucified; were thrown into boiling oil; were burnt at the stake; were roasted slowly over coals; were compelled to drink melted lead; were torn in pieces by beasts of prey; were covered with pitch, and burned, to give light in the gardens of Nero. Yet dreadful as this prediction was, it was fulfilled; and incredible as it seems, parents and children, and husbands and wives, were found wicked enough to deliver up each other to these cruel modes of death on account of their attachment to the gospel. Such is the opposition of the heart of man to the gospel! That hostility which will overcome the strong ties of natural affection, and which will be satisfied with nothing else to show its power, can be no slight opposition to to the gospel of God. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 22 Verse 22. Ye shall be hated of all men. That is, of all kinds of men. The human heart would be opposed to them, because it is opposed to Christ. But he that endureth to the end, etc. That is, to the end of life, be it longer or shorter. He that bears all these unspeakable sufferings, and who does not shrink and apostatize, will give decisive evidence of attachment to me, and shall enter into heaven. See Re 3:21,22. {n} "but he that" Da 12:12,13; Re 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 23 Verse 23. When they persecute, etc. They were not permitted to throw away their lives. Where they could preserve them, without denying their Lord, they were to do it. Yet all the commands of Christ, as well as their conduct, show that they were rather to lay down their lives than deny their Saviour. We are to preserve our lives by all proper means; but rather die than save ourselves by doing anything wrong. Ye shall not have gone over the cities of Israel, etc. That is, in fleeing from persecutors, from one city to another, you shall not have gone to every city in Judea, till the destruction of Jerusalem, and the end of the Jewish economy. See Barnes "Mt 24:28-30". By the coming of the Son of man, that is, of Christ, is probably meant the destruction of Jerusalem, which happened about thirty years after this was spoken. The words axe often used in this sense. See Mt 24:30; Mr 13:26; Lu 21:27-32. {o} "flee ye into another" Ac 8:1 {1} "Ye shall not" or "end" or "finish" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 24 Verses 24,25. The disciple is not above his Master, etc. That is, you must expect the same treatment which I have received. They have called me, your Master and Teacher, Beelzebub, the prince of the devils, Mt 12:24; Lu 11:15; Joh 8:48) and you must expect that they will call all of the family by the same name. Beelzebub, or Beelzebul, was a god of the Eckronites. See 2 Ki 1:2. The word literally means the god of flies, so called because this idol was supposed to protect them from the numerous swarms of flies with which that country is supposed to have abounded. The word also signified, among the Jews, the god of filth, and was esteemed as the most low and offensive of all the idol gods. Hence the name was given to the leader, or prince, of all the devils, Lu 11:15; Mr 3:22. By giving the name to Christ, they poured upon him the greatest possible abuse and contempt. {p} "The disciple is not" Lu 6:40; Joh 13:16; 15:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 25 Verse 25. No Barnes text on this verse. See Barnes on "Mt 10:24" {q} "if they have called the master" Joh 8:48 {2} "Beel-Zebub" or "Beelzebul" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 26 Verse 26. Fear them not, etc. He encouraged them by the assurance that God would protect them, and that their truth and innocence should yet be vindicated. It is probable that the declaration, "There is nothing covered," etc., was a proverb among the Jews. By it our Saviour meant, that their innocence, their principles, and their integrity, though then the world might not acknowledge them, in due time would be revealed; or God would vindicate them, and the universe would do them justice. They were, then, to be willing to be unknown, despised, persecuted, for a time, with the assurance that their true characters should yet be understood, and their sufferings appreciated. {r} "for there is nothing" Mr 4:22; Lu 12:2,3; 1 Co 4:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 27 Verse 27. What I tell you in darkness, etc. That is, in secret, in private, in confidence. The private instructions which I give you while with me, do you proclaim publicly, on the house top. The house top, the flat roof, was a public conspicuous place. See 2 Sa 16:22. See Barnes "Mt 9:2". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 28 Verse 28. Them which kill the body. That is, men, who have no power to injure the soul, the immortal part. The body is a small matter, in comparison with the soul. Temporal death is a slight thing, compared with eternal death, he directs them, therefore, not to be alarmed at the prospect of temporal death; but to fear God, who can destroy both soul and body for ever. This passage proves that the bodies of the wicked will be raised up to be punished for ever. In hell. See Barnes "Mt 5:22". {s} "And fear not" Is 8:12,13; 51:7,12; 1 Pe 3:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 29 Verses 29-31. Are not two sparrows, etc. He encourages them not to fear by two striking considerations: first, that God took care of sparrows, the smallest and least valuable birds; and, secondly, by the fact, that God numbered even the very hairs of the head. The argument is, if he takes care of birds of the least value; if he regards so small a thing as the hair of the head, and numbers it, he will certainly protect and provide for you. You need not, therefore, fear what man can do to you. Sparrows. Birds of very small kind and value, with a black throat, and brown temples. They were used for food among the Jews; and were an image of sorrow, solitude, and wretchedness. Ps 102:7. "I am as a sparrow alone upon the house top." Farthing. See Barnes "Mt 5:26". Without your Father. That is, God your Father guides and directs its fall. It falls only with his permission, and where he chooses. {1} "farthing" "halfpenny farthing, a 10th part of the Roman penny" Mt 18:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 30 Verse 30. The hairs--are all numbered. That is, each one has exercised the care and attention of God. He has fixed the number; and though of small importance, yet he does not think it beneath him to determine how few, or how many, they shall be. He will, therefore, take care of you. {t} "But the very hairs" Ac 27:34 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 31 Verse 31. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 32 Verses 32,33. Whosoever therefore shall confess me, etc. The same word, in the original, is translated confess and profess, 1 Ti 6:12,13; 2 Jn 1:7; Ro 10:10. It means, to acknowledge the Lord Jesus Christ, and our dependence on him for salvation, and our attachment to him, in every proper manner. This profession may be made, in uniting with a church; at the communion; in conversation; and in conduct. The Scriptures mean, by a profession of religion, an exhibition of it in every circumstance of the life, and before all men. It is not merely in one act that we must do it, but in every act. We must be ashamed neither of the person, the character, the doctrines, nor the requirements of Christ. If we are; if we deny him in these things before men, or are unwilling to express our attachment to him in every way possible, then it is right that he should disown all connexion with us, or deny us, before God. And he will do it. {u} "him will I confess" Re 3:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 33 Verse 33. No Barnes text on this verse. See Barnes on "Mt 10:32" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 34 Verses 34-36. Think not that I am come, etc. This is taken from Mic 7:6. Christ did not here mean to say that the object of his coming was to produce discord and contention, for he was the Prince of peace, Is 9:6; 11:6; Lu 2:14; but he means to say that such would be one of the effects of his coming. One part of a family that was opposed to him, would set themselves against those who believed in him. The wickedness of men, and not the religion of the gospel, is the cause of this hostility. It is unnecessary to say that no prophecy has been more strikingly fulfilled; and it will continue to be fulfilled, till all unite in obeying his commandments. Then his religion will produce universal peace. But a sword. The sword is an instrument of death, and to send a sword is the same as to produce hostility and war. {v} "whosoever" 2 Ti 2:12 {w} "I cam not" Lu 12:49,55 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 35 Verse 35. No Barnes text on this verse. See Barnes on "Mt 10:34" {x} "variance against" Mic 7:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 36 Verse 36. No Barnes text on this verse. See Barnes on "Mt 10:34" {y} "And a man's foes" Ps 41:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 37 Verse 37. He that loveth father or mother, etc. The meaning of this is clear. Christ must be loved supremely, or he is not loved at all. If we are not willing to give up all earthly possessions, and forsake all earthly friends; and if we do not obey him rather than all others, we have no true attachment to him. Is not worthy of me. Is not fit to be regarded as a follower of me; or is not a Christian. {z} "He that loveth" Lu 14:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 38 Verse 38. And he that taketh not his cross, etc. When persons were condemned to be crucified, a part of the sentence was, that they should carry the cross on which they were to die to the place of execution. Thus Christ carried his, till he fainted from fatigue and exhaustion. See Barnes "Mt 27:31". The cross was usually composed of two rough beams of wood, united in the form of this figure. It was an instrument of death. See Barnes "Mt 27:31,32". To carry it was burdensome, was disgraceful, was trying to the feelings, was an addition to the punishment. So, to carry the cross is a figurative expression, denoting that we must endure whatever is burdensome, or trying, or considered as disgraceful, in following Christ. It consists simply in doing our duty, let the world think of it or speak of it as they may. It does not consist in making trouble for ourselves, or doing things merely to be opposed; it is doing just what is required of us in the Scriptures, let it produce whatever shame, disgrace, or pain it may. This every follower of Jesus is required to do. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 39 Verse 39. He that findeth his life, etc. The word life in this passage is used evidently in two senses. The meaning may be expressed thus: He that is anxious to save his temporal life, or his comfort and security here, shall lose eternal life; or shall fail of heaven. He that is willing to risk, or lose, his comfort and life here, for my sake, shall find life everlasting; or shall be saved. The manner of speaking is similar to that where he said, "Let the dead bury their dead." {a} "He that findeth" Mt 16:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 40 Verses 40-42. He that receiveth you, etc. In all these three illustrations Christ meant to teach substantially the same thing, that he that would entertain kindly, or treat with hospitality himself, his disciples, a prophet, or a righteous man, would show that he approved their character, and should not fail of proper reward. To receive in the name of a prophet, is to receive as a prophet; to do proper honour to his character; and to evince attachment to the cause in which he was engaged. {b} "He that receiveth" Mt 18:5; 25:40,45; Joh 12:44 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 41 Verse 41. No Barnes text on this verse. See Barnes on "Mt 10:40" {c} "He that receiveth a" 1 Ki 17:10; He 6:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 10 - Verse 42 Verse 42. These little ones. By these are clearly meant his disciples. They are called little ones, to denote their want of wealth, rank, learning, and whatever the world calls great. They were little in the estimation of the world, and in their own estimation. They were learners, not yet teachers; and they made no pretensions to what attracts the admiration of mankind. A cup of cold water only. Few would refuse a cup of cold water to any man, if thirsty and weary; and yet few would give it to such an one because he was a Christian, or to express attachment to the Lord Jesus. In bestowing it on a man because he was a Christian, he would show love to the Saviour himself; in the other case, he would give it from mere sympathy, or kindness, evincing no regard for the Christian, the Christian's Master, or His cause. In one case, he would show that he loved the cause of religion; in the other, not. REMARKS ON MATTHEW CHAPTER 10 (1.) From the narrative in this chapter, in connexion with that in Luke, we are permitted to see the Savior's habits in regard to prayer. An important event was before him; an event on which, humanly speaking, depended the whole success of his religion--the choice of those who should be his messengers to mankind. He felt its importance; and even the Son of God sought the place of prayer, and during the night watches asked the direction of his Father. His example shows that we, in great and trying circumstances, should seek particularly the direction of God. (2.) We see the benevolence of the gospel, Mt 10:7,8. The apostles were to confer the highest favours on mankind without reward. Like air, and sun-beams, and water--gifts of God--they are without price. The poor are welcome; the rich, unaided by their wealth, are welcome also; the wide world may freely come, and partake the rich blessings of the gospel of peace. (3.) Ministers of the gospel, and all the followers of Jesus, should depend on the providence of God for support, and the supply of their wants, Mt 10:9,10. He sent his apostles into a cold, unfriendly world, and he took care of them. So all that trust him shall not want. The righteous shall not be forsaken. The God who has in his hand all the pearls of the ocean, the gold in the heart of the earth, and the cattle on a thousand hills, and that feeds the raven when it cries, will hear the cries of his children, and supply their wants. (4.) We see the duty of treating kindly the messengers of salvation, Mt 10:11-13. Christ expected that in every city and town they would find some who would welcome them. He promised the reward of a prophet to those who should receive a prophet; and assured of his favour those who had nothing better to bestow than even a cup of cold water. The ministers of religion are sent to benefit the world. It is but right, that in that world they should be kindly received, and their wants supplied. (5.) The guilt of rejecting the gospel, Mt 10:14,15. It is not a small matter to reject an offer of heaven. A palace, a throne, a mine of gold, might be rejected; and, compared with rejecting the gospel, it would be a trifle. But life eternal is not like thrones, and gold, and temples. This lost, all is lost. The gospel rejected, all is gone. Nor hope, nor happiness, awaits him that hath spurned this offer. God requires every one to believe the gospel; and woe, woe, a greater woe than befell the guilty cities of the plain, to him who rejects it. (6.) Judgment will certainly overtake the guilty, Mt 10:15. It fell on Sodom, and it will fall on all transgressors. None shall escape. Damnation may slumber long over the wicked; and they may long mock the God of truth; but in due time their feet will slide, and all creation shall not be able to save them from woe. How dangerous, how awful is the condition of an impenitent sinner! (7.) We are to take proper care of our lives, Mt 10:23. The apostles were to flee from danger, when they could do it without denying their Lord. So are we. He that throws away his life, when it might have been, and ought to have been preserved, is a self-murderer. He that exposes himself when duty does not require it, and whose life pays the forfeit, goes before God "rushing unbid into his Maker's presence," nor can he be held guiltless. (8.) We are to persevere in our duty, through all trials, Mt 10:23. Neither the world, nor pain, poverty, persecution, nor death, is to appall us. He that endures to the end, shall be saved. We hate but one thing to do: to do the will of God; to be the Christian everywhere; and leave the event with him. (9.) God exercises a particular providence, Mt 10:29,30. He watches the falling sparrow, numbers the hairs of the head, and for the same reason presides over all other things. "The Lord reigneth," says the Psalmist, "let the earth rejoice," Ps 97:1. (10.) The duty of making a profession of religion, Mt 10:32,33. It must be done in the proper way, or Christ will disown us in the day of judgment. It is impossible to neglect it, and have evidence of piety. If ashamed of him, he will be of us. (11.) Religion is easy, and easily tested, Mt 10:40-42. What more easy than to give a cup of water to a stranger; and what more easy than to know from what motive we do it! Yet how many are there who, while they would do the thing, would yet lose eternal life, rather than do it with a view of honouring Christ, or showing attachment to him! How dreadful is the opposition of the human heart to religion! How amazing that man will not do the slightest acts to secure an interest in the kingdom of God! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 1 MATTHEW CHAPTER 11 Verse 1. And it came to pass, etc. The directions to his apostles were given in the vicinity of Capernaum. He went from thence to preach in their cities; that is, in the cities in the vicinity of Capernaum, or in Galilee. He did not yet go into Judea. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 2 Verse 2. The account contained in this chapter of Matthew to the 19th verse, is found, with no material variation, in Lu 7:18-35. John was in prison. Herod had thrown him into confinement, on account of John's faithfulness in reproving him for marrying his brother Philip's wife. See Mt 14:3,4. It is not certainly known why John sent to Jesus. It might have been to satisfy his disciples that Jesus was the Messiah; or he might have been desirous of ascertaining for himself whether this person of whom he heard so much was the same one whom he had baptized, and whom he knew to be the Messiah. See Joh 1:29. {d} "Now when John" Lu 7:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 3 Verse 3. Art thou he that should come. That is, art thou the Messiah, or the Christ. The Jews expected a Saviour. His coming had been long foretold, Ge 49:10; Is 9:1-6; 11:1-5; 35:4-6; 53:1-12; Da 9:24-27. See also Joh 6:14. Comp. De 18:18,19. In Common language, therefore, he was familiarly described as he that was to come. Luke adds here, (Lu 7:21) that at the time when the messengers came to him, Jesus cured many of their infirmities, and plagues, and of evil spirits. An answer was, therefore, ready to the inquiries of John. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 4 Verses 4,5. Go and shew John again, etc. Jesus referred them for an answer to these miracles. They were proof that he was the Messiah. Prophets had indeed wrought miracles, but no prophet had wrought so many, or any so important. Jesus, moreover, wrought them in his own name, and by his own power. Prophets had done it by the power of God. Jesus, therefore, performed the works which none but the Messiah could do; and John might easily infer that he was the Christ. The poor have the Gospel preached to them. It was predicted of the Messiah, that he would preach good tidings to the meek, Is 41:1; or, as it is rendered in the New Testament, preach the gospel to the poor, Lu 4:18. By this therefore, also, John might infer that he was truly the Messiah. It adds to the force of this testimony, that the poor have always been overlooked by Pharisees and philosophers. No sect of philosophers had condescended to notice them before Christ; and no system of religion had attempted to instruct them, before the Christian religion. In all other schemes, the poor have been passed by as unworthy of notice. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 5 Verse 5. No Barnes text on this verse. See Barnes on "Mt 11:4" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 6 Verse 6. And blessed is he, etc. The word offence means a stumbling-block. See Barnes "Mt 5:29". This verse might be rendered, "Happy is he to whom I shall not prove a stumbling-block!" That is, happy is he who shall not take offence at my poverty and lowliness of life, so as to reject me and my doctrine. Happy is he who can, notwithstanding that poverty and obscurity, see the evidence that I am the Messiah, and follow me. It is not improbable that John wished Jesus publicly to proclaim himself as the Christ, instead of seeking retirement. Jesus replied that he gave sufficient evidence of that by his works; that a man might discover it if he chose; and that he was blessed who would seek that evidence, and embrace him as the Christ, in spite of his humble manner of life. {e} "not be offended in me" Is 8:14,15; 1 Co 1:22,23; 1 Pe 2:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 7 Verse 7. And as they departed, etc. Jesus took occasion, form the inquiries made by John's disciples, to instruct the people respecting the true character of John. Multitudes had gone out to hear him, when he preached in the desert, (Matt. 3) and it is probable that many had been attracted by the novelty of his appearance or doctrines, and many had gone simply to see and hear a man of singular habits and opinions. Probably many who followed Christ had been of that number. He took occasion, therefore, by some striking questions, to examine the motives by which they had been drawn to his ministry. A reed shaken with the wind? The region of country in which John preached, being overflowed annually by the Jordan, produced great quantities of reeds, or canes, of a light, fragile nature, easily shaken by the wind. They were therefore an image of a light, changing, inconstant man. John's sending to Christ to inquire his character, might have led some to suppose that he was changing and inconstant, like a reed. He had once acknowledged him to be the Messiah, and now, being in prison and sending to him to inquire into the fact, they might have supposed he had no firmness, or fixed principles. Jesus, by asking this question, declared, that notwithstanding this appearance, this was not the character of John. {f} "What went ye" Lu 7:24-30 {g} "with the wind" Ep 4:14; Jas 1:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 8 Verse 8. Clothed in soft raiment. The kind of raiment here denoted was the light, thin clothing worn by effeminate persons. It was made commonly of fine linen, and was worn chiefly for ornament. Christ asks them whether they were attracted by anything like that. He says that the desert was not the place to expect it. In the palaces of kings, in the court of Herod, it might be expected; but not in the place where John was. This kind of clothing was an emblem of riches, splendour, effeminacy, feebleness of character. He meant to say that John was a man of a different stamp: coarse in exterior; hardy in his character; firm in his virtue; fitted to endure trials and privations, and thus qualified to be the forerunner of the toiling and Suffering Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 9 Verse 9. A prophet?. He next asks whether they went to see a prophet? They had regarded him as such; and Jesus tells them that in this their apprehensions of him were correct. More than a prophet. Sustaining a character more elevated and sacred than the most distinguished of the ancient prophets. Those had been regarded as the most eminent of the prophets who had most clearly predicted the Messiah. Isaiah had been distinguished above all others for the sublimity of his writings, and the clearness with which he had foretold the coming of Christ. Yet John surpassed even him. He lived in the time of the Christ. He predicted his coming with still more clearness. He was the instrument of introducing him to the nation. He was, therefore, first among the prophets. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 10 Verse 10. For this is he, etc. The passage of Scripture here quoted is found in Mal 3:1. The substance of it is contained also in Isa 40:3. Prepare thy way. That is, to prepare the people; to make them ready, by proper instructions, to receive the Messiah. {h} "is written" Is 40:3; Mal 3:1; Lu 1:76 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 11 Verse 11. Them that are born of women. This is an emphatic way of saying that there had never been a greater man than John. See Job 14:1. He that is least in the kingdom of heaven is greater than he. The phrase "kingdom of heaven" is used in many senses. See Barnes "Mt 3:2". It here probably means, in preaching the kingdom of God, or the gospel. It could hardly be affirmed of the obscurest and most ignorant Christian, that he had clearer views than Isaiah or John. But of the apostles of the Saviour, of the first preachers, who were with him, and who heard his instructions, it might be said, that they had more correct apprehensions than any of the ancient prophets, or John. {k} "notwithstanding" Joh 1:15,27; 3:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 12 Verse 12. And from the days of John, etc. That is, from the days when John began to preach. It is not known how long this was, but it was not probably more than a year. Our Saviour here simply states a fact. He says there was a great rush, or a crowd pressing to hear John. Multitudes went out to hear him, as if they were about to take the kingdom of heaven by force. See Mt 3:5. So, says he, it has continued. Since the kingdom of heaven, or the gospel, has been preached, there has been a rush to it. Men have been earnest about it; they have come pressing to obtain the blessing, as if they would take it by violence. There is allusion here to the manner in which cities were taken. Besiegers pressed upon them with violence, and demolished the walls. With such earnestness and violence, he says, men had pressed around him and John, since they began to preach. There is no allusion here to the manner in which individual sinners seek salvation; but it is a simple record of the fact that multitudes had thronged around him and John to hear the gospel. {1} "take it" or, "is gotten by force; and they that thrust men, take it." {l} "of heaven" Lu 16:16; Eph 6:11-13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 13 Verse 13. All the prophets, etc. It is meant by this verse that John introduced a new dispensation; and that the old one, where the prophets and the law of Moses were the guide, was closed when he preached that the kingdom of heaven was at hand. By the law is meant the five books of Moses; by the prophets, the remainder of the books of the Old Testament. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 14 Verse 14. If ye will receive it. This is a way of speaking implying that the doctrine which he was about to state was different from their common views; that he was about to state something which varied from the common expectation, and which, therefore, they might be disposed to reject. This is Elias, etc. That is, Elijah. Elias is the Greek mode of writing the Hebrew word Elijah. An account of him is found in the first and second books of Kings. He was a distinguished prophet, and was taken up to heaven in a chariot of fire, 2 Ki 2:11. The prophet Malachi, (Mal 4:5,6) predicted that Elijah should be sent before the coming of the Messiah, to prepare the way for him. By this was evidently meant, not that he should appear in person, but that one should appear with a striking resemblance to him; or, as Luke Lu 1:17 expresses it, "in the spirit and power of Elijah." But the Jews understood it differently. They expected that Elijah would appear in person. They also supposed that Jeremiah and some other of the prophets would appear also to usher in the promised Messiah, and to grace his advent. Mt 16:14; 17:10; Joh 1:21. This expectation was the reason why he used the words, if ye will receive it, implying that the affirmation that John was the promised Elijah, was a doctrine contrary to their expectation. {m} "which was for" Mal 4:5; Mt 17:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 15 Verse 15. He that hath ears, etc. This expression is frequently used by Christ. It is a proverbial expression, implying that the highest attention should be given to what was spoken. The doctrine about John he regarded as of the greatest importance. He among you, says he, that has the faculty of understanding this, or that will believe that this is the Elijah spoken of, let him attend to it, and remember it. {n} "He that hath" Re 2:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 16 Verses 16-19. But whereunto shall I liken, etc. Christ proceeds to reprove the inconsistency and fickleness of that age of men. He says they were like children. Nothing pleased them. tie refers here to the plays or sport of children. Instrumental music, or piping, and dancing, were used in marriages and festivals, as a sign of joy. Children imitate their parents and others, and act over in play what they see done by others. Among their childish sports, therefore was probably an imitation of a wedding, or festival occasion. We have seen also, See Barnes "Mt 9:23" that funerals were attended with mournful music, and lamentation, and howling. It is not improbable that children also, in play, imitated a mournful funeral procession. One part are represented as sullen and dissatisfied. They would not enter into the play. Nothing pleased them. The others complained of it. We have, said they, taken all pains to please you. We have piped to you, played lively tunes, and engaged in cheerful sports, but you would not join with us; and then we have played different games, and imitated the mourning at funerals, and you are equally sullen; you have not lamented; you have not joined with us. Nothing pleases you. So, said Christ, is this generation of men. John came one way; neither eating nor drinking, abstaining as a Nazarene, and you were not pleased with him. I, the Son of man, have come in a different manner, eating and drinking; not practicing any austerity, but living like other men, and you are equally dissatisfied. Nay, you are less pleased, You calumniate him, and abuse me for not doing the very thing which displeased you in John. Nothing pleases you. You are fickle, changeable, inconstant, and abusive. Markets. Places to sell provisions; places of concourse, where also children flocked together for play. We have piped. We have played on musical instruments. A pipe was a wind instrument of music, often used by shepherds. Neither eating nor drinking. That is, abstaining from some kinds of food, and wine, as a Nazarene. It does not mean that he did not eat at all, but that he was remarkable for abstinence. He hath a devil. He is actuated by a bad spirit. He is irregular, strange, and cannot be a good man. The Son of man came eating and drinking. That is, living as others do; not practicing austerity; and they accuse him of being fond of excess, and seeking the society of the wicked. Gluttonous. One given to excessive eating. Wine-bibber. One who drinks much wine. A great drinker. Jesus undoubtedly lived according to the general customs of the people of his time. He did not affect singularity; he did not separate himself as a Nazarene; he did not practise severe austerities. He ate that which was common, and drank that which was common. As wine was a common article of beverage among the people, he drank it. It was the pure juice of the grape, and, for anything that can be proved, it was without fermentation, In regard to the kind of wine which was used, See Barnes "Joh 2:10". No one should plead this example, at any rate, in favour of making use of the wines that are commonly used in this country--wines, many of which are manufactured here, and without a particle of the pure juice of the grape, and most of which are mixed with brandy, or with noxious drugs, to give them colour and flavour. Wisdom is justified of her children. The children of wisdom are the wise--those who understand. He means, that though that generation of Pharisees and fault-finders did not appreciate the conduct of John and himself, yet the wise, the candid--those who understood the reason of their conduct--would approve of, and do justice to it. {o} "But whereunto" Lu 7:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 17 Verse 17. No Barnes text on this verse. See Barnes on "Mt 11:16" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 18 Verse 18. No Barnes text on this verse. See Barnes on "Mt 11:16" {p} "hath a devil" Mt 10:25; Joh 7:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 19 Verse 19. No Barnes text on this verse. See Barnes on "Mt 11:16" {q} "eating and drinking" Mt 9:10; Joh 2:2 {r} "Publicans" Lu 15:2; 19:7 {s} "But wisdom" Ps 92:5,6; Pr 17:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 20 Verse 20. Then began he to upbraid, etc. That is, to reprove, rebuke, or denounce heavy judgment. {t} "Then began" Lu 10:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 21 Verse 21. Chorazin and Bethsaida. These were towns not far from Capernaum, but the precise situation is unknown. Bethsaida means literally, a house of hunting or of game; and it was probably situated on the banks of the sea of Galilee, and supported itself by hunting or fishing. It was the residence of Philip, Andrew and Peter, Joh 1:44. It was enlarged by Philip the tetrarch, and called Julia, after the emperor's daughter. Tyre and Sidon. These were cities of Phoenicia, formerly very opulent, and distinguished for merchandise. They were situated on the shore of the Mediterranean Sea, and were on the western part of Judea. They were, therefore, well known to the Jews. Tyre is frequently mentioned in the Old Testament as being the place through which Solomon derived many of the materials for building the temple, 2 Ch 2:11-16. It was also a place against which one of the most important and pointed prophecies of Isaiah was directed. See Barnes "Isa 23:1" and following. Comp. Eze 26:4-14. Both these cities were very ancient. Sidon was situated within the bounds of the tribe of Asher Jos 19:28; but this tribe could never get possession of it, Jud 1:31. It was famous for its great trade and navigation. Its inhabitants were the first remarkable merchants in the world, and were much celebrated for their luxury. In the time of our Saviour it was probably a city of much splendour and extensive commerce. It is now called Seide, or Saide, and is far less populous and splendid than it was in the time of Christ. It was subdued successively by the Babylonians, Egyptians, and Romans, the latter of whom deprived it of its freedom. Messrs. Fisk and King, American missionaries, passed through Sidon in the summer of 1823, and estimated the population, as others have estimated it, at eight or ten thousand; but Mr. Goodell, another American missionary, took up his residence there in June, 1824, for the purpose of studying the Armenian language with a bishop of the Armenian church who lives there, and of course had far better opportunities to know the statistics of the place. He tells us there are six Mohammedan mosques, a Jewish synagogue, a Maronite, Latin, and Greek church. The number of inhabitants may be estimated at three thousand, of whom one-half may be Muslims. Tyre was situated about twenty miles south of Sidon. It was built partly on a small island, about seventy paces from the shore, and partly on the main land. It was a city of great extent and splendour, and extensive commerce. It abounded in luxury and wickedness. It was often besieged. It held out against Shalmanezer five years, and was taken by Nebuchadnezzar after a siege of thirteen years. It was afterwards rebuilt, and was at length taken by Alexander the Great, after a most obstinate siege of five months. There are no signs now of the ancient city. It is the residence only of a few miserable fishermen, and contains, amidst the ruins of its former magnificence, only a few huts. Thus was fulfilled the prophecy of Ezekiel: Thou shalt be built no more; though thou be sought for, yet shalt thou never be found again, Eze 26:21. For a description of Tyre as it was formerly, and as it is now, See Barnes "Isa 23:1" and following. In sackcloth and ashes. Sackcloth was a coarse cloth, like canvass, used for the dress of the poor, and for the more common articles of domestic economy. It was worn also as a sign of mourning. The Jews also frequently threw ashes on their heads, as expressive of grief, Job 1:20; 2:12; Jer 6:26. The meaning is, that they would have repented with expressions of deep sorrow. Like Nineveh, they would have seen their guilt and danger, and would have turned from their iniquity. Heathen cities would have received him better than the cities of the Jews, his native land. {u} "woe unto thee" Joh 12:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 22 Verse 22. No Barnes text on this verse. {v} "It shall be more tolerable" Mt 10:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 23 Verse 23. And thou, Capernaum. See Barnes "Mt 4:13". Which art exalted to heaven. This is an expression used to denote great privileges. He meant, that they were peculiarly favoured with instruction. The city was prosperous. It was successful in commerce. It was signally favoured by its wealth. Most of all, it was signally favoured by the presence, the preaching, and the miracles of the Lord Jesus Christ. Here he spent a large part of his time in the early part of his ministry; and in Capernaum and its neighbourhood he performed his chief miracles. Shalt be brought down to hell. This does not mean that all the people should go to hell; but that the city which had flourished so prosperously, should lose its prosperity, and occupy the lowest place among cities. The word hell is used here, not to denote a place of punishment in the future world, but a state of desolation and destruction as a city. It stands in contrast with the word heaven. As their being exalted to heaven did not mean that the people would all be saved, or dwell in heaven, so their being brought down to hell refers to the desolation of the city. Their privileges, honours, wealth, etc., should be taken away, and they should sink as low among cities as they had been before exalted. This has been strictly fulfilled. In the wars between the Jews and the Romans, Chorazin, Bethsaida, Capernaum, etc., were so completely desolated that it is difficult to determine their former situation. It is not to be denied, also, that he threatened future punishment on those who rejected him. The truth inculcated is, that those who are peculiarly favoured must be punished accordingly if they abuse their privileges. If the mighty works--had been done in Sodom. See Barnes "Mt 10:15". Sodom was destroyed on account of its great wickedness. Christ says, if his miracles had been done there, they would have repented, and consequently the city would not have been destroyed. As it was, it would be better for Sodom in the day of judgment than for Capernaum, for its inhabitants would not be called to answer for the abuse of so great privileges. {w} "exalted" Isa 14:13-15; La 2:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 24 Verse 24. No Barnes text on this verse. {x} "But I say" Mt 11:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 25 Verses 25,26. From the wise and prudent. That is, from those who thought themselves wise--wise according to the world's estimation of wisdom--the men of philosophy, and self-conceit, and science, falsely so called, 1 Co 1:26,27. Hast revealed them unto babes. To the poor, ignorant, and obscure; the teachable, simple, and humble. Such as his disciples were. He had reference here probably to proud and haughty scribes and Pharisees in Capernaum. They rejected his gospel; but it was the pleasure of God to reveal it to obscure and more humble men. The reason given, the only satisfactory reason is, that it so seemed good in the sight of God. In this the Saviour acquiesced, saying, Even so, Father: and in the dealings of God it is fit that all should acquiesce. Such is the will of God, is often the only explanation which can be offered in regard to the various events which happen to us on earth. Such is the will of God, is the only account which can be given of the reason of the dispensations of his grace. Our understanding is often confounded. We are stopped in all our efforts at explanation. Our philosophy fails, and all that we can say is, "Even so, Father: for so it seems good to thee." And this is enough. That GOD does a thing, is, after all, the best reason which we can have that it is right. It is a security that nothing wrong is done; and though now mysterious, yet light will hereafter shine upon it like the light of noon-day. I would have a better security that a thing was right if I could say that I knew such was the will of God, than I could to depend on my own reason. In the one case, I confide in the infallible and most perfect God; in the other, I rely on the reason of a frail and erring man. God never errs; but nothing is more common than for men to err. {y} "At that time" Lu 10:21 {z} "revealed unto babes" Ps 8:2; Jer 1:7,8; 1 Co 1:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 26 Verse 26. No Barnes text on this verse. See Barnes on "Mt 11:25" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 27 Verse 27. All things are delivered, etc. The same doctrine is clearly taught often in the New Testament. See Joh 3:35; 6:46; 10:15 Co 1:16,17. It means that Christ has control over all things, for the good of his church; that the government of the universe is committed to him as Mediator, that he may redeem his people, and guide them to glory, Eph 1:20-22. No man knoweth the Son. That is, such is the nature of the Son of God; such the mystery of the union between the Divine and human nature; such his exalted character as Divine, that no mortal can fully comprehend him. None but God fully knows him. Had he been a mere man, this language surely would not have been used of him. Neither knoweth any man the Father, etc. In the original this is, neither knoweth any one the Father except the Son. That is, no one man or angel clearly comprehends the character of the infinite God, but the Son--the Lord Jesus--and he to whom he makes him known. This he does by revealing the character of God clearly, and more especially, by manifesting his character as a sin-forgiving God, to the soul that is weary and heavy laden, Joh 17:6. {a} "All things" Mt 28:18; Lu 10:22; Joh 3:35; 17:2; 1 Co 15:27 {b} "neither knoweth" Joh 1:18; 1 Jn 5:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 28 Verse 28. All ye that labour and are heavy laden. He here, perhaps, refers primarily to the Jews, who groaned under the weight of their ceremonial laws, and the traditions of the ciders, Ac 15:10. He tells them, that by coming to him, and embracing the new system of religion; they would be freed from these burdensome rites and ceremonies. There can be no doubt, however, that he meant here chiefly to address the poor, lost, ruined sinner; the man burdened with a consciousness of his transgressions, trembling at his danger, and seeking deliverance. For such there is relief. Christ tells them to come to him, to believe in him, and to trust him, and him only, for salvation. Doing this he will give them rest--rest from their sins; from the alarms of conscience; from the terrors of the law; and from the fears of eternal death. {c} "labour" Is 55:1-4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 29 Verse 29. Take my yoke. This is a figure taken from the use of oxen; and hence signifying to labour for one, or in the service of any one. The yoke is used in the Bible as an emblem (1.) of bondage or slavery, Le 26:13 (2.) Of afflictions or crosses, La 3:27. (3.) Of the punishment of sin, La 1:14. (4.) Of the commandments of God, as in this place. (5.) Of legal ceremonies, Ac 15:10; Ga 5:1. It refers here to the religion of the Redeemer; and means that they should embrace his system of religion and obey him. All virtue and all religion imply restraint-- the restraint of our bad passions and inclinations--and subjection to laws; and the Saviour here means to say that the restraints and laws of his religion were mild, and gentle, and easy. Let any one compare them with the burdensome and expensive ceremonies of the Jews, Ac 15:10, or with the religious rites of the heathen everywhere, or with the requirements of the Popish system, and he will see how true it is that his yoke is easy. And let his laws and requirements be compared with the laws which sin imposes on its votaries--the laws of fashion, and honour, and sensuality--and he will feel that religion is "freedom," Joh 8:36. "He is a freeman whom the truth maketh free, and all are slaves beside." It is easier to be a Christian than a sinner; and of all the yokes ever imposed on men, that of the Redeemer is the lightest. For I am meek, etc. See Barnes "Mt 5:5". This was eminently Christ's personal character. But this is not its meaning here. He is giving a reason why they should embrace his religion. That was, that he was not harsh, overbearing, and oppressive, like the Pharisees, but meek, mild, and gentle in his government. His laws were reasonable and tender; and it would be easy to obey him. {d} "learn of me" Php 2:5-8; 1 Pe 2:21 {e} "lowly in heart" Zec 9:9 {f} "ye shall find" Jer 6:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 11 - Verse 30 Verse 30. My yoke is easy, etc. That is, the services that I shall require are easily rendered. They are not burdensome, like all other systems of religion. So the Christian always finds them. In coming to him, there is a peace which passeth all understanding; in believing in him, joy; in following him through evil and good report, a comfort which the world giveth not; in bearing trials, and in persecution, the hope of glory; and in keeping his commandments, great reward. {g} "my yoke is easy" 1 Jn 5:3 REMARKS ON MATTHEW CHAPTER 11 (1.) Anxiety about the person and works of Christ is peculiarly proper, Mt 11:2,3. John was solicitous to ascertain his true character; and nothing is of more importance for all, than to understand his true character and will. On him depends all the hope that man has of happiness beyond the grave. He saves, or man must perish. He will save, or we must die for ever. With what earnestness, therefore, should the old and the young inquire into his character and will! Our eternal all demands it; and while this is delayed, we are endangering our everlasting felicity. (2.) Clear proof has been furnished that Jesus is the Christ, and can save us, Mt 11:4,5. If his miracles did not prove that he came from God, nothing can prove it. If he could open the eyes of the blind, then he can enlighten the sinner; if he could unstop the ears of the deaf, then he can cause us to hear and live; if he could heal the sick, and make the lame walk, then he can heal our spiritual maladies, and make us walk in the way of life; if he could raise the dead, then he can raise those dead in sin, and breathe into us the breath of eternal life. If he was willing to do all this for the body, which is soon to die, then he will be much more willing to do it for the soul, that never dies. Then the poor lost sinner may come and live. (3.) We see, in this chapter, Christ's manner of praising or Complimenting men, Mt 11:7-15. He gave, in no measured terms, his exalted opinion of John; gave him praise which had been bestowed on no other mortal; ranked him far above the purest and sublimest of the prophets. But this was not, done in the presence of John; nor was it done in the presence of those who would inform John of it. It was when the disciples of John had "departed," and his commendation of John was spoken to "the multitude," Mt 11:7. He waited till his disciples were gone, apprehending doubtless that they would be likely to report what he said in praise of their master, and then expressed his high opinion of his character. The practice of the world is to praise others to their faces, or in the presence of those who will be sure to inform them of it, and to speak evil of them when absent. Jesus delivered his unfavourable opinions of others to the men themselves, their excellences he took pains to commend where they would not be likely to hear of them. He did good to both; and in both prevented the existence of pride. (4.) The wicked take much pains, and are often fickle and inconsistent, for the sake of abusing and calumniating religious men, Mt 11:18,19. They found much fault with our Saviour for doing the very same thing which they blamed John for not doing. So it is commonly with men who slander professors of religion. They risk their own characters to prove that others are hypocrites, or sinners. The object is not truth, but calumny, and opposition to religion; and hitherto no means have been too base, or too wicked, to pour contempt on the followers of Christ. (5.) The purest characters may expect the shaft of calumny and malice; and often in proportion to their purity, Mt 11:19. Even the Saviour of the world was accused of being intemperate, and a glutton. If the only perfectly pure Being that ever trod the earth was thus accused, let not his followers think that any strange thing has happened to them, if they are falsely accused. (6.) Judgments will overtake guilty men, and cities, and nations, Mt 11:21,22. They fell on Sodom, Tyre, Sidon, and Capernaum. They may long linger; but in due time the hand of God will fall on the wicked, and they will die, for ever die. (7.) The wicked will suffer in proportion to their privileges, Mt 11:23,24. So it was with Capernaum. And if they of ancient days suffered thus; if more tremendous judgments fell on them than even on guilty Sodom, what shall be the doom of those who go down to hell from this day of light? The Saviour was indeed there a few days; he worked a few miracles: but they had not, as we have, all his instructions; they had not Sabbath-schools, and Bible-classes, and the stated preaching of the gospel; nor was the world blessed then as now with extensive and powerful revivals of religion. How awful must be the doom of those who are educated in the ways of religion; who are instructed from sabbath to sabbath; who grow up amidst the means of grace, and then are lost! (8.) The poor and needy; the weary and heavy laden; the soul sick of sin and the world, conscious of guilt, and afraid to die, may come to Jesus Christ, and live, Mt 11:28-30. The invitation is wide as the world. The child and the old man may seek and find salvation at the feet of the same Saviour. No age is too young; no sinner is too old. Christ is full of mercy, and all who come shall find peace. Oh, how should we, in this sinful and miserable world, borne down with sin, and exposed each moment to death, how should we come and find the peace which he has promised to all! and take the yoke which all have found to be light! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 1 MATTHEW CHAPTER 12 Verses 1-8. The account contained in these verses is also recorded in Mr 2:23-28; Lu 6:1-5. Verse 1. At that time. Lu 6:1 fixes the time more particularly. He says that it was the second Sabbath after the first. To understand this, it is proper to remark, that the Passover was observed during the month Abib, or Nisan, answering to the latter part of March, and the first of April. The feast was held seven days, commencing on the fourteenth day of the month, Ex 12:1-28; 23:15 on the second day of the paschal week. The law required that a sheaf of barley should be offered up, as the first fruits of the harvest, Le 23:10,11. From this day was reckoned seven weeks to the feast of Pentecost, Le 23:15,16 called also the feast of weeks, De 16:10 and the feast of the harvest, Ex 23:16. This second day in the feast of the passover, or of unleavened bread, was the beginning, therefore, from which they reckoned towards the pentecost. The sabbath in the week following would be the second sabbath after this first one in the reckoning; and this was doubtless the time mentioned when Christ went through the fields. It should be further mentioned that, in Judea, the barley harvest commences about the beginning of May, and both that and the wheat harvest are over by the twentieth. Barley is in full ear in the beginning of April. There is no improbability, therefore, in this narrative on account of the season of the year. This feast was always held at Jerusalem. Through the corn. Through the barley, or wheat. The word corn, as used in our translation of the Bible, has no reference to maize, or Indian corn, as it has with us. Indian corn was unknown till the discovery of America, and it is scarcely probable that the translators knew anything of it. The word was applied, as it is still in England, to wheat, rye, oats, and barley. This explains the circumstance that they rubbed it in their hands Lu 6:1 to separate the grain from the chaff. {h} "At that time" Mr 2:25; Lu 6:1 {i} "???" De 23:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 2 Verse 2. Upon the sabbath day. The Pharisees, doubtless desirous of finding fault with Christ, said that, in plucking the grain on the sabbath day, they had violated the commandment. Moses had commanded the Hebrews to abstain from all servile work on the sabbath, Ex 20:10; 35:2,3; Nu 15:32-36. On any other day this would have been clearly lawful, for it was permitted, De 23:25. {k} "not lawful" Ex 31:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 3 Verse 3. But he said unto them, etc. To vindicate his disciples, he referred them to a similar case, recorded in the Old Testament, and therefore one with which they ought to have been acquainted. This was the case of David. The law commanded that twelve loaves of bread should be laid on the table in the holy place in the tabernacle, to remain a week, and then to be eaten by the priests only. Their place was supplied then by fresh bread. This was called the shew-bread, Le 24:5-9. David, fleeing before Saul, weary and hungry, had come to Ahimelech the priest; had found only this bread; had asked it of him, and had eaten it, contrary to the letter of the law, 1 Sa 21:1-7. David, among the Jews, had high authority. This act had passed uncondemned. It proved that in cases of necessity the laws did not bind a man: a principle which all laws admit. So the necessity of the disciples justified them in doing on the sabbath what would have been otherwise unlawful. {l} "David did" 1 Sa 21:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 4 Verses 4,5. House of God. That was, the tabernacle; the temple not being then built. In the law. In the law of Moses. Profane the sabbath. He referred them to the conduct of the priests also. On the sabbath days they were engaged, as well as on other days, in killing beasts for sacrifice, Nu 28:9,10. Two lambs were killed on the sabbath, in addition to the daily sacrifice. The priests must be engaged in slaying them, and making fires to burn them in sacrifice; whereas to kindle a fire was expressly forbidden the Jews on the sabbath, (Ex 35:3) they were obliged to skin them, prepare them for sacrifice, and burn them, They did that which, for other persons to do, would have been profaning the sabbath. Yet they were blameless. They did what was necessary and commanded. This was done in the very temple, too, the place of holiness, where the law should be most strictly observed. {m} "shewbread" Ex 25:30 {n} "only for priests" Ex 29:32,33 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 5 Verse 5. No Barnes text on this verse. See Barnes on "Mt 12:4" {o} "in the law" Nu 28:9 {p} "in the temple" Joh 7:22,23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 6 Verse 6. One greater than the temple. Here he refers to himself, and to his own dignity and power. "I have power over the laws: I can grant to my disciples a dispensation from the Jewish laws. An act which I command or permit them to do, is therefore right." This proves that he was Divine. None but God can authorize men to do a thing contrary to the Divine laws. He refers them again to a passage he had before quoted, See Barnes "Mt 9:13" showing that God preferred acts of righteousness, rather than a precise observance of a ceremonial law. Mark adds, Mr 2:27 "the Sabbath was made for man, and not man for the Sabbath." That is, the Sabbath was intended for the welfare of man; designed to promote his happiness; and not to produce misery, by harsh, unfeeling requirements. It is not to be so Interpreted as to produce suffering, by making the necessary supply of wants unlawful. Man was not made for the Sabbath. Man was created first, and then the Sabbath was appointed for his happiness, Ge 2:1-3. His necessities, his real comforts and wants, are not to bend to that which was made for him. The laws are to be interpreted favourably to his real wants and comforts. This authorizes works only of real necessity, not of imaginary wants, or amusement, or common business, and worldly employments. To crown all, Christ says that he was Lord of the Sabbath. He had a right to direct the manner of its observance--undoubted proof that he is Divine. {q} "greater than" 2 Ch 6:18; Mal 3:1; Mt 23:17-21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 7 Verse 7. No Barnes text on this verse. {r} "what this means" Hos 6:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 9 Verses 9-13. The account contained in these verses is recorded also in Mr 3:1-5; Lu 6:6-10. {s} "And when he was" Mr 3:1; Lu 6:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 10 Verse 10. A man which had his hand withered. This was probably one form of the palsy. See Barnes "Mt 4:24". Mark and Luke have mentioned some circumstances omitted by Matthew. They say that Jesus addressed the man, and told him to stand forth in the midst. He then addressed the people. He asked them if it was lawful to do good on the Sabbath day? This was admitted by all their teachers, and it could not be denied. They were therefore silent. He then appealed to them, and drew an argument from their own conduct. A man that had a sheep that should fall into a pit on the Sabbath day would exercise the common offices of humanity, and draw it out. If a man would save the life of a sheep, was it not proper to save the life of a man ? By a reference to their own conduct, he silenced them. Mark adds, that he looked on them with anger; that is, with strong disapprobation of their conduct. Their envy and malignity excited feelings of holy indignation. See Barnes "Mr 3:5". {t} "Is it lawful" Lu 14:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 11 Verse 11. No Barnes text on this verse. {u} "and if it fall" De 22:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 12 Verse 12. A man better than a sheep. Of more consequence, or value. If you would show an act of kindness to a brute beast on the Sabbath, how much more important is it to evince similar kindness to one made in the image of God! one for whom the Saviour came to die, and who may be raised up to everlasting life. It is lawful to do well. This was universally allowed by the Jews in the abstract; and Jesus only showed them that the principle on which they acted in other things applied with more force to the case before him, and that the act which he was about to perform was, by their own confession, lawful. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 13 Verse 13. And he said, Stretch forth thine hand. This was a remarkable commandment. The man might have said that he had no strength; that it was a thing which he could not do. Yet, being commanded, it was his duty to obey. He did so, and was healed. So the sinner; it is his duty to obey whatever God commands. He will give strength to those who attempt to do his will. It is not right to plead, when God commands us to do a thing, that we have no strength. God will give us strength, if there is a disposition to obey. At the same time, however, this passage should not be applied to the sinner, as if it proved that he has no more strength or ability than the man who had the withered hand. It proves no such thing. It has no reference to any such case. And it should not be used as if it proved any such thing. It may be used to prove that man should instantly obey the commands of God, without pausing to examine the question about his ability, and especially without saying that he can do nothing. What would the Saviour have said to this man, if he had objected that he could not stretch out his hand? It was restored whole, Christ had before claimed Divine authority and power, Mt 13:6-9. He now showed that he possessed it. By his own power he healed him; thus evincing, by a miracle, that his claim of being Lord of the Sabbath was well founded. These two cases determine what may be done on the Sabbath. The one was a case of necessity; the other of mercy. The example of the Saviour, and his explanations, show that these are a part of the proper duties of that holy day. Beyond an honest and conscientious discharge of these two duties, men may not devote the Sabbath to any secular purpose. If they do, they do it at their peril. They go beyond what his authority authorizes them to do. They do what he claimed the special right of doing, as being Lord of the Sabbath. They usurp his place; and act and legislate where God only has a right to act and legislate. Men may as well trample down any other law of the Bible, as that respecting the Sabbath. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 14 Verses 14-21. This account is found also in Mr 3:6-12. Verse 14. The Pharisees--held a council, etc. Mark adds, that the Herodians also took a part in this plot. They were probably a political party, attached firmly to Herod. See Barnes "Mt 3:7". The friends of Herod were opposed to Christ, and ever ready to join any plot against his life. They remembered, doubtless, the attempts of Herod the Great against him when he was the Babe of Bethlehem; and they were stung with the memory of the escape of Jesus from his bloody hands. The attempt against him now was the effect of envy. They were enraged also that he had foiled them in the argument; they hated his popularity; they were losing their influence; and they, therefore, resolved to take him out of the way. {1} "council" or, "took counsel" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 15 Verse 15. Jesus--withdrew himself, etc. He knew the design against his life. He knew that his hour was not yet come; and he therefore sought security. By remaining, his presence would only have provoked them farther, and endangered his own life. He acted, therefore, the part of Christian prudence, and withdrew. See Barnes "Mt 10:23". Mark adds, that he withdrew to the sea; that is, to the sea of Galilee, or Tiberius. He names, also, the places from which the multitude came; an important circumstance, as it throws light on the passage quoted by Matthew, Mt 13:21 "In his name shalt the Gentiles trust." Pressed by the crowd, Mr 3:9 he went aboard a small vessel, or boat, called by Mark a ship. This he did for the convenience of being separated from them, and more easily addressing them. We are to suppose the lake still and calm; the multitudes, most of whom were sick and diseased, standing on the shore, and pressing to the water's edge; and Jesus thus healing their diseases, and preaching to them the good news of salvation. No scene could be more sub- lime than this. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 16 Verse 16. And he charged them, etc. He was, at this time, desirous of concealment. He wished to avoid their plots, and to save his life. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 17 Verse 17. That it might be fulfilled, etc. Matthew here quotes a passage from Isa 43:1-4, to show the reason why he thus retired from his enemies, and sought concealment. The Jews, and the disciples also, at first, expected that the Messiah would be a conqueror, and vindicate himself from all his enemies. When they saw him retiring before them, and instead of subduing them by force, seeking a place of concealment, it was contrary to all their previous notions of the Messiah. Matthew, by this quotation, shows that their conceptions of him had been wrong. Instead of a warrior and an earthly conqueror, he was predicted under a totally different character. Instead of shouting for battle, lifting up his voice in the streets, oppressing the feeble-- breaking bruised reeds, and quenching smoking flax, as a conqueror--he would be peaceful, retiring, and strengthening the feeble, and cherishing the faintest desires of holiness. This appears to be the general meaning of this quotation here. Comp. See Barnes "Isa 42:1" and following. {v} "saying" Isa 42:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 18 Verse 18. My servant. That is, the Messiah, the Lord Jesus, called a servant, from his taking the form of a servant, or his being born in a humble condition, Php 2:7 and from his obeying or serving God. See Heb 10:9. Shall shew judgment to the Gentiles. The word judgment means, in the Hebrew, law, commands, etc., Ps 19:9; 119:29,30. It means the whole system of truth; the law of God in general; the purpose, plan, or judgment of God, about human duty and conduct. Here it means evidently the system of gospel truth, the Christian scheme. Gentiles. All who were not Jews. This prophecy was fulfilled by the multitudes coming to him from Idumea and beyond Jordan, and Tyre and Sidon, as recorded by Mr 3:7,8. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 19 Verse 19. He shall not strive, etc. He shall not shout, as a warrior. He shall be meek, and retiring, and peaceful. Streets were places of concourse. The meaning is, that he should not seek publicity and popularity. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 20 Verse 20. A bruised reed, etc. The reed is an emblem of feebleness, as well as change, Mt 11:7. A bruised, broken reed, is an emblem of the poor and oppressed. It means that he would not oppress the feeble and poor, as victorious warriors and conquerors did. It is also an expressive emblem of the soul, broken and contrite on account of sin, weeping and mourning for transgression. He will not break it. That is, he will not be haughty, unforgiving, and cruel. He will heal it, pardon it, and give it strength. Smoking flax. This refers to the wick of a lamp when the oil is exhausted--the dying, flickering flame and smoke that hang over it. It is an emblem, also, of feebleness and infirmity. He would not farther oppress it, and extinguish it. He would not be like the Jews, proud and overbearing, and trampling down the poor. It is expressive, also, of the languishing graces of the people of God. He will not treat them harshly or unkindly, but will cherish the feeble flame, minister the oil of grace, and kindle it into a blaze. Till he send forth judgment unto victory. Judgment here means truth --the truth of God, the gospel. It shall be victorious. It shall not be vanquished. Though not such a conqueror as the Jews expected, ye he shall conquer. Though mild and retiring, yet his scheme shall be victorious. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 21 Verse 21. And in his name, etc. The Hebrew in Isaiah is, "And the isles shall wait for his law." The idea is, however, the same. The isles denote the Gentiles, or a part of the Gentiles--those out of Judea. The meaning is, that the gospel should be preached to the Gentiles, and that they should receive it. See Barnes "Isa 41:1, for an explanation of the word islands, as it is used in the Bible. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 22 Verses 22-30. One possessed with a devil. See Barnes "Mt 4:24". The same account, substantially, is found in Mr 3:22-27 Lu 11:14-26. {w} "Then was brought" Mr 3:11; Lu 11:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 23 Verse 23. Is not this the Son of David? That is, is not this the promised descendant of David, the Messiah? They were acquainted with the prophecy in Isa 35:5, "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped;" and they inferred that he must be the promised Messiah Who should be able to do this. This inference was drawn by the common people, and not by the proud and haughty Pharisees. It is not uncommon that men of plain common sense, though unlearned, see the true beauty and meaning of the Bible, while those who are filled with pride and science, falsely so called, are blinded. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 24 Verse 24. But when the Pharisees heard it, etc. It was necessary for the Pharisees, who had determined to reject Jesus of Nazareth, to account in some way for the miracles he had wrought. Here was a manifest miracle, an exertion of power unquestionably superior to what men could do. The common people were fast drawing the proper inferences from it, and coming into the belief that this was the Messiah. The authority and power of the Pharisees were declining, and about to become extinct. Unless, therefore, some way should be devised of accounting for these facts, their influence would be at an end. Whatever way of accounting for them was adopted, it was necessary that they should acknowledge that there was superhuman power. The people were fully persuaded of this; and no man could deny it. They therefore ascribed it to the Prince of the devils --to Beelzebub. In this they had two objects: 1st. To concede to the people that here was a miracle, or a work above mere human power. 2nd. To throw all possible contempt on Jesus. Beelzebub was an opprobrious name, given to the worst and vilest even of the devils. See Mt 10:25. It denoted the god of flies, or the god of filth; and hence the god of idolatry, as being, in their view, filth and abomination. {1} "Beelzebub" "Beelzebul" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 25 Verse 25. 25. And Jesus knew their thoughts, etc. To know the thoughts of the heart belongs only to God, Ps 139:2; Jer 17:10. Every kingdom, etc. Their subtle and cunning device was completely foiled, and Jesus made their argument recoil on their own heads. A kingdom, or a family, can prosper only by living in harmony. The different parts and members must unite in promoting the same objects. If divided--if one part undoes what the other does--it must fall. So with the kingdom of Satan. It is your doctrine that Satan has possessed these whom I have cured. It is, also, your doctrine that he has helped me to cure them. If so, then he has helped me to undo what he had done. He has aided me to cast himself out--that is, to oppose and discomfit himself. At this rate, how can there be any stability in his kingdom? It must fall; and Satan must have less than human prudence. {x} "thoughts" Ps 139:2; Joh 2:24,25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 26 Verse 26. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 27 Verse 27. By whom do your children, etc. Christ was not satisfied by showing them the intrinsic absurdity of their argument. He showed them that it might as well be applied to them as to him. Your disciples, taught by you, and encouraged by you, pretend to cast out devils. If your argument be true that a man who casts out devils must be in league with the devil, then your disciples have made a covenant with him also. You must therefore either give up this argument, or admit that the working of miracles is proof of the assistance of God. The words of Christ, here, do not prove that they had actually the power of casting out devils, but only that they claimed it, and practised magic or jugglery. See Ac 19:13. Your children. Your disciples, or followers. See Barnes "Mt 1:1". They shall be your judges. They shall condemn you and your argument. They are conclusive witnesses against the force of your reasoning. {y} "Beelzebub" Mt 13:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 28 Verse 28. But if I--by the Spirit of God, etc. The Spirit of God, here, means the power of God--in Luke, by the finger of God. Compare Ex 8:19; Ps 8:3. If this work is not by the aid of Satan, then it is by the aid of God. Then his kingdom, or reign, is come, Mt 3:2. The reign of Satan over men, and the reign of God, are in opposition. If God expels Satan from his dominion over men, then his reign has come. {z} "kingdom of God" Da 2:44; Mt 6:33; Lu 11:20; 17:21; Ro 14:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 29 Verse 29. Or else, etc. He takes a new illustration to confute the Pharisees, drawn from breaking into a house. A man could not break into the house of a strong man, and take his property, unless he had rendered the man himself helpless. If he had taken his goods, it would therefore be sufficient proof that he had bound the man. So I, says he, have taken this property--this possessed person--from the dominion of Satan. It is clear proof that I have subdued Satan himself, the strong being that had him in possession. The words of else, mean or how. How, or in what way, can one, etc. Spoil his goods. The word spoil commonly means now, to corrupt, injure, or destroy. Here it means to plunder, to take with violence, as it commonly does in the Bible. See Col 2:8,15; Ex 3:22. {a} "spoil his goods" Is 49:24; 53:12; Re 12:7-10; 20:2,3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 30 Verse 30. He that is not with me, etc. In addition to his other arguments, he urges this general principle that there could be but two parties in the universe. If any one did not act with him, he was against him. If he gathered not with him, he scattered. This is taken from the practice of persons in harvest, he that did not gather with him, or aid him, scattered abroad, or opposed him. The application of this was, "As I have not united with Satan, but opposed him, there can be no league between us." The charge, therefore, is a false one. {b} "against me" 1 Jo 2:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 31 Verses 31,32. In this place, and in Mr 3:28-30, Jesus states the awful nature of the sin of which they had been guilty. That sin was the sin against the Holy Ghost. It consisted in charging Jesus with being in league with the devil, or accusing him with working his miracles, not by the spirit or power of God, but by the aid of the prince of the devils. It was therefore a direct insult, abuse, or evil speaking, against the Holy Ghost--the Spirit by which Jesus worked his miracles. That this was what he intended by this sin, at that time, is clear from Mr 3:30, "Because they said he had an unclean spirit." All other sins--all speaking against the Saviour himself--might be remitted. But this sin was clearly against the Holy One; it was alleging that the highest displays of God's mercy and power were the work of the devil; and it argued, therefore, the highest depravity of mind. The sin of which he speaks is, then, clearly stated. It was accusing him of working miracles by the aid of the devil--thus dishonouring the Holy Ghost. All manner of sin--shall be forgiven. That is, only on condition that men repent and believe. If they continue in this sin, they cannot be forgiven, Mr 16:16; Ro 2:6-9. Blasphemy. Injurious or evil speaking of God. See Barnes "Mt 9:3". A word against the Son of man. The Jews were offended at the humble life and appearance of the Saviour. They reproached him as being a Nazarene--sprung from Nazareth, a place from which no good was expected to proceed; with being a Galilean, from Galilee, a place from which no prophet came, Joh 7:52. Jesus says that reproaches of this kind could be pardoned. Reflections on his poverty, his humble birth, and the lowliness of his human nature, might be forgiven. But for those which affected his Divine nature, accusing him of being in league with the devil, denying his divinity, and attributing the power which manifestly implied divinity, to the prince of fallen spirits, there could be no pardon. This sin was a very different thing from what is now often supposed to be the sin against the Holy Ghost. It was a wanton and blasphemous attack on the Divine power and nature of Christ. Such a sin God would not forgive. Speaketh against the Holy Ghost. This probably refers to the Divine nature of Christ--the power by which he wrought his miracles. There is no evidence that it refers to the Third Person of the Trinity. The word ghost means spirit, and probably means the Divine nature or spirit with which the man Jesus was endowed. And the meaning of the whole passage may be-- "He that speaks against me as a man of Nazareth, that speaks contemptuously of my humble birth, etc., may be pardoned; but he that reproaches my Divine character, charging it as being in league with Satan, and blaspheming the power of God manifestly displayed by me, can never obtain forgiveness." Neither in this world, neither in the world to come. That is, as Mark expresses it, hath never forgiveness, but is in danger of eternal damnation. This fixes the meaning of the phrase. It means, then, not the future age or dispensation, known among the Jews as the world to come; but it means that the guilt will be unpardoned for ever; that such is the purpose of God, that he will not forgive a sin so direct, presumptuous, and awful. It cannot be inferred from this that any sins will be forgiven in hell. He meant simply to say that there were no possible circumstances in which the offender could find forgiveness. He certainly did not say that any sin unpardoned here would be pardoned hereafter. {c} "all manner" Mr 3:28; Lu 12:10 {d} "the Holy Ghost" He 10:29; 1 Jn 5:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 32 Verse 32. No Barnes text on this verse. See Barnes on "Mt 12:31" {e} "it shall be" Lu 7:34; Joh 7:12; 1 Ti 1:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 33 Verse 33. Either make, etc. The fact asserted in this verse is, that a tree is known not by its leaves, or bark, or form, but by its fruit. The application to the argument is this: "You are to judge of man's being in league with Satan by his works. If my doctrines and works be properly the works of Satan, then I am corrupt; if not, then your charge is blasphemy. So, on the other hand, if, not withstanding your professions, your works are the works of the devil, and your doctrines be such as he would teach, it would prove respecting you that which you charge on me." In this indirect but powerful manner, he advances to the charge against them, which he urges in the following verses. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 34 Verses 34,35. O generation of vipers. Christ here applies the argument which he had suggested in the previous verse. They were a wicked race; like poisonous reptiles, with a corrupt and evil nature. They could not be expected to speak good things--that is, to speak favourably of him and his works. As the bad fruit of a tree was the proper effect of its nature, so were their words about him and his works the proper effects of their nature. The abundance or fulness of the heart produced the words of the lips. Vipers. These are a poisonous kind of serpents, not often a yard long, and about an inch thick, having a flat head. The males have two large teeth, through which a most deadly poison is thrown into the wound made by the bite. They are an emblem of malignity and mischief. These were strong expressions to be used by the meek and lowly Jesus; but they were not the effect of anger and malice; they were a declaration of the true character of the men with whom he was conversing--a declaration most justly deserved. See Barnes "Mt 3:7". {f} "generation" Mt 3:17 {g} "out of the" Lu 6:45 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 35 Verse 35. No Barnes text on this verse. See Barnes on "Mt 12:34" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 36 Verse 36. But I say unto you, etc. Christ closes this address to his malignant and wicked hearers by a solemn declaration that for these things God would bring them into judgment. They, therefore, who had spoken so malignantly against him, could not escape. Idle word. This literally means a vain, thoughtless, useless word, that accomplishes no good. Here it means, evidently, wicked and injurious, false and malicious; for such were the words which they had spoken. {h} "give account" Ec 12:14; Eph 5:4,6; Jude 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 37 Verse 37. By thy words thou shalt be justified, etc. That is, words shall be the indication of the true principles of the heart; by words the heart shall be known, as the tree is by its fruit. If they are true, proper, chaste, instructive, pious, they will prove that the heart is right. If false, envious, malignant, and impious, they will prove that the heart is wrong, and will therefore be among the causes of condemnation. It is not meant that words will be the only thing that will condemn man; but that they will be all important part of the things for which he shall be condemned. See Jas 3:3-12. {i} "thy words" Pr 13:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 38 Verses 38-42. We would see a sign from thee. See Lu 11:16; 29-32. A sign commonly signifies a miracle; that is, a sign that God was with the person, or had sent him. Comp. See Barnes "Is 7:11". Luke adds that this was done tempting him trying him, doubting if he had the power to do it. If these persons had been present with him for any considerable time, they had already seen sufficient proofs that he was what he pretended. They might have been, however, those who had recently come; and then the emphasis must be laid on "we." We, as well as the others, would see a proof that thou art the Christ. In either case it was a temptation. If they had not seen him work a miracle, yet they should have believed it by testimony. Comp. Joh 20:29. Perhaps the emphasis is to be laid on the words from heaven. They might profess not to doubt that his miracles were real, but they were not quite satisfactory. They were desirous of seeing something, therefore, that should clear up their doubts, where there could be no opportunity for dispute. A comet, or lightning, or thunder, or sudden darkness, or the gift of food raining upon them, they supposed would be decisive. Perhaps they referred in this to Moses. He had been with God amidst thunders and lightnings; and he had given them manna--bread from heaven-- to eat. They wished Jesus to show some miracle equally undoubted. {k} "sign from thee" Mt 16:1; 1 Co 1:22 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 39 Verse 39. An evil and adulterous generation. The relation of the Jews to God was often represented as a marriage contract;--God as the husband, and the Jewish people as the wife. See Isa 57:3; Ho 3:1 Eze 16:15. Hence their apostasy and idolatry are often represented as adultery. This is the meaning, probably, here. They were evil, and unfaithful to the covenant or to the commandments of God--an apostate and corrupt people. There is, however, evidence that they were literally an adulterous people. There shall no sign be given to it, etc. They sought some direct miracle from heaven. He replied that no such miracle should be given, He did not mean to say that he would work no more miracles, or give no more evidence that he was the Christ; but he would give no such miracle as they required. He would give one that ought to be as satisfactory evidence to them that he was from God, as the miraculous preservation of Jonah was to the Ninevites that he was divinely commissioned. As Jonah was preserved three days by miracle, and then restored alive, so He would be raised from the dead after three days. As on the ground of this preservation the Ninevites believed Jonah and repented, so on the ground of his resurrection the men of an adulterous and wicked generation ought to repent, and believe that He was from God. "The sign of the prophet Jonas," means the sign or evidence which was given to the people of Nineveh that he was from God--to wit, that he had been miraculously preserved, and was therefore divinely commissioned. The word Jonas is the Greek way of writing the Hebrew word Jonah, as Elias is for Elijah. {l} "adulterous generation" Isa 57:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 40 Verse 40. For as Jonas was three days, etc. See Jon 1:17. This event took place in the Mediterranean Sea, somewhere between Joppa and Tarshish, when he was fleeing from Nineveh. It is said that the whale seldom passes into that sea, and that its throat is too small to admit a man. It is probable, therefore, that a fish of the shark kind is intended. Sharks have been known often to swallow a man entire. The fish in the book of Jonah is described merely as a great fish, without specifying the kind. It is well known that the Greek word translated whale, in the New Testament, does not of necessity mean a whale, but may denote a large fish of any kind. Three days and three nights. It will be seen, in the account of the resurrection of Christ, that he was in the grave but two nights and a part of three days. See Mt 28:6. This computation is, however, strictly in accordance with the Jewish mode of reckoning. If it had not been, the Jews would have understood it, and would have charged our Saviour as being a false prophet; for it was well known to them that he had spoken this prophecy, Mt 27:63. Such a charge, however, was never made; and it is plain, therefore, that what was meant by the prediction was accomplished. It was a maxim, also, among the Jews, in computing time, that a part of a day was to be received as the whole. Many instances of this kind occur in both sacred and profane history. See 2 Ch 10:5-12; Ge 42:17,18. Comp. Es 4:16 with Es 5:1. In the heart of the earth. The Jews used the word heart to denote the interior of a thing, or to speak of being in a thing. It means, here, to be in the grave or sepulchre. {m} "as Jonas" Jon 1:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 41 Verse 41. The men of Nineveh. Nineveh was the capital of the Assyrian empire. It was founded by Ashur, Ge 10:11. It was situated on the banks of the river Tigris, to the north-east of Babylon. It is now so completely destroyed that geographers are unable to ascertain whether it was on the eastern or western bank. It was a city of vast extent, and of corresponding wickedness. It was forty-eight miles in circuit; its walls were one hundred feet high, and ten thick, and were defended by fifteen hundred towers, each two hundred feet in height. It contained in the time of Jonah, it is supposed, six hundred thousand inhabitants. The destruction of Nineveh, threatened by Jonah in forty days, was suspended, by their repentance, two hundred years. It was then overthrown by the Babylonians, about six hundred years before Christ. During the siege, a mighty inundation of the river Tigris took place, which threw down a part of the walls, through which the enemy entered, and sacked and destroyed the city. This destruction had been foretold one hundred and fifteen years before, by Nahum, Na 1:8 "But with an overwhelming flood he will make an utter end of the place thereof." And Na 2:6: "The gates of the river shall be opened, and the palace shall be dissolved." The place is completely destroyed. The very situation is unknown. If it seem strange that ancient cities are so completely destroyed that no remains of brick or stone are to be found, it should be remembered that they were built of clay dried only in the sun, and not burned; that frequent rams softened the clay; and that the mighty walls and dwellings, in the lapse of ages, would sink down into an undistinguished heap of ruins. Shall condemn it. That is, their conduct, in repenting at Jonah's prediction, shall condemn this generation. They, ignorant and wicked heathen, repented when threatened with temporal judgment by a mere man--Jonah; you, Jews, professing to be enlightened, though threatened for your great wickedness with eternal punishment by the Son of God---a far greater Being than Jonah--repent not, and must therefore meet with a far heavier condemnation. {n} "condemnation" Ro 2:27 {o} "at the preaching" Jon 3:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 42 Verse 42. The queen of the south. That is, the queen of Sheba, 1 Ki 10:1. Sheba was probably a city of Arabia, situated to the south of Judea. Comp. See Barnes "Isa 60:6". From the uttermost parts of the earth. This means simply from the most distant parts of the hospitable world then known. See a similar expression in De 28:49. As the knowledge of geography was limited, the place was in fact by no means in the extreme parts of the earth. It means that she came from a remote country; and she would condemn that generation, for she came a great distance to hear the wisdom of Solomon; and the Jews of that age would not listen to the wisdom of One much greater than Solomon, though present with them. {p} "queen" Lu 11:31 {q} "she came" 2 Ch 9:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 43 Verses 43-45. When the unclean spirit, etc. The general sentiment which our Saviour here teaches is much more easily understood than the illustration which he uses. The Jews had asked a sign from heaven that should decisively prove that he was the Messiah, and satisfy their unbelief. He replies, that though he should give them such a sign--a proof conclusive and satisfactory; and though for a time they should profess to believe, and apparently reform--yet such was the obstinacy of their unbelief and wickedness, that they would soon return to them, and become worse and worse. Infidelity and wickedness, like an evil spirit in a possessed man, were appropriately at home in them. If driven out, they would find no other place so comfortable and undisturbed as their bosoms, Everywhere they would be comparatively like an evil spirit going through deserts and lonely places, and finding no place of test. They would return, therefore, and dwell with them. He walketh through dry places. That is, through deserts--regions of country unwatered, sandy, barren, desolate, That out Saviour here speaks according to the ancient opinions of the Jews, that evil spirits had their abodes in those desolate uninhabited regions, there can be no doubt. Nor can there be any doubt that the Bible gives countenance to the opinion. Thus Re 18:2: "Babylon--is become the habitation of devils, and the hold of every foul spirit;" that is, has become desolate --a place where evil spirits appropriately dwell. So Isa 13:21: "And satyrs shall dance there;" i.e., according to the ancient Greek translation, "devils, or demons, shall dance there." See also Jer 50:39. See Barnes "Isa 34:14". See Barnes "De 32:17". Seeking rest, and findeth none, Thus desolate and dry regions are represented as uncomfortable habitations; so much so, that the dissatisfied spirit, better pleased with a dwelling in the bosoms of men, as affording an opportunity of doing evil, seeks a return there. {r} "When the unclean" Lu 11:24 {s} "he walketh" Job 1:7; 1 Pe 5:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 44 Verse 44. Then he saith, I will return into my house, etc. The man is called his house, because he had been the place where the spirit had dwelt. He findeth it empty, etc. There is here the continuance of the reference to the dwelling of the spirit in men. He was called his house. By the absence of the evil spirit, the house is represented as unoccupied, or empty, swept, and garnished; that is, while the evil spirit was away, the man was restored to his right mind, was freed from his wicked influence. Garnished. Adorned, put in order, furnished. Applied to the man, it means that his mind was sane and regular when the evil spirit was gone; or, he had a lucid interval. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 45 Verse 45. Then goeth he, etc. Seeing the state of the man, dissatisfied with a lonely dwelling in the desert where he could do no evil, envious of the happiness of the individual, and supremely bent on evil, he resolved to increase his power of malignant influences, and return. He is therefore represented as taking seven other spirits still worse, and returning to his former habitation. Seven denotes a large but indefinite number. It was a favourite number with the Jews, and was used to denote completeness or perfection, or any finished or complete number. See 1 Sa 2:5; Re 1:4. Here it means a sufficient number completely to occupy and harass his soul. Even so shall it be with this generation. This shows the scope and design of this illustration. The state of that man was a representation of that generation of men. Much might be done to cure their unbelief; much to reform them externally; but such was the firm hold which the principles of infidelity and wickedness had taken of their minds as their proper habitation, that they would return, after all the means used to reform them, and the people would be worse and worse. And this was literally accomplished. After all the instructions and miracles of the Saviour and his apostles; after all that had been done for them by holy men and prophets, and by the judgments and mercies of God; and after all their external temporary reformations--like the temporary departure of an evil spirit from a man possessed--yet such was their love of wickedness, that the nation became worse and worse. They increased in crime, like the sevenfold misery and wretchedness of the man into whose bosom the seven additional evil spirits came. They rejected God's messengers, abused his mercies, crucified his Son, and God gave their temple, and capital, and nation, into the hands of the Romans, and thousands of the people to destruction. It is not proved, by this passage, that evil spirits actually dwell in deserts. It is proved only that such was the opinion of the Jews; that it was drawn from some expressions in the Bible; and that such expressions were sufficiently clear to justify our Saviour in drawing an argument from them to confound those who firmly believed that such was the case. Nor is there any absurdity in the opinion. For (1.) there are evil spirits. See Barnes "Mt 8:33". (2.) They must exist in some place. (3.) There is as much propriety that they should be located about our earth as anywhere. (4.) The clear doctrine of the Bible is, that many of them have much to do with our world. (5.) It is as reasonable that they should dwell commonly in desolate and uninhabited regions as anywhere else. {t} "worse than the first" Heb 6:4; 10:26; 2 Pe 2:20,22 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 46 Verses 46-50. See also Mr 3:31-35; Lu 8:19-21. His brethren. There has been some difference of opinion about the persons who were meant here; some supposing that they were children of Mary his mother, others that they were the children of Mary the wife of Cleophas or Alpheus his cousins, and called brethren according to the customs of the Jews. The natural and obvious meaning is, however, that they were the children of Mary his mother. See also Mr 6:3. To this opinion, moreover, there can be no valid objection. {u} "his mother" Mr 3:31; Lu 8:19 {v} "brethren stood" Mt 13:55 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 47 Verse 47. No Barnes text on this verse. See Barnes on "Mt 12:46" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 48 Verse 48. Who is my mother? etc. There was no want of affection or respect in Jesus towards his mother, as is proved by his whole life. See especially Lu 2:51; Joh 19:25-27. This question was asked merely to fix the attention of the hearers, and to prepare them for the answer; that is, to show them who sustained towards him the nearest and most tender relation. To do this he pointed to his disciples: Dear and tender as were the ties which bound him to his mother and brethren, yet those which bound him to his disciples were more tender and sacred. How great was his love for his disciples, when it was more than even that for his mother! And what a bright illustration of his own doctrine, that we ought to forsake father, and mother, and friends, and-houses, and lands, to be his followers. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 49 Verse 49. No Barnes text on this verse. See Barnes on "Mt 12:46" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 12 - Verse 50 Verse 50. No Barnes text on this verse. See Barnes on "Mt 12:46" {w} "will of my Father" Mt 7:20; Joh 15:14; Ga 5:6; Heb 2:11; 1 Jn 2:17. REMARKS ON MATTHEW CHAPTER 12 (1.) Our Saviour has taught us the right use of the Sabbath, Mt 12:1-13. His conduct was an explanation of the meaning of the fourth commandment. By his example we may learn what may be done. He himself performed only those works on the Sabbath which were strictly necessary for life, and those which went to benefit the poor, the afflicted, and needy. Whatever work is done on the Sabbath that is not for these ends, must be wrong. All labour that can as well be done on another day; all which is not for the support of life, or to aid the ignorant, poor, and sick, must be wrong. This example justifies teaching the ignorant, supplying the wants of the poor, instructing children in the precepts of religion, teaching those to read in Sabbath-schools who have no other opportunity for learning, and visiting the sick, when we go not for formality, or to save time on some other day, but to do them good. (2.) The Sabbath is of vast service to mankind. It was made for man, not for man to violate or profane, or to be merely idle, but to improve to his spiritual and eternal good. Where men are employed through six days in worldly occupations, it is kind towards them to give them one day particularly to prepare for eternity. Where there is no Sabbath there is no religion. There are no schools for instructing the poor. There are no means of enlightening the ignorant. This truth, from the history of the world, will bear to be recorded in letters of gold, that the true religion will exist among men only when they strictly observe the Sabbath. They, therefore, who do most to promote the observance of the Sabbath, are doing most for religion and the welfare of man. In this respect, Sunday-school teachers may do more, perhaps, than all the world besides, for the best interests of the world. (3.) In the conduct of Christ, Mt 12:14,15 we have an example of Christian prudence. Re did not throw himself needlessly into danger, he did not remain to provoke opposition. He felt that his time was not come, and that his life, by a prudent course, should be preserved. He therefore withdrew. Religion requires us to sacrifice our lives rather than deny the Saviour. To throw our lives away, when with good conscience they might be preserved, is self-murder. (4.) The rejection of the gospel in one place is often the occasion of its being received elsewhere, Mt 12:15 Men may reject it to their own destruction; but somewhere it will be preached, and will be the power of God unto salvation. The wicked cannot drive it out of the world. They only secure their own ruin, and, against their will, benefit and save others. To reject it is like turning a beautiful and fertilizing stream from a man's own land. He does not, he cannot dry it up. It will flow somewhere else. He injures himself, and perhaps benefits multitudes. Men never commit so great foolishness and wickedness, and so completely fail in what they aim at, as in rejecting the gospel. A man, hating the light of the sun, might get into a cave or dungeon, and be in total darkness; but the sun will continue to shine, and millions, in spite of him, will be benefited by it. So it is with the gospel. (5.) Christ was mild, still, retiring; not clamorous or noisy, Mt 12:19. So is all religion. There is no piety in noise; if there was, then thunder and artillery would be piety. Confusion and discord are not religion. Loud words and shouting axe not religion. Religion is love, reverence, fear, holiness, deep and awful regard for the presence of God, profound apprehensions of the solemnities of eternity, imitation of the Saviour. It is still. It is full of awe--an awe too great to strive, or cry, or lift up the voice in the streets. If men ever should be overawed, and filled with emotions repressing noise and clamour, it should be when they approach the great God. This great truth is the essence of religion, that we have most of it when we come nearest in all things to the Lord Jesus Christ. (6.) The feeble may trust to Jesus, Mt 12:20. A child of any age, an ignorant person, the poorest man, may come, and he shall in no wise be cast out. It is a sense of our weakness that Jesus seeks. Where that is, he will strengthen us, and we shall not fail. (7.) Grace shall not be extinguished, Mt 12:20. Jesus, where he finds it in the feeblest degree, will not destroy it. He will cherish it. He will kindle it to a flame. It shall burn brighter and brighter, till it "glows with the pure spirits above." (8.) Men are greatly prone to ascribe all religion to the devil, Mt 12:24. Anything that is unusual, anything that confounds them, anything that troubles their consciences, they ascribe to fanaticism, overheated zeal, and Satan. It has always been so. It is sometimes an easy way to stifle their own convictions, and to bring religion into contempt. Somehow or other, like the Pharisees, infidels must account for revivals of religion, for striking instances of conversion, and for the great and undeniable effects which the gospel produces. How easy to say that it is delusion, and that it is the work of the devil! How easy to show at once the terrible opposition of their own hearts to God, and to boast themselves, in their own wisdom, in having found a cause so simple for all the effects which religion produces in the world! How much pains, also, men will take to secure their own perdition, rather, than to admit it to be possible that Christianity should be true! (9.) We see the danger of blasphemy--the danger of trifling with the influences of the Holy Spirit, Mt 12:31,32. Even if we do not commit the unpardonable sin, yet we see that all trifling with the Holy Ghost is a sin very near to God, and attended with infinite danger. He that laughs away the thoughts of death and eternity; he that seeks the society of the gay and trifling, Or of the sensual and profane, for the express purpose of driving away these thoughts; and he that struggles directly against his convictions, and is resolved that he will not submit to God, may be, for aught he knows, making his damnation sure. Why should God ever return, when he has once rejected the gospel? Who would be to blame if the sinner is then lost? Assuredly not God. None but himself. Children sometimes do this. Then is the time, the very time, when they should begin to love God and Jesus Christ. Then the Spirit also strives. Many have then given their hearts to him, and become Christians. Many more might have clone so, if they had not grieved away the Spirit of God. (10.) We see the danger of rejecting Christ, Mt 12:38-42. All past ages, all the wicked and the good, the foolish and the wise, will rise up in the day of judgment, and condemn fit, if we do not believe the gospel. No people, heretofore, have seen so much light as we do in this age. And no people can be so awfully condemned as those who, in a land of light, of Sabbaths, and Sabbath-schools, reject Christ, and go to hell. Among the hundred and twenty thousand children of Nineveh, Jon 4:11 there was not one single Sunday- school. There was no one to tell them of God and the Saviour. They have died and gone to judgment. Children now living will die also, and go to meet them in the day of judgment. How will they condemn the children of this age, if they do not love the Lord Jesus Christ! (11.) Sinners, when awakened, if they grieve away the Spirit of God, become worse than before, Mt 12:43-45. They are never as they were. Their hearts are hard, their consciences are seared, they hate religious men, and they plunge deeper and deeper into sin. Seven devils often dwell where one did; and God gives the man over to blindness of mind and hardness of heart. This shows, also, the great guilt and danger of grieving the Holy Ghost. (12.) We see the love of Christ for his followers, Mt 12:46-50. Much as he loved his mother, yet he loved his disciples more. He still loves them. He will always love them. His heart is full of affection for them. And though poor, and despised, and unknown to the rich and mighty, yet to Jesus they are still clearer than mother, and sisters, and brothers. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 1 MATTHEW CHAPTER 13 Verses 1,2. The sea side. This was the sea of Tiberias. The multitude stood on the shore near to him, so that he could be easily heard. He went into a ship--that is, a boat--and sat down to address them. Few spectacles could be more interesting than a vast crowd, on the banks of a smooth and tranquil sea--an emblem of his instructions-- and the Son of God addressing them on the great interests of eternity. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 2 Verse 2. No Barnes text on this verse. See Barnes on "Mt 13:1" {x} "into a ship" Lu 5:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 3 Verses 3-9. In parables. The word parable is derived from a Greek word signifying to compare together, and denotes a similitude taken from a natural object to illustrate a spiritual or moral subject. It is a narrative of some fictitious or real event, in order to illustrate more clearly some truth that the speaker wished to communicate. In early ages it was much used. Heathen writers, as AEsop, often employed it. In the time of Christ it was in common use. The prophets had used it, and Christ employed it often in teaching his disciples. It is not necessary to suppose that the narratives were strictly true. The main thing--the inculcation of spiritual truth--was gained equally, whether it was true, or was only a supposed case. Nor was there any dishonesty in this. It was well understood. No person was deceived. The speaker was not understood to affirm the thing literally narrated, but only to fix the attention more firmly on the moral truth that he presented. The design of speaking in parables was the following: (1.) To convey truth in a more interesting manner to the mind; adding to the truth conveyed the beauty of a lovely image or narrative. (2.) To teach spiritual truth so as to arrest the attention of ignorant people, making an appeal to them through the senses. (3.) To convey some offensive truth, some pointed personal rebuke, in such a way as to bring it home to the conscience. Of this kind was the parable which Nathan delivered to David, 2 Sa 12:1-7 and many of our Saviour's parables addressed to the Jews. (4.) To conceal from one part of his audience truths which he intended others should understand. Thus Christ often, by this means, delivered truths to his disciples in the presence of the Jews, which he well knew the Jews would not understand; truths pertaining to them particularly, and which he was under no obligations to explain to the Jews. See Mr 4:33; Mt 13:13-16. Our Saviour's parables are distinguished above all others for clearness, purity, chasteness, intelligibility, importance of instruction, and simplicity. They are taken mostly from the affairs of common life, and intelligible, therefore, to all men. They contain much of himself his doctrine, life, design in coming, and claims; and are therefore of importance to all men; and they are told in a style of native simplicity intelligible to the child, yet instructive to men of every rank and age. In his parables, as in all his instructions, he excelled all men in the purity, importance, and sublimity of Iris doctrine. Verse 3. A Sower went forth to sow. The image here is taken from an employment known to all men, and therefore intelligible to all. Nor can there be a more striking illustration of preaching the gospel, than placing the seed in the ground to spring up hereafter, and bear fruit. Sower. One who sows or scatters seed. A farmer. It is not improbable that one was near the Saviour when he spoke this parable. {y} "sower" Mr 4:2; Lu 8:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 4 Verse 4. Some seeds fell by the way side. That is, the hard path or headland, which the plough had not touched, and where there was no opportunity for it to sink into the earth. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 5 Verse 5. Stony places. Where there was little earth, but where it was hard and rocky; so that the roots could not strike down into the earth for sufficient moisture to support the plant, When the sun became hot, they of course withered away. They sprang up the sooner because there was little earth to cover them. Forthwith. Immediately. Not that they sprouted and grew any quicker or faster than the others, but they were not so long in reaching the surface. Having little root, they soon withered away. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 7 Verse 7. Among thorns. That is, in a part of the field where the thorns and shrubs had been imperfectly cleared away, and not destroyed. They grew with the grain, crowded it, shaded it, exhausted the earth, and thus choked it. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 8 Verse 8. Into good ground. The fertile and rich soil. In sowing, by far the largest proportion of seed will fall into the good soil; but Christ did not intend to teach that these proportions would be exactly the same among those who heard the gospel. Parables are designed to teach some general truth; and the circumstances should not be pressed too much in explaining them. An hundredfold, etc. That is, a hundred, sixty, or thirty grains, for each one that was sowed--an increase by no means uncommon. Some grains of wheat will produce twelve or fifteen hundred grains. The usual proportion on a field sown, however, is not more than twenty, fifty, or sixty bushels for one. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 9 Verse 9. Who hath ears, etc. This is a proverbial expression, implying that it was every man's duty to pay attention to what was spoken, Mt 11:15. {z} "Who hath ears" Mt 11:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 10 Verses 10-17. Christ, in these verses, gives a reason why he used this manner of instruction. See also Mr 4:10-12; Lu 8:9,10. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 11 Verse 11. The mysteries of the kingdom. The word mystery, in the Bible, properly means a thing that is concealed, or that has been concealed. It does not mean that the thing was incomprehensible, or even difficult to be understood. The thing might be plain enough if revealed, but it means simply that it had not been made known. Thus the mysteries of the kingdom do not mean any doctrines incomprehensible in themselves considered, but simply doctrines about the preaching of the gospel, and the establishment of the new kingdom of the Messiah which had not been understood, and which were as yet concealed from the great body of the Jews. See Ro 16:26; 11:25; Eph 3:3,4,9. Of this nature was the truth that the gospel was to be preached to the Gentiles, that the Jewish polity was to cease, that the Messiah was to die, etc. To the disciples it was given to know these truths. It was important for them, as they were to carry the gospel around the globe. To the others it was not then given. They were too gross, too earthly; they had too grovelling conceptions of the Messiah's kingdom to understand these truths, even if presented. They were not to preach it, and hence our Saviour was at particular pains to instruct his apostles. The Pharisees, and Jews generally, were not prepared for it, and would not have believed it, and therefore he purposely employed a kind of teaching that they did not understand. {a} "to know" Mt 11:25; Mr 4:11; 1 Co 2:10-14; Eph 1:9,18; 3:9 Col 1:26,27; 1 Jn 2:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 12 Verse 12. Whosoever hath, etc. This is a proverbial mode of speaking. It means that a man who improves what light, grace, and opportunities he has, shall have them increased. From him that improves them not, it is proper that they should be taken away. The Jews had many opportunities of learning the truth, and some light still lingered among them. But they were gross and sensual, and misimproved them, and it was a just judgment that they should be deprived of them. Superior knowledge was given to the disciples of Christ; they improved it, however slowly, and the promise was that it should be greatly increased. {b} "For whosoever" Mt 25:29; Lu 9:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 13 Verse 13. Because they seeing see not. Mr 4:12; Lu 8:10 say, "That seeing, they may not see," etc. But there is no difference. Matthew simply states the fact, that though they saw the natural meaning of the story--though they literally understood the parable--yet they did not understand its spiritual signification. Mark and Luke do not state the fact, but affirm that he spoke with this intention--implying that such was the result. Nor was there any dishonesty in this, or any unfair disguise, He had truths to state which he wished his disciples particularly to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did. He therefore chose to state the doctrines so that if their hearts had been right, and if they had not been malignant and blind, they might have understood them. His doctrines he stated in the best possible way; and it was not his fault if they did not understand him. By little and little, in this way, he prepared many, even of the Jews, to receive the truth when it was proposed by the only possible way of ever gaining access to their minds. It was, moreover, entirely proper and right to impart instruction to his disciples, which he did not intend for others. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 14 Verses 14,15. And in them is fulfilled, etc. This place is quoted substantially from Isa 6:9,10. It was literally fulfilled in the time of Isaiah. In the time of Christ the people had the same character. Like them, they closed their eyes upon the truth, and rejected the Divine teaching. The words of Isaiah were, therefore, as well fitted to express the character of the people in the time of Christ, as in that of the prophet. In this sense they were fulfilled, or filled up, or a case occurred that corresponded to their meaning. See Barnes "Mt 1:22". It is not by any means intended that Isaiah, when he spoke these words, had any reference to the time of Christ. The meaning in both places is, that the people were so gross, sensual, and prejudiced, that they would not see the truth, or understand anything that was contrary to their grovelling opinions and sensual desires; a case by no means uncommon in the world. See the passage more fully explained See Barnes "Isa 6:1" and following. Waxed gross. Literally, has become fat. It is commonly applied to the body, but is also used to denote one who is stupid and foolish in mind. Here it means that the people were so sensual and corrupt that they did not see or understand the pure spiritual principles of the gospel. Lest--they should see, etc. Lest they should see their lost condition as sinners, and turn and live. The reason given here why they did not hear and understand the gospel is, that their heart was wrong. They would not attend to the things that make for their peace. I should heal them. Should pardon, sanctify, and save them. Sin is often represented as a disease, and the pardon and recovery of the soul from sin as healing. {c} "of Esias" Isa 6:9 {d} "By hearing" Eze 12:2; Joh 12:40; Ac 28:26,27; Ro 11:8; 2 Co 3:14,15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 15 Verse 15. No Barnes text on this verse. See Barnes on "Mt 13:14" {e} "dull of hearing" Heb 5:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 16 Verse 16. Blessed are your eyes, etc. That is, you are happy that you are permitted to see truth which they will not see. You are permitted to understand the spiritual meaning of the parables, and in some degree the plan of salvation. {f} "But blessed" Mt 16:17; Lu 10:23,24; Joh 20:29; 2 Co 4:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 17 Verse 17. Many prophets and righteous men, etc. They wished to see the times of the Messiah. They looked to it as a time when the hopes of the world would be fulfilled, and the just be happy. See Joh 8:5,6, "Abraham rejoiced to see my day; and he saw it, and was glad." See also 1 Pe 1:10-12; Heb 11:13. So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes, and the end of the prophecies, Re 19:10. The object always dearest to the hearts of all righteous men is, to witness the coming and advancement of the kingdom of Christ. {g} "that many" Eph 3:5,6; Heb 11:13; 1 Pe 1:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 18 Verses 18-23. See also Mr 4:13-20; Lu 8:11-15. Hear ye therefore the parable of the sower. That is, hear the explanation, or spiritual meaning of the narrative given before. Mark adds, Mr 4:13, "Know ye not this parable? and how then will ye know all parables?" By which it seems that he regarded this as one of the simplest and plainest of them, and gave an explanation of it that they might understand the general principles of interpreting them. {h} "Hear ye" Mr 4:14; Lu 8:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 19 Verse 19. When any one heareth, etc. The seed represents the word of God communicated in any manner to the minds of men, by the Scriptures, by preaching, by acts of providence, or by the direct influence of the Holy Spirit. Then cometh the wicked one. That is, Satan, Mr 4:15 or the devil Lu 8:12 the one eminently wicked, the accuser, the tempter. He is represented by the fowls that came and picked up the seed by the way-side. The gospel is preached to men hardened in sin. It makes no impression. It lies like seed in the hard path; it is easily taken away, and never suffered to take root. {i} "word of the kingdom" Mt 4:23 {k} "wicked one" 1 Jo 2:13,14; 3:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 20 Verses 20-22. Into stony places. Jesus explains this as denoting those who hear the gospel; who are caught with it as something new or pleasing; who profess themselves greatly delighted with it, and who are full of zeal for it. Yet they have no root in themselves. They are not true Christians. Their hearts are not changed. They have not seen their guilt and danger, and the true excellency of Christ. They are not really attached to the gospel; and when they are tried and persecution comes, they fall--as the rootless grain withers before the scorching rays of the noon-day sun. Anon. Quickly, or readily. They do not look at it coolly and as matter of principle. Is offended. That is, stumbles and falls. Persecution and trial are placed in his path, and he falls as he would over a stumbling-block, he has not strength of principle enough--not confidence in God to carry him through them. The thorns. These represent cares, anxieties, and the deceitful lure of riches, or the way in which a desire to be rich deceives us. They take the time and attention. They do not leave opportunity to think and examine the state of the soul. Besides, riches allure, and promise what they do not yield. They promise to make us happy; but, when gained, they do not do it. The soul is not satisfied. There is the same desire to possess more wealth. And to this there is no end--but death. In doing it, there is every temptation to be dishonest, to cheat, to take advantage of others, to oppress others, and to wring their hard earnings from the poor. Every evil passion is therefore cherished by the love of gain; and it is no wonder that the word is choked, and every good feeling destroyed, by this "execrable love of gold." See 1 Ti 6:7-11. How many, oh how many, thus foolishly drown themselves in destruction and perdition! How many more might reach heaven, if it were not for this deep-seated love of that which fills with care, deceives the soul, and finally leaves it naked, and guilty, and lost! See Barnes on "Mt 13:18" {l} "joy receiveth" Isa 58:2; Eze 33:31,32; Joh 5:35; Ga 4:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 21 Verse 21. No Barnes text on this verse. See Barnes on "Mt 13:20"; See Barnes on "Mt 13:18" {m} "offended" Mt 24:10; 26:31; 2 Ti 4:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 22 Verse 22. No Barnes text on this verse. See Barnes on "Mt 13:18"; See Barnes on "Mt 13:20" {n} "care of this world" Lu 14:16-24 {o} "choke the word" Mr 10:23; 1 Ti 6:9; 2 Ti 4:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 23 Verse 23. Into the good ground. Those whose hearts are prepared by grace to receive it honestly, and to give it full opportunity to grow. In a rich and mellow soil-- a heart that submits itself to the full influence of truth, unchecked by cares and anxieties; under the showers and summer suns of Divine grace; with the heart spread open, like a broad luxuriant field, to the rays of the morning, and to evening dews--the gospel takes deep root, and grows; it has full room, and then and there only shows what it is. {p} "beareth fruit" Joh 15:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 24 Verses 24-30. The kingdom of heaven is likened, etc. That is, the gospel resembles. The kingdom of heaven, See Barnes "Mt 3:2" means here the effect of the gospel by its being preached. The meaning of this parable is plain. The field represents the world in which the gospel is preached. The good seed, the truths preached by Christ and his apostles. {q} "parable" Isa 28:10,13 {r} "good seed" 1 Pe 1:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 25 Verse 25. While men slept, his enemy came, etc. That is, in the night, when it could be done without being seen, an enemy came and scattered bad seed on the new-ploughed field, perhaps before the good seed had been harrowed in. Satan thus sows false doctrine in darkness. In the very place where the truth is preached, and while the hearts of people are open to receive it, by false but plausible teachers, he takes care to inculcate false sentiments. Often it is one of his arts, in a revival of religion, to spread secretly dangerous notions of piety. Multitudes are persuaded that they are Christians, who are deceived. They are awakened, convicted, and alarmed. They take this for conversion. Or they find their burden gone; they fancy that they hear a voice; or a text of Scripture is brought to them, saying that their sins are forgiven; or they see Christ hanging on the cross in a vision; or they dream that their sins are pardoned, and they suppose they are Christians. But they are deceived. None of these things are any conclusive evidence of piety. All these may exist, and still there be no true love of God, or Christ, and no real hatred of sin, and change of heart. An enemy may do it to deceive them, and to bring dishonour on religion. Sowed tares. By tares is probably meant a degenerate kind of wheat, or the darnel grass growing in Palestine. In its growth and form it has a strong resemblance to genuine wheat. But it either produces no grain, or that of a very inferior and hurtful kind. Probably it comes near to what we mean by chess. It was extremely difficult to separate it from the genuine wheat, on account of its similarity while growing. Thus it aptly represented hypocrites in the church. Strongly resembling Christians in their experience, and, in some respects, their lives, it is impossible to distinguish them from genuine Christians, nor can they be separated until it is done by the great Searcher of hearts at the day of judgment.: An enemy--the devil--hath done it. And nowhere has he shown profounder cunning, or done more to adulterate the purity of the gospel, And went his way. There is something very expressive in this. He knew the soil; he knew how the seed would take root, and grow. He had only to sow the seed, and let alone. So Satan knows the soil in which he sows his doctrine. He knows that in the human heart it will take deep and rapid root. It needs but little culture. Grace needs constant attendance and care. Error, and sin, and hypocrisy, are the native products of the human heart; and, when left alone, start up with deadly luxuriancy. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 26 Verse 26. Then appeared the tares also. That is, then was first discovered the tares. They had grown with the wheat, but so much like it as not to be noticed, till the wheat began to ripen. So, true piety and false hopes are not known by professions, by "blades," and leaves, and flowers, but by the fruit. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 27 Verse 27. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 29 Verse 29. Ye root up also the wheat. They so much resembled the true wheat, that even then it would be difficult to separate them. By gathering them, they would tread down the wheat, loosen and disturb the earth, and greatly injure the crop. In the harvest it could be done without injury. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 30 Verse 30. Let both grow together. They would not spoil the true wheat; and in time of harvest it would be easy to separate them. Our Saviour teaches us here, (1.) that hypocrites and deceived persons must be expected in the church. (2.) That this is the work of the enemy of man. They are not the work of Christianity, any more than traitors are of patriotism, or counterfeiters are of the proper effect of legislating about money. They belong to the world; and hypocrisy is only one form of sin. The Christian religion never made a hypocrite; nor is there a hypocrite on the face of the earth whose principles and practice it does not condemn. (3.) That all hope of removing them entirely would be vain. (4.) That an attempt to remove them altogether would injure real Christianity, by causing excitements, discord, and hard feelings even among Christians. (5.) That he will himself separate them at the proper time. There is no doubt that it is the duty of the church to attempt to keep itself pure, and to cut off gross and manifest offends, 1 Co 5:4,5. He refers to those who may be suspected of hypocrisy, but against whom it cannot be proved; to those who so successfully imitate Christians as to make it difficult or impossible for man to distinguish them. {s} "time of harvest" 1 Ti 5:24 {t} "to burn them" Mal 4:1 {u} "wheat into my barn" Lu 3:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 31 Verses 31,32. See also Mr 4:30-32. The kingdom of heaven. See Barnes "Mt 3:2". It means here either piety in a renewed heart, or the church. In either case the commencement is small. In the heart, it is at first feeble, easily injured, and much exposed. In the church, there were few at first, ignorant, unknown, and un- honoured; yet soon it was to spread through the world. Grain of mustard seed. The plant here described was very different from that which is known among us. It was several years before it bore fruit, and became properly a tree. Mustard, with us, is an annual plant; it is always small, and is properly an herb. The Hebrew writers speak of the mustard-tree as one on which they could climb, as on a fig-tree. Its size was much owing to the climate. All plants of that nature grow much larger in a warm climate, like that of Palestine, than in colder regions. The seeds of this tree were remarkably small:; so that they, with the great size of the plant, were an apt illustration of the progress of the church, and of the nature of faith, Mt 17:20. Young converts often suppose they have much religion. It is not so. They are, indeed, in a new world. Their hearts glow with new affections. They have an elevation, an ecstasy of motion, which they may not have afterwards--like a blind man suddenly restored to sight, The sensation is new, and peculiarly vivid. Yet little is seen distinctly. His impressions are indeed more vivid and cheering than those of him who has long seen, and to whom objects are familiar. In a little time, too, the young convert will see more distinctly, will judge more intelligently, will love more strongly, though not with so much new emotion, and will be prepared to make more sacrifices for the cause of Christ. {v} "grain of mustard seed" Mr 4:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 32 Verse 32. No Barnes text on this verse. See Barnes on "Mt 13:31" {w} "becometh a tree" Eze 17:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 33 Verse 33. The kingdom of heaven. This, here, means the same as in the last parable, perhaps, however, intending to denote more properly the secret and hidden nature of piety in the soul. The other parable declared the fact that the gospel would greatly spread, and that piety in the heart would greatly increase. This declares the way or mode in which it would be done. It is secret, silent, steady; pervading all the faculties of the soul, and all the kingdoms of the world, as leaven, or yeast, though hidden in the flour, and though deposited only in one place, works silently till all the mass is brought under its influence. Three measures. These were small measures, (see the margin) but the particular amount is of no consequence to the story. Nor is anything to be drawn from the fact that three are mentioned. It is mentioned as a circumstance giving interest to the parable, but designed to convey no spiritual instruction. The measure mentioned here probably contained about a peck and a half. {1} "three measures" "The Greek word signifies a measure, (about a peck and a half, wanting a little more than a pint.) __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 34 Verses 34,35. That it might be fulfilled. This is taken from Ps 78:2,3. The sense, and the very words of the Psalm, are given. Christ taught as did that prophet--Asaph--in parables. The words of Asaph described the manner in which Christ taught, and in this sense it could be said that they were fulfilled. See Barnes "Mt 1:22,23". {x} "in parables" Mr 4:33 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 35 Verse 35. No Barnes text on this verse. See Barnes on "Mt 13:34" {y} "by the prophet" Ps 78:2 {z} "kept secret" Lu 10:14; Ro 16:25,26; Col 1:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 36 Verses 36-43. Declare unto us. That is, explain the meaning of the parable. This was done in so plain a manner as to render comment unnecessary. The Son of man, the Lord Jesus, sows the good seed; that is, preaches the gospel. This he did personally, and does now by his ministers, his providence, and his Spirit, by all the means of conveying truth to the mind. This seed was, by various means, to be carried over all the world. It was to be confined to no particular nation or people. The good seed was the children of the kingdom; that is, of the kingdom of God, or Christians. For these the Saviour toiled and died. They are the fruit of his labours. Yet amidst them were wicked men; and all hypocrites and unbelievers in the church are the work of Satan. Yet they must remain together till the end; when they shall be separated, and the righteous saved, and the wicked lost. The one shall shine clear as the sun; the other be cast into a furnace of fire--a most expressive image of suffering. We have no idea of more acute suffering, than to be thrown into the fire, and to have our bodies made capable of bearing the burning heat, and living on in this burning heat for ever and for ever. It is not certain that our Saviour meant to teach here that hell is made up of material fire; but it is certain that he meant to teach that this would be a proper representation of those sufferings. We may be further assured that the Redeemer would not deceive, or use words to torment and tantalize us. He would not talk of hell-fire which had no existence; nor would the God of truth hold out frightful images merely to terrify mankind. If he has spoken of hell, then there is a hell. If he meant to say that the wicked shall suffer, then they will suffer. If he did not mean to deceive mankind, then there is a hell; and then the wicked will suffer. The impenitent, therefore, should be alarmed. And the righteous, however much wickedness they may see, and however many hypocrites there may be in the church, should be cheered with the prospect that soon the just shall be separated from the unjust, and that they shall shine as the sun in the kingdom of their Father. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 37 Verse 37. No Barnes text on this verse. See Barnes on "Mt 13:36" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 38 Verse 38. No Barnes text on this verse. See Barnes on "Mt 13:36" {a} "the world" Ro 10:18; Col 1:6 {b} "of the kingdom" 1 Pe 1:23 {c} "of the wicked" Joh 8:44; Ac 13:10; 1 Jo 3:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 39 Verse 39. No Barnes text on this verse. See Barnes on "Mt 13:36" {d} "end of the world" Joe 3:13; Re 14:15 {e} "the angels" Re 14:15-19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 40 Verse 40. No Barnes text on this verse. See Barnes on "Mt 13:36" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 41 Verse 41. No Barnes text on this verse. See Barnes on "Mt 13:36" {1} "all things" or, "scandals" {g} "and them" Lu 13:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 42 Verse 42. No Barnes text on this verse. See Barnes on "Mt 13:36" {h} "And shall" Mt 3:12; Re 19:20; 20:10 {i} "there shall be wailing" Mt 13:50; 8:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 43 Verse 43. No Barnes text on this verse. See Barnes on "Mt 13:36" {k} "righteous shine" Da 12:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 44 Verse 44. The kingdom of heaven. The gospel. The new dispensation. The offer of eternal life. See Mt 3:2. He compares it to treasure hid in a field. That is, to money concealed; or, more likely, to a mine of silver or gold, that was undiscovered by others, and unknown to the owner of the field. He hideth. That is, he conceals the fact that he has found it; he does not tell of it. With a view of obtaining this, he says that a man would go and sell his property, and buy the field. The conduct of the man would be dishonest. It would be his duty to inform the owner of the field of the discovery. He would be really endeavouring to gain property belonging to another at far less than its real value; and the principle of real integrity would require him to inform him of the discovery. But Christ does not intend to vindicate his conduct, he merely states the way in which men do actually manage to obtain wealth. He states a case, where a man would actually sacrifice his property, and practise diligence and watchfulness, to obtain it. The point of the parable lies in his earnestness, his anxiety, his care, and his obtaining it. The gospel is valuable as such a treasure, Ps 19:10; Pr 3:13-15. From most men it is hid. When a man sees it, and hears it, it is his duty to sacrifice all in the way to his obtaining it; and to seek it with the earnestness with which other men seek for gold. The truth often lies buried; it is like rich veins of ore in the sacred Scriptures; it must be searched out with diligence; and it will repay him for all his sacrifices, Lu 14:33; Php 3:8. {l} "in a field" Pr 2:4,5 {m} "selleth all" Php 3:7,8 {n} "buyeth" Isa 45:1; Re 3:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 45 Verses 45,46. The kingdom of heaven is like unto a merchant man. The meaning is, that the proper seeking for salvation, or the proper conduct in reference to religion, is like the conduct of a merchantman. In his searches he found one pearl of great value, and sold all his possessions to obtain it. So, says he, men seeking for happiness and finding the gospel--the pearl of great price--should be willing to lose all other things for this. Pearls are precious stones, found in the shells of oysters, chiefly in the East Indies, Mt 7:6. They are valuable on account of their beauty, and because they are rare. The value of them is greatly increased by their size. The meaning of this parable is nearly the same as the other. It is designed to represent the gospel as of more value than all other things, and to impress on us the duty of sacrificing all that we possess in order to obtain it. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 46 Verse 46. No Barnes text on this verse. See Barnes on "Mt 13:45" {v} "one pearl" Pr 3:14,15; 8:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 47 Verses 47-50. The kingdom of heaven is like unto a net, etc. This parable does not differ in meaning from that of the tares. The gospel is compared to a net, dragging along on the bottom of the lake, and collecting all--good and bad. The gospel may be expected to do the same. But in the end of the world, when the net is drawn in, the bad will be separated from the good: the one will be lost, and the other saved. Our Saviour never fails to keep before our minds the great truth that there is to be a day of judgment, and that there will be a separation of the good and evil. He came to preach salvation; and it is a remarkable fact, also, that all the most striking accounts of hell, and of the sufferings of the damned, are from his lips. How does this agree with the representation of those who say that all will be saved? {p} "of every kind" Mt 22:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 48 Verse 48. No Barnes text on this verse. See Barnes on "Mt 13:47" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 49 Verse 49. No Barnes text on this verse. See Barnes on "Mt 13:47" {q} "sever" Mt 25:32 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 50 Verse 50. No Barnes text on this verse. See Barnes on "Mt 13:47" {r} "And shall cast" Mt 13:42 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 51 Verse 51. Jesus kindly asked them whether they understood these things. If not, he was still willing to teach them. He enjoined on them their duty to make a proper use of this knowledge, by speaking another parable. Every Scribe--instructed unto the kingdom of heaven. That is, every man that is acquainted with the gospel, or with the truth. A scribe was a learned man. As the disciples had said that they had understood the truth, he says that it should not be unemployed. They should bring it forth in due time, like a householder bringing out of his treasury, or place of deposit, what had been laid up there at any time, as it was needed. Bringeth forth. As occasion demands; as sickness, or calamity, or the wants of his family, or the poor require. Treasure. The word treasure here means a place of deposit, not for money merely, but for anything necessary for the comfort of a family. It is the same as treasury, or a place of deposit. New and old. Things lately acquired, or things that had been laid up for a long time. So, said Christ, be you. This truth, new or old, which you have gained, keep it not laid up and hid, but bring it forth, in due season, and on proper occasions, to benefit others. Every preacher should be properly instructed. Christ for three years gave instructions to the apostles; and they who preach should be able to understand the gospel; to defend it; and to communicate its truth to others. Human learning alone is indeed of no value to a minister; but all learning that will enable him better to understand the Bible, and to communicate its truths, is valuable, and should, if possible, be gained. A minister should be like the father of a family: distributing to the church as it needs; and out of his treasures bringing forth truth to confirm the feeble, enlighten the ignorant, and guide those in danger of straying away. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 52 Verse 52. No Barnes text on this verse. See Barnes on "Mt 13:51" {r} "out of his treasure" Pr 10:21; 15:7; 18:4 {s} "new and old" So 7:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 53 Verse 53. No Barnes text on this verse. See Barnes on "Mt 13:51" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 54 Verse 54. Into his own country. That is, into Nazareth. Mark, who has also recorded this, Mr 6:1-6, says that it took place on the Sabbath. It was common for our Saviour to speak in the synagogues. Any Jew had a right to address the people, if called on by the minister; and our Saviour often availed himself of the right to instruct the people, and declare his doctrines. See Mt 4:23. {t} "And when" Mr 6:1; Lu 4:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 55 Verses 55,56. Is not this the carpenter's son? Mark says, "Is not this the carpenter, the son of Mary?" Both these expressions would probably be used in the course of the conversation; and Matthew has recorded one, and Mark the other. The expression recorded by Mark is a strong, perhaps decisive, proof that he had worked at the business till he was thirty years of age. The people in the neighbourhood would understand well the nature of his early employments. It is, therefore, almost certain that this had been his manner of life. A useful employment is always honourable. Idleness is the parent of mischief. Our Saviour, therefore, spent the greatest part of his life in honest, useful industry. Till the age of thirty he did not choose to enter on his great work; and it was proper, before that time, that he should set an example to the world of honourable, thorough humble industry. Life is not wasted in such employments. They are appointed as the lot of man. And in fidelity in the relations of life, though obscure; in honest industry, however humble; in patient labour, if connected with a life of religion, we may be sure that God will approve our conduct. It was, moreover, the custom of the Jews to train all their children--even those of wealth and learning--to some trade, or manual occupation. Thus Paul was a tent-maker. Comp. Ac 18:3. This was an example of great condescension and humility. It staggers the faith of man, that the Son of God should labour in an occupation so obscure and lowly. The infidel sneers at the idea that He that made the worlds should live thirty years in humble life, as a poor and unknown mechanic. Yet the same infidel will loudly praise Peter the Great of Russia, because he laid aside his imperial dignity, and endured the British service as a ship-carpenter, that he might learn the art of building a navy. Was the purpose of Peter of more importance than that of the Son of God? If Peter, the heir to the throne of the Czars, might leave his elevated rank, and descend to a humble employment, and secure by it the applause of the world, why might not the King of kings, for an infinitely higher object? His brethren, James, etc. The fair interpretation of this passage is, that these were the sons and daughters of Joseph and Mary. The people in the neighbourhood thought so, and spoke of them as such. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 56 Verse 56. No Barnes text on this verse. See Barnes on "Mt 13:55" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 57 Verse 57. They were offended in him. That is, they took offence at his humble birth; and at the indigent circumstances of his family. They were too proud to be taught by one who, in family connexions, they took to be their equal or inferior. Men always look with envy on those of their own rank who advance pretensions to uncommon wisdom or superior power. A prophet is not without honour, etc. This seems to be a proverbial expression. He advances it as a general truth. There might be some exceptions to it, but He was not an exception. Everywhere else he had been more honoured than at home. There they knew his family; they had seen his humble life; they had been his companions; they were envious of his wisdom, and too proud to be taught by him. A case remarkably similar to this occurs in the history of the discovery of America. Columbus, a native of Genoa, had, by patient study, conceived the idea that there was a vast continent which might be reached by sailing to the west. Of this his countrymen had no belief. Learned men had long studied the science of geography, and they had never imagined that such a continent could exist; and they were indignant that he, an obscure man, should suppose that he "possessed wisdom superior to all the rest of mankind united." It is accordingly a fact, that out of his own country he was obliged to seek for patrons of his undertaking; that there he received his first honours; and that to other kingdoms the discoveries of the obscure Genoese gave their chief wealth and highest splendour. {u} "offended" Isa 49:7; 53:3; Joh 6:42 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 13 - Verse 58 Verse 58. Did not many mighty works. Miracles. This implies that he performed some miracles. Mark tells us what they were. He laid his hands on a few sick folk, and healed them. Because of their unbelief. That is, it would have been useless to the great purposes of his mission to have worked miracles there. We are not to suppose that his power was limited by the belief, or unbelief, of men. But they were so prejudiced, so set against him, that they were not in a condition to judge of evidence, and to be convinced. They would have charged it to derangement, or sorcery, or the agency of the devil. Comp. Joh 10:20. It would have been of no use, therefore, in proving to them that he was from God, to have worked miracles. He did, therefore, only those things which were the proper work of benevolence, and which could not easily be charged on the devil. He gave sufficient proof of his mission, and left them in their chosen unbelief, without excuse. It is also true, in spiritual things, that the unbelief of a people prevents the influences of the Holy Spirit from being sent down to bless them. God requires faith. He hears only the prayers of faith. And when there is little true belief, and prayer is cold and formal, there the people sleep in spiritual death, and are unblessed. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 1 MATTHEW CHAPTER 14 Verse 1. Herod the tetrarch. See also Mr 6:14-16; Lu 9:7-9. This was a son of Herod the Great. Herod the Great died probably in the first year after the birth of Christ, and left his kingdom to his three sons, of whom this Herod Antipas was one. He ruled over Galilee and Perea. See Barnes "Mt 2:16". The title tetrarch literally denotes one who rules over a fourth part of any country. In a remote signification, it means one who rules over a third, or even a half of a nation. Heard of the fame of Jesus. Jesus had then been a considerable time: engaged in the work of the ministry, and it may seem remarkable that he had not before heard of him. Herod might have, however, been absent on some expedition to a remote part of the country. It is to be remembered, also, that he was a man of much dissoluteness of morals; and that he paid little attention to the affairs of the people. He might have heard of Jesus before, but it had not arrested his attention. He did not think it a matter worthy of much regard. {v} "Herod" Mr 6:14; Lu 9:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 2 Verse 2. This is John the Baptist. Herod feared John. His conscience smote him for his crimes. He remembered that he had wickedly put him to death. He knew him to be a distinguished prophet; and he concluded that no other one was capable of working such miracles but he who had been distinguished in his life, and who had again risen from the dead, and entered the dominions of his murderer. The alarm in his court it seems was general. Herod's conscience told him that this was John. Others thought that it might be the expected Elijah, or one of the old prophets, Mr 6:15. {1} "mighty" or, "are wrought by him" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 3 Verses 3-5. For Herod had laid hold on John, etc. See . This Herodias was a grand-daughter of Herod the Great. She was first married to Herod Philip, by whom she had a daughter, Salome, probably the one that danced and pleased Herod. Josephus says that this marriage of Herod Antipas with Herodias took place while he was on a journey to Rome. He stopped at his brother's; fell in love with his wife; agreed to put away his own wife, the daughter of Arteas, king of Petraea; and Herodias agreed to leave her own husband, and live with him. They were living, therefore, in adultery; and John in faithfulness, though at the risk of his life, had reproved them for their crimes. Herod was guilty of two crimes in this act: (1) of adultery, as she was the wife of another man; (2) of incest, as she was a near relation, and such marriages were expressly forbidden, Le 18:16. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 4 Verse 4. No Barnes text on this verse. See Barnes on "Mt 14:3" {w} "it is not lawful" Le 17:16; 20:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 5 Verse 5. No Barnes text on this verse. See Barnes on "Mt 14:3" {x} "a prophet" Mt 21:26; Lu 20:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 6 Verses 6-13. See also Mr 6:21-29. But when Herod's birthday was kept. Kings were accustomed to observe the day of their birth with much pomp, and commonly also by giving a feast to their principal nobility. See Ge 40:20. Mark adds, that this birthday was kept by making a supper to his "lords, high captains, and chief estates in Galilee." That is, to the chief men in office. High captains means, in the original, commanders of thousands, or of a division of a thousand men. The daughter of Herodias. That is, Salome, her daughter by her former husband. This was a violation of all the rules of modesty and propriety. One great principle of all eastern nations is to keep their females from public view. For this purpose they are confined in a particular part of the house, called the harem. See Barnes "Mt 9:2". If they appear in public, it is always with a veil so closely drawn that their faces cannot be seen, No modest woman would have appeared in this manner before the court; and it is probable, therefore, that she partook of the dissolute principles of her mother. It is also probable that the dance was one well known in Greece, the lascivious and wanton dance of the Ionics. {2} "danced before them" or, "in the midst" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 7 Verse 7. He promised with an oath. This was a foolish and wicked oath. To please a wanton girl, the monarch called the eternal God to witness his willingness to give her half his kingdom. It seems also that he was willing to shed the holiest blood it contained. An oath like this it was not lawful to make, and it should have been broken. See Mt 14:9. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 8 Verse 8. Being before instructed of her mother. Not before she danced, but afterwards; and before she made the request of Herod. See Mr 6:24. The only appearance of what was right in the whole transaction was her honouring her mother, by consulting her; and in this she only intended to accomplish the purposes of wickedness more effectually. In a charger. The original word means a large platter, on which food is placed. We should have supposed that she would have been struck with abhorrence at such a direction. But she seems to have been gratified. John, by his faithfulness, had offended the whole family; and here was ample opportunity for an adulterous mother and dissolute child to gratify their resentment. It was customary then for princes to require the heads of persons ordered for execution to be brought to them. For this there were two reasons: (1.) To gratify their resentment--to feast their eyes on the proof that their enemy was dead; and, (2.) to ascertain the fact that the sentence had been executed. There is a similar instance in Roman history of a woman requiring the head of an enemy to be brought to her. Agrippina, the mother of Nero, who was afterwards emperor, sent an officer to put to death Lollia Paulins, who had been her rival for the imperial dignity. When Lollia's head was brought to her, not knowing it at first, she examined it with her own hands, till she perceived some particular feature by which the lady was distinguished. * {*} "Lardner's Credibility, Part i., book i., chap. i" {z} "???" Pr 29:10 {a} "???" Jud 11:31,35; Da 6:14-16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 9 Verse 9. And the king was sorry. There might have been several reasons for this: (1.) Herod had a high respect for John, and feared him. He knew that he was a holy man, and had "observed him," that is, regarded him with respect and veneration. He had done some things in obedience to John's precepts, Mr 6:20. (2.) John was in high repute among the people, and Herod might have been afraid that his murder might excite commotion, (3.) Herod, though a wicked man, does not appear to have been insensible to some of the common principles of human nature. Here was a great and most manifest crime proposed; no less than the murder of an acknowledged prophet of the Lord. It was deliberate. It was to gratify the malice of a wicked woman. It was the price of a few moments' entertainment. His conscience, though in feeble and dying accents, checked him. He would have preferred a request not so manifestly wicked, and that would not have involved him in so much difficulty. For the oath's sake. Herod felt that he was bound by this oath. But he was not. The oath should not have been taken. But being taken, he could not be bound by it. No oath could justify a man in committing murder. The true principle is, that Herod was bound by a prior obligation, by the law of God, not to commit murder; and no act of his, be it an oath, or anything else, could free him from the obligation. And them which sat with him at meat. This was the strongest reason why Herod murdered John. He had not firmness enough to obey the law of God, and to follow the dictates of conscience, against the opinions of wicked men. He was afraid of the charge of cowardice, and want of spirit; afraid of ridicule, and the contempt of the wicked. This is the principle of the laws of honour--this the foundation of duelling. It is not so much for his own sake that one man murders another in a duel, for the offence is often a mere trifle. It is a word, or look, that never would injure him. It is because the men of honour, as they call themselves, his companions, would consider him a coward, and laugh at him. Those companions may be unprincipled contemners of the laws of God and man. And yet the duellist, against his own conscience, against the laws of God, against the good opinions of the virtuous part of the world, and against the laws of his country, seeks by deadly aim to murder another, merely to gratify his dissolute companions. And this is the law of honour! This is the secret of duelling! This the source of that remorse that settles in awful blackness, and that thunders damnation around the duellist in his dying hours! It should be added, this is the source of all youthful guilt. We are led along by others. We have not firmness enough to follow the teachings of a father, and of the law of God. Young men are afraid of being called mean and cowardly, by the wicked; and they often sink low m wee, never to rise again. At meat. That is, at supper. The word meat, at the time the Bible was translated, meant provisions of all kinds. It is now restricted to flesh, and does not convey a full idea of the original. {b} "oath's sake" Jud 21:1; 1 Sa 14:28; 25:22; Ec 5:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 10 Verse 10. And he sent, and beheaded John. For the sake of these wicked men, the bloody offering, the head of the slaughtered prophet, was brought and given as the reward to the daughter and mother. What an offering to a woman! Josephus says of her, that "she was a woman full of ambition and envy, having a mighty influence on Herod, and able to persuade him to things he was not at all inclined to." This is one of the many proofs that we have that the evangelists drew characters according to truth. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 11 Verse 11. No Barnes text on this verse. See Barnes on "Mt 14:6" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 12 Verse 12. And his disciples, etc. The head was with Herodias. The body, with pious care, they buried. And went and told Jesus. This was done probably for the following reasons: (1.) It was an important event, and one particularly connected with the work of Jesus. John was the forerunner; and it was important that he should be made acquainted with his death. (2.) It is not unreasonable to suppose that in their affliction they came to him for consolation; nor is it improper in our affliction to follow their example, and go and tell Jesus. (3.) Their master had been slain by a cruel king; Jesus was engaged in the same cause; and they probably supposed that he was in danger. They therefore came to warn him of it, and he Mt 14:13 sought a place of safety. {c} "buried it" Ac 8:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 13 Verses 13-21. A full narrative of the feeding the five thousand is given in each of the other evangelists: in Mr 6:32-44; Lu 9:10-17; Joh 6:1-14. Verse 13. When Jesus heard of it, he departed, he went to a place of safety, he never threw himself unnecessarily into danger. It was proper that he should secure his life, till the time should come when it would be proper for him to die. By a ship into a desert place. That is, he crossed the sea of Galilee. He went to the country east of the sea, into a place little inhabited. Luke says Lu 9:10 he went to a desert place belonging to the city called Bethsaida. See Barnes "Mt 11:21". A desert place means a place little cultivated, where there were few or no inhabitants. On the east of the sea of Galilee there was a large tract of country of this description--rough, uncultivated, and chiefly used to pasture flocks. {d} "he departed" Mt 10:23; 12:15; Mr 6:32; Lu 9:10; Joh 6:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 14 Verse 14. Was moved with compassion. That is, pitied them. Mr 6:34 says he was moved with compassion because they were as sheep having no shepherd. A. shepherd is one who takes care of a flock. It was his duty to feed it, to defend it from wolves and other wild beasts; to take care of the young and feeble; to lead it by green pastures and still waters, Ps 23:1. In eastern countries this was a principal employment of the inhabitants. When Christ says the people were as sheep without a shepherd, he means that they had no teachers and guides who cared for them, and took pains to instruct them. The scribes and Pharisees were haughty and proud, and cared little for the common people; and when they did attempt to teach them, they led them astray. They therefore came in great multitudes to him who preached the gospel to the poor, Mt 11:5 and who was thus the good Shepherd, Joh 10:14. See Barnes on "Mt 14:13" {e} "saw a great multitude" Mt 9:36; 15:32 {f} "with compassion" Heb 4:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 15 Verse 15. The time is now past. That is, the day is passing away; it is near night; and it is proper to make some provision for the temporal wants of so many. Perhaps it may mean, it was past the usual time for refreshment. See Barnes on "Mt 14:13" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 16 Verse 16. Jesus said--They need not depart; give ye them to eat. John adds, that previous to this, Jesus had addressed Philip, and asked, Whence shall we buy bread that these may eat? This he said to prove him; that is, to try his faith; to test the confidence of Philip in himself. Philip, it seems, had not the kind of confidence which he ought to have had. He immediately began to think of their ability to purchase food for them. Two hundred pennyworth of bread, said he, would not be enough. In the original it is two hundred denarii. These were Roman coins, amounting to about fourteen cents each, [seven pence,] The whole two hundred, therefore, would have been equal to about twenty-eight dollars. In the view of Philip, this was a great sum; a sum which twelve poor fishermen were by no means able to provide. It was this fact, and not any unwillingness to provide for them, which led the disciples to request that they should be sent into the villages around, in order to obtain food. Jesus knew how much they had, and he required of them, as he does of all, implicit faith, and told them to give them to eat. He requires us to do what he commands; and we need not doubt that he will give us strength to accomplish it. See Barnes on "Mt 14:13" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 17 Verse 17. We have here but five loaves, etc. These loaves were in the possession of a lad, or young man, who was with them, and were made of barley, Joh 6:9. It is possible that this lad was one in attendance on the apostles to carry their food; but it is most probable he was one who had provision to sell among the multitude. Barley was a cheap kind of food, scarcely one-third the value of wheat, and was much used by poor people. A considerable part of the food of the people in that region was probably fish, as they lived on the borders of a lake that abounded in fish. See Barnes on "Mt 14:13" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 18 Verse 18. No Barnes text on this verse. See Barnes on "Mt 14:13" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 19 Verse 19. And he commanded the multitude to sit down. In the original it is to recline on the grass, or to lie as they did at their meals. The Jews never sat, as we do at meals, but reclined, or lay at length. See Barnes "Mt 23:6". Mark and Luke add, that they reclined in companies, by hundreds, and by fifties. And looking up to heaven, he blessed. Luke adds, he blessed them; that is, the loaves. The word to bless means, often, to give thanks; sometimes to pray for blessing; that is, to pray for the Divine favour and friendship; to pray that what we do may meet his approbation. In seeking a blessing on our food it means, to pray that it may be made nourishing to our bodies; that we may have proper gratitude to God, the Giver, for providing for our wants; and that we may remember the Creator, while we partake the bounties of his providence. Our Saviour always sought a blessing on his food. In this he was an example for us. What he did, we should do. It is right thus to seek the blessing of God. He provides for us; he daily opens his hand, and satisfieth our wants; and it is proper that we should render suitable acknowledgments for his goodness. The custom, among the Jews, was universal. The form of prayer which they used in the time of Christ has been preserved by their writers, the Talmudists. It is this: "Blessed be thou, O Lord our God, the King of the world, who hast produced this food and this drink, from the earth and the vine." And brake. The loaves of Bread, among the Jews, were made thin and brittle, and were therefore broken and not cut. See Barnes on "Mt 14:13" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 20 Verse 20. And they did all eat, and were filled. This was an undoubted miracle. The quantity must have been greatly increased, to have supplied so many. He that could increase that small quantity so much, had the power of creation; and he that could do that, could create the world out of nothing, and had no less than Divine power. Twelve baskets full. The size of these baskets is unknown. They were probably such as travellers carried their provisions in. They were used commonly by the Jews in their journeys. In travelling among the Gentiles, or Samaritans, a Jew could expect little hospitality. There were not, as now, public houses for the entertainment of strangers. At great distances there were caravansaries, but they were intended chiefly for lodging-places for the night, and not to provide food for travellers. Hence in journeying among strangers, or in deserts, they carried baskets of provisions; and this is the reason why they were furnished with them here. It is probable that each of the apostles had one, and they were all filled. Joh 6:12 says that Jesus directed them to gather up these fragments, that nothing be lost: an example of economy. God creates all food; it has, therefore, a kind of sacredness; it is all needed by some person or other, and none should be lost. See Barnes on "Mt 14:13" {f} "twelve baskets full" 2 Ki 4:1-7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 21 Verse 21. Five thousand men, beside, etc. Probably the number might have been ten thousand. To feed so many was an act of great benevolence, and a stupendous miracle. The effect was such as might be expected. John says Joh 6:14 that they were convinced by it that he was that prophet that should come into the world; that is, the Messiah. See Barnes on "Mt 14:13" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 22 Verse 22,23. And straightway Jesus constrained, etc. See Mr 6:45-56; Joh 6:16-21. The word straightway means immediately; that is, as soon as the fragments were gathered up. To constrain, means to compel. It here means to command. There was no need of compulsion. They were at this time on the east side of the lake of Gennesaret. He directed them to get into a ship, and cross over to the other side; that is, to Capernaum. Mark adds that he sent them to Bethsaida, Mr 6:45. Bethsaida was situated at the place where the Jordan empties into the lake, on the east side of the river. It is probable that he directed them to go in a ship or boat to Bethsaida, and remain there till he should dismiss the people, and that he would meet them there, and with them cross the lake. The effect of the miracle on the multitudes was so great, Joh 6:14,16 that they believed him to be that Prophet which should come into the world; that is, the Messiah, the King that they had expected, and they were about to take him by force and make him a king. To avoid this, Jesus got away from them as privately as possible, he went into a solitary mountain alone. In view of the temptation--when human honours were offered to him, and almost forced upon him--he retired for private prayer;--an example for all who are pressed with human honours and applause. Nothing is better to keep the mind humble and unambitious, than to seek some lonely place; to shut out the world, with all its honours; to realize that the great God, before whom all creatures and all honours sink to nothing, is round about us; and to ask him to keep us from pride and vain glory. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 23 Verse 23. No Barnes text on this verse. See Barnes on "Mt 14:22" {h} "he went up" Mr 6:46 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 24 Verse 24. But the ship was now in the midst of the sea. John says they had sailed about twenty-five or thirty furlongs. About seven and a half Jewish furlongs made a mile; so that the distance they had sailed was not more than about four miles. At no place was the sea of Tiberias more than ten miles in breadth, so that they were literally in the midst of the sea. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 25 Verse 25. And in the fourth watch of the night. The Jews anciently divided the night into three divisions of four hours each. The first of these watches is mentioned in La 2:19; the middle watch in Jud 7:19 and the morning watch in Ex 14:24. In the time of our Saviour: they divided the night into four watches;the fourth having been introduced by the Romans. These watches consisted of three hours each. The first commenced at six, and continued till nine; the second from nine to twelve; the third from twelve to three; and the fourth from three to six. The first was called evening; the second, midnight; the third, cock-crowing; the fourth, morning, Mr 13:35. It is probable that the term watch was given to each of these divisions, from the practice of placing sentinels around the camp in time of war, or in cities, to watch or guard the camp or city, and that they were at first relieved three times in the night, but under the Romans four times. It was in the last of these watches, or between three and six in the morning, that Jesus appeared to the disciples; so that he had spent most of the night alone on the mountain in prayer. Walking on the sea. A manifest and wonderful miracle. It was a boisterous sea. It was in a dark night. The little boat was four or five miles from the shore, tossed by the billows. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 26 Verse 26. They were troubled. They were afraid. The sight was remarkable. It was sufficient to awe them. In the dark night, amidst the tumultuous billows, appeared the form of a man. They thought it was a spirit--an apparition. It was a common belief among the ancients that the spirits of men after death frequently appeared to the living. {i} "???" Job 9:8; Joh 6:19 {k} "were troubled" Lu 24:37 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 27 Verse 27. No Barnes text on this verse. {l} "of good cheer" Ac 23:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 28 Verses 28-31. And Peter answered, etc. Here is an instance of the characteristic ardour and rashness of Peter. He had less real faith than he supposed; more ardour than his faith would justify: he was rash, headlong, incautious, really attached to Jesus, but still easily daunted, and prone to fall. He was afraid, therefore, when in danger, and, sinking, cried again for help. Thus he was suffered to learn his own character, and his dependence on Jesus: a lesson which all Christians are permitted to learn by dear-bought experience. {m} "if it be thou" Php 4:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 29 Verse 29. No Barnes text on this verse. See Barnes on "Mt 14:28" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 30 Verse 30. No Barnes text on this verse. See Barnes on "Mt 14:28" {1} "boisterous" or, strong {n} "save me" Ps 19:1,2; La 3:57 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 31 Verse 31. No Barnes text on this verse. See Barnes on "Mt 14:28" {o} "immediately" Isa 53:12 {p} "doubt" Jas 1:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 32 Verse 32. And when they were come into the ship, the wind ceased. Here was a new proof of the power of Jesus. He that has power over winds and waves has all power. John adds, Joh 6:21 that the ship was immediately at the land whither they went;--another proof, amidst this collection of wonders, that the Son of God was with them. They came, therefore, and worshipped him, acknowledging him to be the Son of God. That is, they gave him homage, or honoured him as the Son of God. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 33 Verse 33. No Barnes text on this verse. {r} "Son of God" Da 3:25; Lu 4:41; Joh 1:49; 6:69; 11:27; Ac 8:37; Ro 1:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 34 Verses 34-36. Land of Gennesaret. This region was in Galilee, on the west side of the sea of Tiberias; and in this land was situated Capernaum, to which he had directed his disciples to go. The hem of his garment. That is, the fringe or border on the outer garment. See Barnes "Mt 9:20". {s} "And when" Mr 6:53 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 35 Verse 35. No Barnes text on this verse. See Barnes on "Mt 14:34" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 14 - Verse 36 Verse 36. No Barnes text on this verse. See Barnes on "Mt 14:34" {t} "hem of his garment" Nu 15:38; Mt 9:20; Mr 3:10; Lu 6:19 Ac 19:12 {u} "as many" Joh 6:37 REMARKS ON MATTHEW 14 (1.) We learn from this chapter the power of conscience, Mt 14:1-4. Herod's guilt was the only reason why he thought John the Baptist had risen. At another time he would altogether have disbelieved it. Consciousness of guilt will at some period infallibly torment a man. (2.) The duty of faithfulness, Mt 14:4. John reproved Herod at the hazard of his life. And he died for it. But he had the approbation of conscience and of God. So will all who do their duty. Here was an example of fidelity to all ministers of religion. They are not to fear the face of man, however rich, or mighty, or wicked. (3.) The righteous will command the respect of the wicked. Herod was a wicked man, but he respected John, and feared him, Mr 6:20. The wicked profess to despise religion, and many really do. But their consciences tell them that religion is a good thing. In times of trial they will sooner trust Christians than others. In sickness and death they are often glad to see them, and hear them pray, and desire the comfort which they have; and, like Balaam, say, "Let me die the death of the righteous," Nu 23:10. No person, young or old, is ever the less really esteemed for being a Christian. (4.) Men are often restrained from great sins by mere selfish motives--as Herod was--by the love of popularity, Mt 14:5. Herod would have put John to death long before, had it not been that he feared the people. His constantly desiring to do it was a kind of prolonged murder. God will hold men guilty for desiring to do evil; and will not justify them, if they are restrained, not by the fear of him, but by the fear of men. (5.) We see the effect of what is called the principle of honour, Mt 14:9. It was in obedience to this that Herod committed murder. This is the principle of duelling and war. No principle is so foolish and wicked. The great mass of men disapprove it. The wise and good have always disapproved of it. This principle of honour is often the mere love of revenge. It is often the fear of being laughed at. It produces evil. God cannot and will not love it. The way to prevent duels and murders is to restrain the passions, and cultivate a spirit of meekness and forgiveness when young; that is, to come early under the full influence of the gospel. (6.) Men should be cautious about promises, and especially about oaths. Herod made a foolish promise, and confirmed it by a wicked oath, Mt 14:9. Promises should not be made without knowing what is promised, and without knowing that it will be right to perform them. Oaths are always wicked, except when made before a magistrate, and on occasions of real magnitude. The practice of profane and common swearing, like that of Herod, is always foolish and wicked, and sooner or later will bring men into difficulty. (7.) Atonements are often attended with evil consequences, Mt 14:6-11. The dancing of a gay and profligate girl was the means of the death of one of the holiest of men. Dancing, balls, parties, and theatres, are by many thought innocent. But they are a profitless waste of time. They lead to forgetfulness of God. They nourish passion and sensual desires. They often lead to the seduction and ruin of the innocent. They are unfit for dying creatures. From the very midst of such scenes, the gay may go to the bar of God. How poor a preparation to die! How dreadful the judgment-seat to such ! (8.) Jesus will take care of the poor, Mt 14:14-21. He regarded the temporal as well as the spiritual wants of the people, Rather than see them suffer, he worked a miracle to feed them. So rather than see us suffer, God is daily doing what man cannot do. He causes the grain to grow; he fills the land, and seas, arid air, with living creatures; nay, he provides, in desert places, for the support of man. How soon would all men and beasts die, if he did not put forth continued power and goodness for the supply of our wants! (9.) It is the duty of Christians to be solicitous about the temporal wants of the poor, Mt 14:15. They are with us. By regarding them, and providing for them, we have an opportunity of showing our attachment to Christ, and our resemblance to God, who continually does good. (10.) A blessing should be sought in our enjoyments, Mt 14:19. It is always right to imitate Christ. It is right to acknowledge our dependence on God, and in the midst of mercies to pray that we may not forget the Giver. (11.) We see the duty of economy. The Saviour, who had power to create worlds by a word, yet commanded to take up the fragments, that nothing might be lost, Joh 6:12. Nothing that God has created, and given to us, should be wasted. (12.) It is proper to make preparation for private prayer. Jesus sent the people away, that he might be alone, Mt 14:22,23. So, Christians should take pains that they may have time and places for retirement. A grove, or a mountain, was the place where our Saviour sought to pray; and there too may we find and worship God. (13.) In time of temptation, of prosperity, and honour, it is right to devote much time to secret prayer. Jesus, when the people were about to make him a king, retired to the mountain, and continued there till three o'clock in the morning, Joh 6:16. (14.) When Christ commands us to do a thing, we should do it, Mt 14:22. Even if it should expose us to danger, it should be done. (15.) In times of danger and. distress, Jesus will see us, and will come to our relief, Mt 14:25,26. Even in the tempest that howls, or on the waves of affliction that beat around us, he will come, and we shall be safe. (16.) We should never be afraid of him. We should always have good cheer when we see him, Mt 14:27. When he says, "It is I;" he also says, "Be not afraid." He can still the waves, and conduct us safely to the port which we seek. (17.) Nothing is too difficult for us, when we act under the command of Christ. Peter at his command leaves the ship, and walks on the billows, Mt 14:29. (18.) Christ sometimes leaves his people to see their weakness and their need of strength. Without his continued aid, they would sink. Peter had no strength of his own to walk on the deep; and Christ suffered him to see his dependence, Mt 14:30. (19.) The eye, in difficulty, should be fixed on Christ. As soon as Peter began to look at the waves and winds, rather than Christ, he began to sink, Mt 14:30. True courage, in difficulties, consists not in confidence in ourselves, but in confidence in Jesus, the Almighty Saviour and Friend. (20.) Prayer may be instantly answered. When we are in immediate danger, and offer a prayer of faith, we may expect immediate aid, Mt 14:31. (21.) Pride comes before a fall. Peter was self-confident and proud, and he fell. His confidence and rashness were the very means of showing the weakness of his faith, Mt 14:31. (22.) It is proper to render homage to Jesus; and to worship him as the Son of God, Mt 14:33. (23.) We should be desirous that all about us should partake of the benefits that Christ confers. When we know him, and have tested his goodness, we should take pains that all around us may also be brought to him, and be saved, Mt 14:35. (24.) Jesus only can make us perfectly whole. No other being can save us. He that could heal the body, can save the soul. A word can save us. With what earnestness ought we to plead with him that we may obtain his saving, grace! Mt 14:36. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 1 MATTHEW CHAPTER 15 Verse 1. See also Mr 7:1-9. Then came to Jesus, etc. Mark says, that they saw the disciples of Jesus eating with hands unwashed. {a} "Then came" Mr 7:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 2 Verse 2. Transgress the tradition of the elders, The word elders means, literally, old men. It here means the ancients, or their ancestors. Tradition means something handed down from one to another by memory: some precept or custom not commanded in the written law, but which they held themselves bound to observe. The Jews supposed that when Moses was on Mount Sinai, two sets of laws were delivered to him: one, they said, was recorded, and is that contained in the Old Testament; the other was handed down from father to son, and kept uncorrupted to their day. They believed that Moses before he died delivered this law to Joshua; he to the judges; they to the prophets; so that it was kept pure till it was recorded in the Talmuds. In these books these pretended laws are now contained. They are exceedingly numerous, and very trifling. They are, however, regarded by the Jews as more important than either Moses or the prophets. One point in which the Pharisees differed from the Sadducees was in holding to these traditions. It seems, however, that in the particular traditions here mentioned all the Jews combined. The Pharisees, and all the Jews, except they wash their hands oft, eat not, Mr 7:3. Mark has also added, that this custom of washing extended not merely to their hands before eating, but in coming from the market; and also to pots, and cups, and brazen vessels and tables, Mr 7:3,4. They did this professedly for the sake of cleanliness. So far it was well. But they made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. They had many foolish rules about it: as, the quantity of water that was to be used; the way in which it should be applied; the number of times it should be changed; the number of those that might wash at a time, etc. These foolish rules our Saviour did not think it proper to regard; and this was the reason why they found fault with him. See Barnes on "Mt 15:1" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 3 Verse 3. But he answered, etc. They accused him of violating their traditions, as though they were obligatory. In his answer he implied that they were not bound to obey their traditions. They were invented by men. He said also that those traditions could not be binding, as they violated the commandments of God. He proceeds to specify a case where their tradition made void one of the plain laws of God. And if that was their character, then they could not blame him for not regarding them. See Barnes on "Mt 15:1" {b} "your tradition?" Col 2:8,23; Tit 1:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 4 Verse 4. For God commanded, etc. That is, in the fifth commandment, Ex 20:12; 21:17. To honour is to obey, to reverence, to speak kindly to, to speak and think well of. To curse is to disobey, to treat with irreverence, to swear at, to speak ill of, to think evil of in the heart, to meditate or do any evil to a parent. All this is included in the original word. Let him die the death. This is a Hebrew phrase, the same as saying, let him surely die. The Jewish law punishes this crime with death. This duty of honouring and obeying a parent was what Christ said they had violated by their traditions. He proceeds to state the way in which it was done. See Barnes on "Mt 15:1" {c} "saying, Honour" Ex 20:12; De 5:16 {d} "He that curseth" Ex 21:17; Le 20:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 5 Verse 5. It is a gift. In Mark it is corban. The word corban is a Hebrew word, denoting a gift. It here means a thing dedicated to the service of God; and, therefore, not to be appropriated to any other use. The Jews were in the habit of making such dedications. They devoted their property to him, for sacred uses, as they pleased. In doing this they used the word corban, or some similar word; saying this thing is corban, i.e., is a gift to God, or is sacred to him. The law required that when a dedication of this kind was made, it should be fulfilled. "Vow, and pay unto the Lord your God," Ps 76:11. See De 23:21. The law of God required that a son should honour his parent; i.e., among other things, provide for his wants when he was old, and in distress. Yet the Jewish teachers said that it was more important for a man to dedicate his property to God than to provide for the wants of his parent. If he had once devoted his property--once said it was corban, or a gift to God --it could not be appropriated even to the support of a parent. If a parent was needy and poor, and if he should apply to a son for assistance, and the son should reply, though in anger, "It is devoted to God--- this property which you need, and by which you might be profited by me, is corban, I give to God,"--the Jews said the property could not be recalled, and the son was not under obligation to aid a parent with it. He had done a more important thing, in giving it to God. The son was free. They would not suffer him to do anything for his father after that. Thus he might in a moment free himself from the obligation to obey his father or mother. In a sense somewhat similar to this the chiefs and priests of the Sandwich Islands had the power of devoting anything to the service of the gods, by saying that it was tabu, or tabued. That is, that it became consecrated to the service of religion; and no matter who had been the owner, it could then be appropriated to no other use. In this way they had complete power over all the possessions of the people, and could appropriate them to their own use under the pretence of devoting them to religion. They thus deprived the people of their property under the plea that it was consecrated to the gods; the Jewish son deprived his parents of a support under the plea that the property was devoted to the service of religion. The principle was the same and both systems were equally a violation of the rights of others. Besides, the law said that a man should die that cursed his father; i.e., that refused to obey him, or to provide for him, or spoke in anger to him. Yet the Jews said, that though in anger, and in real spite and hatred, a son said to his father, "All that I have which could profit you, I have given to God," he should be free from blame. Thus the whole law was made void, or of no use, by what appeared to have the appearance of piety. No man, according to their views, was bound to obey the fifth commandment, and support an aged and needy parent, if either from superstition or spite he chose to give his property to God, that is, to some religious use. Our Saviour did not mean to condemn the practice of giving to God, or to religious and charitable duties. This the law and the gospel equally required. He commended even a poor widow that gave all her living, Mr 12:44. But he meant to condemn the practice of giving to God, where it interfered with our duty to parents and relations: where it was done to get rid of the duty of aiding them; and where it was done out of a malignant and rebellious spirit, with the semblance of piety, to get clear of doing to them what God required. See Barnes on "Mt 15:1" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 6 Verse 6. No Barnes text on this verse. See Barnes on "Mt 15:1" {e} "honour not" De 27:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 7 Verse 7. Ye hypocrites. See Barnes "Mt 7:5". Hypocrisy is the concealment of some base principle under the pretence of religion. Never was there a clearer instance of it than this--an attempt to get rid of the duty of providing for needy parents under an appearance of piety towards God. Esaias, That is, Isaiah. This prophecy is found in Isa 29:13. Prophesy of you. That is, he spoke of the people of his day--of the Jews, as Jews--in terms that apply to the whole people. He properly characterized the nation in calling them hypocrites. The words are applicable to the nation at all times, and they apply, therefore, to you. He did not mean particularly to speak of the nation in the time of Christ; but he spoke of them as having a national character of hypocrisy. See also Isa 1:4. See Barnes on "Mt 15:1" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 8 Verse 8. Draweth nigh unto me with their mouth, etc. That is, they are regular in the forms of worship. They are strict in ceremonial observances, and keep the law outwardly; but God requires the heart, and that they have not rendered. See Barnes on "Mt 15:1" {f} "This people" Isa 29:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 9 Verse 9. In vain they do worship me. That is, their attempts to worship are vain, or are not real worship--they are mere forms. Teaching for doctrines, etc. The word doctrines, here, means the requirements of religion--things to be believed and practised in religion. God only has a right to declare what shall be done in his service; but they held their traditions to be superior to the written word of God, and taught them as doctrines binding the conscience. See Barnes on "Mt 15:1" {g} "for doctrines" Col 2:22 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 10 Verses 10-14. See also Mr 7:15-17. And he called the multitude. In opposition to the doctrines of the Pharisees, the Saviour took occasion to show them that the great source of pollution was the heart. They supposed that external things chiefly defiled a man. On this all their doctrines about purification were founded. This opinion of the Jews it was of great importance to correct, he took occasion, therefore, to direct the people to the true source of defilement--their own hearts. He particularly directed them to it as of importance:--Hear and understand! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 11 Verse 11. Not that which goeth into the mouth, The disciples were charged with being sinners for transgressing the tradition of the elders, in eating with unwashed hands. Christ replies, that what they should eat could not render them sinners. The man, the moral agent, the soul, could not be polluted by anything that was eaten. What proceeds from the man himself, from his heart, would defile him. Defileth. To pollute, corrupt, to render sinful. See Barnes on "Mt 15:10" {h} "Not that" Ac 10:15; Ro 14:14,20; 1 Ti 4:4; Tit 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 12 Verse 12. The Pharisees were offended. They were so zealous of their traditions that they could not endure that their absurdities should be exposed. See Barnes on "Mt 15:10" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 13 Verse 13. Every plant, etc. Religious doctrine is not unaptly compared to a plant. See 1 Co 3:6-8. It is planted in the mind for the purpose of producing fruit in the life, or conduct. Jesus here says that all those doctrines, of which his Father was not the Author, must be rooted up, or corrected. The false doctrines of the Pharisees, therefore, must be attacked; and it was no wonder if they were indignant. It could not be helped. It was his duty to attack them. lie was not surprised that they were enraged. But, notwithstanding their opposition, their doctrines should be destroyed. See Barnes on "Mt 15:10" {i} "Every plant" Joh 15:2,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 14 Verse 14. Let them alone. That is, do not be troubled at their rage. Be not anxious about it. The thing was to be expected. They were blind; they were in some respects sincere. They are greatly attached to their traditions, and you are not to wonder or interfere when they are indignant. They lead also the blind. They have a vast influence over the multitude, and it is to be expected that they will be enraged at any doctrines that go to lessen their authority or influence. By commanding them to let them alone, he does not mean to suffer them to remain in error, without any attempt to refute or correct them--for this he was doing then; but he meant to charge his disciples not to mind them, or to regard their opposition. It was to be expected. If the blind lead the blind, etc. This was a plain proposition. A blind man, attempting to conduct blind men, would fall into every ditch that was in the way. So with religious teachers. If these Pharisees, themselves ignorant and blind, should be suffered to lead the ignorant multitude, both would be destroyed. This was another reason for confuting their errors, or for rooting up the plants which God had not planted. He wished, by doing it, to save the deluded multitude. God often suffers one man to lead many to ruin. A rich and profligate man, an infidel, a man of learning, a politician, or a teacher, is allowed to sweep multitudes to ruin. This is not unjust, for those who are led are not compelled to follow such men. They are free in choosing such leaders, and they are answerable for being led to ruin. See Barnes on "Mt 15:10" {k} "they be blind" Mt 23:16; Lu 6:39 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 15 Verses 15-20. See also Mr 7:17-23. Then answered Peter--declare this parable. See Barnes "Mt 13:3". The word parable sometimes means a dark or obscure saying, Ps 78:2. Peter meant, Explain to us more fully this obscure and somewhat novel doctrine. To us, now, it is plain: to the disciples, just coming out of Judaism, taught by the Jewish teachers, the doctrine of Jesus was obscure. Mark says that the disciples asked him. There is no contradiction. The question was put by Peter in the name of the disciples; or several of them put the question, though Matthew has mentioned only one. An omission is not a contradiction. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 16 Verse 16. Are ye also yet without understanding? He appeals, in explaining this, to their common sense; and he wonders that they had not yet learned to judge the foolish traditions of the Jews by the decisions of common sense, and by his own instructions. See Barnes on "Mt 15:15" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 17 Verse 17. Do not ye yet understand, etc. The meaning of this may be thus expressed: The food which is eaten does not affect the mind, and therefore cannot pollute it. The doctrine of the Pharisees, that neglect of washing and of similar observances defiles a man, cannot be true. Those things pertain to the body as much as food does, and they cannot affect the soul. That must be purified by something else than external washing; and it is polluted by other things than a neglect of mere outward ceremonies. The seat of corruption is within. It is the heart itself; and if men would be made pure, this must be cleansed. If that is corrupt, the whole man is corrupt. {l} "mouth goeth" Lu 6:45; Jas 3:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 18 Verses 18-20. Christ proceeds to state what does defile the man, or render him a sinner: (1.) Evil thoughts. These are the first things. These are the fountains of all others. Thought precedes action. Thought, or purpose, or motive, gives its character to conduct. All evil thoughts are here intended. Though we labour to suppress them, yet they defile us. They leave pollution behind them. (2.) Murders. Taking the life of others with malice. The malice has its seat in the heart, and the murder therefore proceeds from the heart, 1 Jo 3:15. (3.) Adulteries, fornications. See Mt 5:28. (4.) Thefts. Theft is the taking and carrying away the goods of others without their knowledge or consent. They are produced by coveting the property of others. They proceed, therefore, from the heart, and violate at the same time two commandments--the tenth in thought, and the eighth in act. (5.) False witness. Giving wrong testimony. Concealing the truth, or stating what we know to be false, contrary to the ninth commandment. It proceeds from a desire to injure others, to take away their character or property, or to do them injustice. It proceeds thus from the heart. (6.) Blasphemies. See Barnes "Mt 9:3". Blasphemy proceeds from opposition to God, hatred of his character, Ro 8:7 and from a desire that there should be no God. It proceeds from the heart. See Ps 14:1. Mark adds, (7.) Covetousness, always proceeding from the heart--the unlawful desire of what others possess. (8.) Wickedness. The original here means malice, or a desire of injuring others, Ro 1:29. (9.) Deceit; i.e. fraud, concealment, cheating, in trade. This proceeds from a desire to benefit ourselves by doing injustice to others, and thus proceeds from the heart. (10.) Lasciviousness. Lust, obscenity, unbridled passion--a strong, evil desire of the heart. (11.) An evil eye. That is, an eye sour, malignant, proud, devising or purposing evil. See Mt 5:28; 20:15; 2 Pe 2:14, "Having eyes full of adultery, and that cannot cease from sin." (12.) Pride. An improper estimate of our own importance--thinking that we are of much more consequence than we really are--always the work of an evil heart. (13.) Foolishness. Not want of intellect. Man is not to blame for that. But moral folly, consisting in choosing bad ends, and bad means of gaining them; or, in other words, sin and wickedness. All sin is folly. It is foolish for a man to disobey God; and foolish for any one to go to hell. These are the things which defile a man. What an array of crimes to proceed from the heart of man! What a proof of guilt! What strictness is there in the law of God! How universal is depravity! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 19 Verse 19. No Barnes text on this verse. See Barnes on "Mt 15:18" {m} "out of the heart" Ge 6:5; 8:21; Pr 6:14; 24:9; Jer 17:9; Ro 3:10-19 Ga 5:19-21; Eph 2:3; Tit 3:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 20 Verse 20. No Barnes text on this verse. See Barnes on "Mt 15:18" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 21 Verses 21-28. This narrative is also found in Mr 7:24-30. The coasts of Tyre and Sidon. These cities were on the sea-coast or shore of the Mediterranean. See Barnes "Mt 11:21". He went there for the purpose of concealment, Mr 7:24 perhaps still to avoid Herod. {n} "Then Jesus" Mr 7:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 22 Verse 22. A woman of Canaan. This woman is called also a Greek, a Syro-Phoenician by birth, Mr 7:26. Anciently the whole land, including Tyre and Sidon, was in the possession of the Canaanites, and called Canaan. The Phoenicians were descended from the Canaanites. The country, including Tyre and Sidon, was called Phoenicia, or Syro-Phoenicia. That country was taken by the Greeks under Alexander the Great, and those cities, in the time of Christ, were Greek cities. This woman was therefore a Gentile, living under the Greek government, and probably speaking the Greek language. She was by birth a Syro-Phoenician, born in that country, and descended, therefore, from the ancient Canaanites. All these names might with propriety be given to her. Coasts. Regions, or countries. Thou Son of David. Descendant of David. See Barnes "Mt 1:1". Meaning the Messiah. Is grievously vexed with a devil. See Barnes "Mt 4:24". The woman showed great earnestness. She cried unto him, and fell at his feet, Mr 7:25. {o} "Son of God" Lu 18:38,39 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 23 Verse 23. But he answered her not a word. This was done to test her faith, and that there might be exhibited to the apostles an example of the effect of persevering supplication. The result shows that it was not unwillingness to aid her, or neglect of her. It was proper that the strength of her faith should be fully tried. {p} "not a word" Ps 28:1; La 3:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 24 Verse 24. But he answered---I am not sent, etc. This answer was made to the woman, not to the disciples. The lost sheep of the house of Israel were the Jews. He came first to them. He came as their expected Messiah. He came to preach the gospel himself to the Jews only. Afterwards it was preached to the Gentiles; but the ministry of Jesus was confined almost entirely to the Jews. {q} "I am not sent" Mt 10:5,6; Ac 3:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 25 Verse 25. She came and worshipped. That is, bowed down to him, did him reverence. See Barnes "Mt 8:2". Lord, help me. A proper cry for a poor sinner, who needs the help of the Lord Jesus. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 26 Verse 26. But he answered and said, It is not meet, etc. That is, it is not fit or proper. Children's bread. The Jews considered themselves as the peculiar children of God. To all other nations they were accustomed to apply terms of contempt, of which dogs was the most common. The Mohammedans still apply the term dogs to Christians, and Christians and Jews to each other. It is designed as an expression of the highest contempt. The Saviour means to say that he was sent to the Jews. The woman was a Gentile. He meant, that it did not comport with the design of his personal ministry to apply benefits intended for the Jews to others. Our Saviour did not intend to justify or sanction the use of such terms, or calling names. He meant to try her faith. As if he had said, "You are a Gentile. I am a Jew. The Jews call themselves children of God. You they vilify, and abuse, calling you a dog. Are you willing to receive of a Jew, then, a favour? Are you willing to submit to these appellations, to receive a favour of one of that nation, and to acknowledge your dependence on a people that so despise you?" It was a trial of her faith, and not lending his sanction to the propriety of the abusive term. He regarded her with a different feeling. {r} "to dogs" Mt 7:6; Re 22:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 27 Verse 27. And she said, Truth, Lord, etc: "What you say is true. Let it be that the best food should he given to the children. Let the Jews have the chief benefit of thy ministry. But the dogs, beneath the table, eat the crumbs. So let me be regarded as a dog, a heathen, as unworthy of everything. Yet grant one exertion of that almighty power, displayed so signally among the Jews, and heal the despised daughter of a despised heathen mother." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 28 Verse 28. Great is thy faith. That is, thy trust, confidence. The word here seems to include, also, the humility and perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well and composed, Mr 7:30. {s} "Then Jesus" Job 13:15; 23:10; La 3:32 {t} "be it" Ps 145:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 29 Verses 29-31. Sea of Galilee. That is, the lake of Gennesaret. For an account of the principal diseases mentioned here, See Barnes "Mt 4:24". Maimed. Those to whom a hand or foot was wanting. See Mt 18:8. To cure them--that is, to restore a hand or foot-- was a direct act of creative power. It is no wonder, therefore, that the people wondered. And they glorified the God of Israel. To glorify, here means to praise, to acknowledge his power and goodness. The God of Israel was the God that the Israelites or Jews worshipped. {v} "And Jesus" Mr 7:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 30 Verse 30. No Barnes text on this verse. See Barnes on "Mt 15:29" {w} "he healed them" Ps 103:3; Is 35:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 31 Verse 31. No Barnes text on this verse. See Barnes on "Mt 15:29" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 32 Verses 32-39. The miracle recorded here, the feeding of the four thousand, took place on a mountain, near the sea of Galilee. The same account is recorded in Mr 8:1-10. The circumstances of the miracle are so similar to the one recorded in Mt 14:14-21, as to need no particular explanation. Verse 32. Three days and have nothing to eat. This is not, perhaps, to be taken literally, but only that during that time they had been deprived of their ordinary, regular food. They had had only a very scanty supply, and on the third day even that began to fail. {x} "Then Jesus" Mr 7:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 33 Verse 33. No Barnes text on this verse. See Barnes on "Mt 15:32" {y} "his disciples" 2 Ki 4:43,44 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 34 Verse 34. No Barnes text on this verse. See Barnes on "Mt 15:32" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 35 Verse 35. No Barnes text on this verse. See Barnes on "Mt 15:32" {z} "And he commanded" Mt 14:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 36 Verse 36. No Barnes text on this verse. See Barnes on "Mt 15:32" {a} "and gave thanks" 1 Sa 9:13; Lu 22:19; 24:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 37 Verse 37. No Barnes text on this verse. See Barnes on "Mt 15:32" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 38 Verse 38. No Barnes text on this verse. See Barnes on "Mt 15:32" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 39 Verse 39. Coasts of Magdala. Mark says, "The parts of Dalmanutha"." These were probably small towns on the east side of the sea of Galilee, and near to each other. The evangelists do not say that he went to either of those towns, but only to the coasts, or parts, where they were situated. {b} "and came into the coasts" Mr 8:10 REMARKS ON MATTHEW CHAPTER 15 We learn from this chapter, (1.) That men are often far more attached to traditions, and the commandments of men, than the law of God, Mt 15:1-6. (2.) That men are strongly disposed to explain away the law of God, if possible. It is too strict for them, and too spiritual. They dare not often attack it directly, but they will explain it and dilute it so as to make it mean nothing. Wicked men do not love God's law, Mt 15:4-6. (3.) Men are prone to introduce foolish rites into religion. They do not love what God has commanded, and they attempt to compensate for not loving his doctrines by being great sticklers for their own, Mt 15:2; Mr 7:3,4. (4.) All addition to the law of God is evil, Mt 15:3. All ceremonies in religion, which are not authorized by the New Testament, are wrong. Man has no right to ordain rites to bind the conscience, where God has commanded none, Co 2:23. Men come the nearest to that which is right when they live nearest to just what God has commanded in the Bible. (5.) Hypocrites should be unmasked and detected, Mt 15:7. He does a great service to men who detects their hypocrisy. That close and faithful preaching which lays open the heart, and shows men what they are, is that which comes nearest to the example of Christ. It may pain them, but the wounds of a friend are faithful, Pr 27:6 and we should honour and love the man that, by the grace of God, can show us our heart. We always honour most the physician of the body that is most skilled in detecting and curing disease; and so should we the physician of the soul. (6.) We should be exceedingly cautious of formality in worship, Mt 15:8,9. It is hypocrisy. God requires the heart. To render to him only the service of the lips is to mock him. Nothing can be acceptable but true piety, genuine love, and hearty obedience. Nothing more hateful than an appearance of worshipping God, while the heart is in sin and the world. (7.) The duty of honouring parents, Mt 15:4-6. Nothing can explain away this duty. It is binding on all. Parents should be obeyed, loved, respected. God requires it, and we cannot be free from the duty. Under age, a child is bound always to obey a parent, where the parent does not command anything contrary to the Bible. But when the parent commands anything contrary to the Bible, the child is not bound to obey, Ac 5:29. After the child is of age he is to respect, love, and honour the parent; and if poor and needy, to provide for his wants till he dies. It is certainly proper that we do all we can to comfort those in old age, who did so much for us in childhood. A child can never repay a parent for his kindness to him. (8.) We are not at liberty to give to anything else--not even to religious uses--what is necessary to render our parents comfortable, Mt 15:4-6. They have the first claim on us. And though it is our duty to do much in the cause of benevolence, yet our first duty should be to see that our parents do not suffer. (9.) Men easily take offence when they are faithfully reproved, and especially when their hypocrisy is exposed; and especially if this exposure is about some small matter, on which they have greatly set their hearts--some ceremony in worship, or some foolish rite, Mt 5:12. (10.) Every false doctrine is to be opposed, and shall be rooted up, Mt 15:13. It is to be opposed by arguments and candid investigation, and not by abuse and misrepresentation. Christ never misrepresented any man's doctrine. He always stated it just as it was, just as they held it; and then, by argument and the word of God, he showed it was wrong. This is the proper way to manage all controversies. (11.) It is of great importance to search the heart, Mt 15:19,20. It is a fountain of evil. It is the source of all crime. External conduct is comparatively of little importance. In the sight of God the heart is of more importance; and if that were pure, all would be well. (12.) The doctrine of man's depravity is true, Mt 15:19. If the heart produces all these things, it cannot be pure. And yet who is there from whose heart, at some time, these things have not proceeded? Alas! the world is full of instances where the heart produces evil thoughts, etc. (13.) In our distress, and the distress of our children and friends, we should go to Jesus. We should, indeed, use all proper means to restore our friends; but we should feel that God only can grant returning health and life, Mt 15:22. (14.) We should not be discouraged that our prayers are not immediately answered. God knows the proper time to answer them, and it may be of great importance to us that the answer should be deferred, Mt 15:23. (15.) We should still persevere, Mt 15:24-27. We should not be discouraged. We should not be disheartened, even by the appearance of neglect or unkind treatment. (16). Our prayers will be answered if we persevere, Mt 15:28. They that seek shall find. In due time--in the best and most proper time --a gracious God will lend an ear to our request, and grant the thing we need. (17.) We should come with humility and faith, Mt 15:27. We can never think too little of ourselves, or too much of the mercy and faithfulness of Christ. Prayers of humility and faith only are answered. (18.) Christ will take care of his poor and needy followers. We may be assured that he has power to give us all we need; and that in times of necessity he will supply our wants, Mt 15:32-38. (19.) The great number of poor in the world is no reason why he should not supply them, Mt 15:38. He daily supplies the wants of nine hundred millions of human beings, besides countless numbers of the beasts of the field, of the fowls of heaven, and the fishes of the sea. It is a small thing to supply the wants of the few poor on the earth; and He who feeds the world will take care of us in the time of want. (20.) We should be grateful to God for our daily food. We should render to him proper thanksgiving, Mt 15:36 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 1 MATTHEW CHAPTER 16 Verses 1-4. See also Mr 8:11,12. The Pharisees also with the Saducees. See Barnes "Mt 3:7. Tempting. That is, trying him --feigning a desire to see evidence that he was the Messiah, but with a real desire to see him make the attempt to work a miracle and fail, that they might betray and ruin him. A sign from heaven. Some miraculous appearance in the sky. Such appearances had been given by the prophets; and they supposed, if he was the Messiah, that his miracles would not all be confined to the earth, but that he was able to give some signal miracle from heaven. Samuel had caused it to thunder, 1 Sa 12:16-18. Isaiah had caused the shadow to go back ten degrees on the dial of Ahaz, Isa 38:8 and Moses had sent them manna from heaven, Ex 16:4; Joh 6:31. It is proper to say, that though Christ did not choose then to show such wonders, yet far more stupendous signs from heaven than these were exhibited at his death. {c} "sign from heaven" Mt 12:38; Mr 8:11; Lu 11:16; 12:54-56; 1 Co 1:22 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 2 Verses 2,3. He answered, etc. The meaning of this answer is, There are certain indications by which you judge about the weather. In the evening you think you can predict the weather tomorrow. You have evidence in the redness of the sky by which you judge. So there are sufficient indications on which you should judge concerning me and these times. My miracles, and the state of affairs in Judea, are an indication by which you should judge of these times. Is red. Almost all nations have observed this as an indication of the weather. In the morning--the sky is red and lowering. That is, there are threatening clouds in the sky, which are made red by the rays of the rising sun. This, in Judea, was a sign of a tempest. In other places, however, the signs of a storm may be different. The face of the sky. The appearance of the sky. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 3 Verse 3. No Barnes text on this verse. See Barnes on "Mt 16:2" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 4 Verse 4. A wicked and adulterous generation, etc. See Barnes "Mt 12:38-40". Mark adds, Mr 8:12 that he sighed deeply in spirit, he did not say this without feeling, he was greatly affected with their perverseness and obstinacy, Mt 16:6-12. This account is recorded also in Mr 8:14-21. {d} "prophet Jonas" Jon 1:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 5 Verse 5. And when his disciples were come to the other side. That is, to the other side of the sea of Galilee. Mark says that he entered into a ship again, and departed to the other side. The conversation with the Pharisees and Sadducees had been on the east of the sea of Galilee. They crossed from that side again to the west. Had forgotten to take bread. That is, had forgotten to lay in a sufficient supply. They had, it seems, not more than one loaf, Mr 8:14. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 6 Verses 6-8. Take heed, etc. That is, be cautious, be on your guard. The leaven of the Pharisees and of the Sadducees. Leaven is used in making bread. Its use is to pass through the flour, and cause it to ferment or to swell, and become light. It passes secretly, silently, but certainly. None can see its progress. So it was with the doctrines of the Pharisees. They were insinuating, artful, plausible. They concealed the real tendency of their doctrines, they instilled them secretly into the mind, and they pervaded all the faculties, like leaven. They reasoned, etc. The disciples did not understand him as referring to their doctrine, because the word leaven was not often used among the Jews to denote doctrines--no other instance of the use of the word occurring in the Scriptures. Besides, the Jews had many particular rules about the leaven which might be used in making bread. Many held that it was not lawful to eat bread made by the Gentiles; and the disciples, perhaps, supposed that he was cautioning them not to procure a supply from the Pharisees and Sadducees. O ye of little faith. Jesus, in reply, said that they should not be so anxious about the supply of their wants. They should not have supposed, after the miracles that he had wrought in feeding so many, that HE would caution them to be anxious about procuring bread for their necessities. It was improper, then, for them to reason about a thing like that, but they should have supposed he referred to something more important. The miracles had been full proof that he could supply all their wants without such anxiety. {e} "take them" Lu 12:1 {f} "???" 1 Co 5:6-8; Ga 5:9; 2 Ti 2:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 7 Verse 7. No Barnes text on this verse. See Barnes on "Mt 16:6" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 8 Verse 8. No Barnes text on this verse. See Barnes on "Mt 16:6" {g} "unto them" Mt 6:30; 8:26; 14:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 9 Verse 9. No Barnes text on this verse. {h} "Five loaves" Mt 14:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 10 Verse 10. No Barnes text on this verse. {i} "seven loaves" Mt 15:34 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 11 Verse 11. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 12 Verse 12. Then understood they, etc. After this explanation, they immediately saw that he referred to their doctrines. Erroneous doctrines are like leaven in the following respects: (1.) They are, at first, slight and unimportant in appearance. (2.) They are insinuated into the soul unawares and silently, and are difficult of detection. (3.) They act gradually. (4.) They act most certainly. (5.) They will pervade all the soul, and bring in all the faculties under their control. {k} "the doctrine" Mt 15:1-9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 13 Verses 13-20. See also Mr 8:27-29; Lu 9:18-20. Caesarea Philippi: There were two cities in Judea called Caesarea. One was situated on the borders of the Mediterranean and the other was the one mentioned here. It was also called Paneas, was greatly enlarged and ornamented by Philip the tetrarch, son of Herod, and called Caesarea in honour of the Roman emperor, Tiberius Caesar. To distinguish it from the other Caesarea, the name of Philip was added to it, and called Caesarea Philippi, or Caesarea of Philip. It was situated in the boundaries of the tribe of Naphtali, near Mount Lebanon, and was in the most northern part of Judea. It now contains about two hundred houses, and is inhabited chiefly by Turks. When Jesus came. The original is, when Jesus was coming. Mark says Mr 8:27 that this conversation took place when they were in the way, and this idea should have been retained in translating Matthew. While in the way, Jesus took occasion to call their attention to the truth that he was the Messiah. This truth it was of much consequence that they should fully believe and understand; and it was important, therefore, that he should often learn their views, and establish them if right, and correct them if wrong. He began, therefore, by inquiring what was the common report respecting him. Whom do men say, etc. This passage has been variously rendered. Some have translated it. "Whom do men say that I am? The Son of Man? Others. "Whom do men say that I am--I, who am the Son of man, i.e., the Messiah?" The meaning of all is nearly the same. He wished to obtain the sentiments of the people respecting himself. {l} "Whom do" Mr 8:27; Lu 9:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 14 Verse 14. And they said, etc. See Barnes "Mt 11:14". They supposed he might be John the Baptist, as Herod did, risen from the dead. See Mt 14:2. He performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he taught. {m} "they said" Mt 14:2; Lu 9:7-9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 15 Verse 15. No Barnes text on this verse. See Barnes on "16:13" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 16 Verse 16. And Simon Peter answered, etc. Peter, expressing the views of the apostles, with characteristic forwardness, answered the question proposed to them by Jesus: "Thou art the Christ, the Son of the living God." The Christ. The Messiah, the Anointed of God. See Barnes "Mt 11:14. The Son. That is, the Son by way of eminence, in a peculiar sense. See Barnes "Mt 1:17". This appellation was understood as implying Divinity, Joh 10:29-36. Of the living God. The term living, was given to the true God, to distinguish him from idols, that are dead or lifeless--blocks and stones. He is also the Source of life--temporal, spiritual, and eternal. The term living is often given to him in the Old Testament, Jos 3:10; 1 Sa 17:26,36; Jer 10:9,10 etc. In this noble confession, Peter expressed the full belief of himself and his brethren that he was the long-expected Messiah. Other men have very different opinions of him, but they were satisfied, and were not ashamed to confess it. {n} "and said" Ps 2:7; Mt 14:33; Joh 1:49; Ac 9:20; Heb 1:2,5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 17 Verse 17. And Jesus answered--Blessed art thou, Simon Bar-jona is the same as Simon son of Jona. Bar is a Syriac word, signifying son. The father of Peter, therefore, was Jona, or Jonas, Joh 1:42; 21:16,17. Blessed. That is, happy, honoured, evincing a proper spirit, and entitled to the approbation of God. For flesh and blood. This phrase commonly signifies man, (see Ga 1:16; Eph 6:12; and it has been commonly supposed that he meant to say that man had not revealed it. But Jesus seems rather to have referred to himself. "This truth you have not learned from my lowly appearance, from my human nature, from my apparent rank and standing in the world. You, Jews, were expecting to know the Messiah by his external splendour, his pomp and power as a man. But you have not learned me in this manner. I have shown no such indication of my Messiahship. Flesh and blood have not shown it. In spite of my appearance--my lowly state-- my want of resemblance to what you have expected--you have learned it, taught by God." This they had been taught by his miracles, his instructions, and the direct teachings of God on their minds. To reveal is to make known, or communicate something that was unknown, or secret. {o} "flesh and blood" 1 Co 2:10; Ga 1:16; Eph 2:8 {p} "but my Father" 1 Jo 4:15; 5:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 18 Verse 18. And I say also unto thee, That thou art Peter. The word Peter, in Greek, means a rock. It was given to Simon by Christ when he called him to be a disciple, Joh 1:42. Cephas is a Syriac word, meaning the same as Peter--a rock, or stone. The meaning of this phrase may be thus expressed: "Thou, in saying that I am the Son of God, hast called me by a name expressive of my true character. I, also, have given to thee a name expressive of your character. I have called you Peter, a rock, denoting firmness, solidity; and your confession has shown that the name is appropriate. I see that you are worthy of the name, and will be a distinguished support of my religion. And upon this rock, etc. This passage has given rise to many different interpretations. Some have supposed that the word ROCK refers to Peter's confession; and that he meant to say, upon this rock-- this truth that thou hast confessed, that I am the Messiah--and upon confessions of this from all believers, I will build my church. Confessions like this shall be the test of piety; and in such confessions shall my church stand amidst the flames of persecution--the fury of the gates of hell. Others have thought that he referred to himself. Christ is called a rock, Isa 28:16; 1 Pe 2:8. And it has been thought that he turned from Peter to himself, and said: "Upon this rock, this truth that I am the Messiah--upon myself as the Messiah--I will build my church." Both these interpretations, though plausible, seem forced upon the passage to avoid the main difficulty in it. Another interpretation is, that the word rock refers to Peter himself. This is the obvious meaning of the passage; and had it not been that the church of Rome has abused it, and applied it to what was never intended, no other would have been sought for. "Thou art a rock. Thou hast shown thyself firm in and fit for the work of laying the foundation of the church. Upon thee will I build it. Thou shalt be highly honoured; thou shalt be first in making known the gospel to both Jews and Gentiles." This was accomplished. See Ac 2:14-36, where he first preached to the Jews, and Ac 10:1 and following, where he preached the gospel to Cornelius and his neighbours, who were Gentiles. Peter had thus the honour of laying the foundation of the church among the Jews and Gentiles. And this is the plain meaning of this passage. See also Ga 2:9. But Christ did not mean, as the Roman Catholics say he did, to exalt Peter to supreme authority above all the other apostles, or to say that he was the only one on whom he would rear his church. See Acts 15, where the advice of James, and not of Peter, was followed. See also Ga 2:11, where Paul withstood Peter to his face, because he was to be blamed--a thing which could not have happened if Christ, as the Roman Catholics say, meant that Peter should be absolute and infallible. More than all, it is not said here or anywhere else in the Bible, that Peter should have infallible successors who should be the vicegerents of Christ, and the head of the church. The whole meaning of the passage is this: "I will make you the honoured instrument of making known my gospel first to Jews and Gentiles, and will make you a firm and distinguished preacher in building my church." Will build my Church. This refers to the custom of building, in Judea, on a rock or other very firm foundation. See Barnes "Mt 7:24". The word church means, literally, those called out, and often means an assembly or congregation. See Ac 19:32; Gr.; Ac 7:38. It is applied to Christians as being called out from the world. It means, sometimes, the whole body of believers, Ep 1:22; 1 Co 10:32. This is its meaning in this place. It means, also, a particular society of believers, worshipping in one place, Ac 8:1; 9:31; 1 Co 1:2, etc. Sometimes, also, a society in a single house, as Ro 16:5. In common language, it means the church visible--ie. all who profess religion; or invisible, i.e. all who are real Christians, professors or not. And the gates of hell, etc. Ancient cities were surrounded by walls. In the gates, by which they were entered, were the principal places for holding courts, transacting business, and deliberating on public matters. See Barnes "Mt 7:13". The word gates, therefore, is used for counsels, designs, machinations, evil purposes. Hell means, here, the place of departed spirits, particularly evil spirits. And the meaning of the passage is, that all the plots, stratagems, and machinations, of the enemies of the church, should not be able to overcome it--a promise that has been remarkably fulfilled. {q} "Peter" Joh 1:42 {r} "and upon" Eph 2:20; Re 21:14 {s} "gates of hell" Psa 9:13 {t} "prevail against it" Isa 54:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 19 Verse 19. And I will give unto thee, etc. A key is an instrument for opening a door. He that is in possession of it has the power of access, and has a general care and administration of a house. Hence, in the Bible, a key is used as a symbol of superintendence, an emblem of power and authority. See Isa 22:22; Re 1:18; 3:7. The kingdom of heaven here means, doubtless, the church on earth, See Barnes "Mt 3:2". When he says, therefore, he will give him the keys of the kingdom of heaven, he means that he will make him the instrument of opening the door of faith to the world--the first to preach the gospel to both Jews and Gentiles. This was done, Ac 2:14-36; 10:1. The "power of the keys" was given to Peter alone solely for this reason; the power of "binding and loosing" on earth was given to the other apostles with him. See Mt 18:18. The only pre-eminence, then, that Peter had, was the honour of first opening the doors of the gospel to the world. Whatsoever thou shalt bind, etc. The phrase to bind and to loose was often used by the Jews. It meant to prohibit and to permit. To bind a thing was to forbid it; to loose it, to allow it to be done. Thus they said about gathering wood on the sabbath day. "The school of Shammei binds it"--i, e. forbids it; "the school of Hillel looses it"--i. e. allows it. When Jesus gave this power to the apostles, he meant that whatsoever they forbid in the church should have Divine authority; whatever they permitted, or commanded, should also have Divine authority--that is, should be bound or loosed in heaven, or meet the approbation of God. They were to be guided infallibly in the organization of the church, (1.) by the teaching of Christ, and (2.) by the teaching of the Holy Spirit. This does not refer to persons, but to things--"whatsoever," not whosoever. It refers to rites and ceremonies in the church. Such of the Jewish customs as they should forbid were to be forbidden; and such as they thought proper to permit were to be allowed. Such rites as they should appoint in the church were to have the force of Divine authority. Accordingly, they forbid circumcision and the eating of things offered to idols, and strangled, and blood, Ac 15:20. They founded the church, and ordained its rites, as of Divine authority. {u} "whatsoever thou" Mt 18:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 20 Verse 20. Then charged, etc. That is, he then commanded them. Mark Mr 8:30 and Luke Lu 9:21 (Greek) that he strictly or severely charged them. He laid emphasis on it, as a matter of much importance. The reason of this seems to be that his time had not fully come; he was not willing to rouse the Jewish malice, and to endanger his life, by having it proclaimed that he was the Messiah. The word Jesus is wanting in many manuscripts, and should probably be omitted. "Then he charged them strictly to tell no man that he was the Christ or Messiah." {v} "Then charged" Mr 8:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 21 Verses 21-23. See also Mr 7:31-33; Lu 9:22. From that time forth. This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced; and he then began to prepare theft minds for the awful event which was before him. Had he declared this when he first called them, they would never have followed him. Their minds were not prepared for it. They expected a temporal, triumphant prince, as the Messiah. He first, therefore, convinced them that he was the Christ; and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah. Elders. The men of the great council, or sanhedrim. See Barnes "Mt 5:7". Chief Priests and Scribes. See Barnes "Mt 3:7". {w} "From that time" Lu 9:22; 18:31; 24:6,7; 1 Co 15:3,4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 22 Verse 22. Then Peter took him. This may mean, either to interrupt him, or to take him aside, or to take him by the hand, as a friend. This latter is probably the true meaning. Peter was strongly attached to him. He could not bear to think of his death. He expected, moreover, that he would be the triumphant Messiah. He could not hear, therefore, that his death was so near. In his ardour, and confidence, and strong attachment, he seized him by the hand as a friend, and said, "Be it far from thee." This phrase might have been translated, "God be merciful to thee; this shall not be unto thee." It expressed Peter's strong desire that it might not be. The word rebuke here means to admonish, or earnestly to entreat, as in Lu 17:3. It does not mean that Peter assumed authority over Christ; but that he earnestly expressed his wish that it might not be so. Even this was improper. He should have been submissive, and not have interfered. {1} "Be it far from them" or, "pity thyself" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 23 Verse 23. Get thee behind me, Satan. The word Satan means, literally, an adversary, or one that opposes us in the accomplishment of our designs. It is applied to the devil commonly, as the opposer or adversary of man. But there is no evidence that the Lord Jesus meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger. He may have used it in the general sense which the word bore, as an adversary or opposer; and the meaning may be, that such sentiments as Peter expressed then were opposed to him and his plans. His interference was improper. His views and feelings stood in the way of the accomplishment of the Saviour's designs. There was, undoubtedly, a rebuke in this language; for the conduct of Peter was improper; but the idea which is commonly attached to it, and which, perhaps, our translation conveys, implies a more severe and harsh rebuke than the Saviour intended, and than the language which he used would express. Thou art an offence. That is, a stumbling-block: Your advice and wishes are in my way. If followed, they would prevent the very thing for which I came. Thou savourest not. That is, thou thinkest not. You think that those things should not be done which God wishes to be done. You judge of this matter as men do, who are desirous of honour; and not as God, who sees it best that I should die, to promote the great interests of mankind. {x} "Satan:" 2 Sa 19:22 {y} "an offence" Ro 14:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 24 Verse 24-28. This discourse is also recorded in Mr 8:34-38; 9:1 and Lu 9:23-27 Let him deny himself. That is, let him surrender to God his will, affections, body, and soul. Let him not seek his own happiness as the supreme object, but be willing to renounce all, and lay down his life also, if required. Take up his cross. See Barnes "Mt 10:38". {x} "any man" Mt 10:38; Mr 8:34; Lu 9:23; 14:27; Ac 14:22; 1 Th 3:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 25 Verse 25. Whosoever will save his life, etc. See Barnes "Mt 10:39" {a} "For whosoever" Joh 12:25; Es 4:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 26 Verse 26. For what is a man profited, etc. To gain the whole world means to possess it as our own--all its riches, honours, and pleasures. To lose his own soul means to be cast away, to be shut out from heaven, to be sent to hell. Two things are implied by Christ in these questions: 1st, that they who are striving to gain the world, and are unwilling to give it up for the sake of religion, will lose their souls; and 2nd, that if the soul is lost, nothing can be given in exchange for it, or it can never after be saved. There is no redemption in hell. {b} "or what" Ps 49:7,8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 27 Verse 27. For the Son of man, etc. That is, the Lord Jesus Christ shall return to judge the world. He will come in glory--the glory of his Father--the majesty with which God is accustomed to appear, and which befits God. He will be attended by angels. He will judge all men. Reward. The word reward means recompense, or do justice to. He will deal with them according to their character. The righteous he will reward in heaven, with glory and happiness. The wicked he will send to hell, as a reward or recompense for their evil works, This fact, that he will come to judgment, he gives as a reason why we should be willing to deny ourselves and follow him. Even though now it should be attended with contempt and suffering, yet then he will reward his followers for all their shame and sorrows, and receive them to his kingdom. He adds, Mr 8:38, that if we are ashamed of him here, he will be ashamed of us there. That is, if we reject and disown him here, he will reject and disown us there. {c} "For the Son" Da 7:9,10; Zec 14:5; Jude 1:14 {d} "and then" Re 22:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 28 Verse 28. Verily I say unto you, etc. To encourage them, he assured them that though his kingdom was now obscure and despised--though he was cast out and little known--yet the time was near when he should be regarded in a different manner, and his kingdom be established with great power. This cannot refer to the end of the world, and there is no need of referring it to the destruction of Jerusalem. Taste of death. That is, die. Before they die they shall see this. Son of man coming in his kingdom. Mark and Luke have explained this. Mr 9:1, "Until they have seen the kingdom of God come with power." Lu 9:27, "Till they see the kingdom of God." The meaning evidently is, till they should see my kingdom, that is, my church, now small, feeble, and despised, greatly enlarged, established, and spreading with great rapidity and extent. All this was accomplished. All these apostles, except Judas, lived to see the wonders of the day of Pentecost; some of them, John particularly, saw the Jewish nation scattered, the temple destroyed, the gospel established in Asia, Rome, Greece, and in a large part of the known world. {e} "There be" Mr 9:1 {f} "taste of death" Heb 2:9 REMARKS ON MATTHEW CHAPTER 16 (1.) Men will often judge far more correctly about natural than spiritual things, Mt 16:1-3. About natural objects they are watchful. In them they feel a deep interest. And they watch for every sign that may affect their interest. They are too much concerned to judge falsely. But they feel no such interest in religious things. Hence it happens that men who have good sense, and much wisdom in regard to worldly concerns, are exceedingly foolish in regard to religion. They often believe reports respecting religion, revivals, and missions, which they would despise on any other subject. They read and believe newspapers and other publications, which they would hold in contempt on any other topic but religion. (2.) It is of importance to watch the signs of the times, Mt 16:3. days of Christ, it was the duty of the people to look at the evidence that he was the Messiah. It was plain. It is also important to look at the signs of the times in which we live. They are clear also. Much is doing; and the spread of the Bible, the labours among the heathen, the distribution of tracts, and, perhaps above all, the institution of Sabbath schools--all betoken an eventful age, and are an indication that brighter days are about to dawn on the world. We should watch these signs that we may rejoice, that we may pray with more fervour, and that we may do our part to advance the kingdom of God. Little children should grow up believing that they live in an important age, that they enjoy many peculiar privileges, and that they may and must do much to spread the gospel through the earth. Even when children, they should pray, and they should give to benefit others; and, most of all, they should give themselves to Christ, that they may benefit others with a right spirit. (3.) Sinners should be addressed with deep feeling and faithfulness, Mr 8:12. Jesus sighed deeply. So should we. We should not be harsh, or sour, or without feeling. We should weep over them, and pray for them, and speak to them, not as if we were better than they, but with an earnest desire for their salvation. Comp. Ac 20:31; Php 3:18. (4.) Men easily mistake plain instruction, Mt 16:7. And especially is this the case where there is any chance of giving a worldly turn to the instruction. If men's thoughts--even those of Christians-- were more off from the world, and they thought less of the supply of their wants, they would understand the truths of religion much better than they do. No man can understand the doctrines of religion aright, whose principal concern is what he shall eat, and drink, and wear. Hence even Christians are often strangely ignorant of the plainest truths of religion. And hence the importance of teaching those truths to children before their thoughts become engrossed by the world. And hence, too, the importance of Sabbath schools. (5.) We should not have undue anxiety about the supply of our wants. Christ supplied many thousands by a word, and he can easily supply us, Mt 16:9-12. (6.) We should learn, from his past goodness, to trust him for the future, Mt 16:9-12. (7.) We should be on our guard against error, Mt 16:11. It is sly, artful, plausible, working secretly, but effectually. We should always be cautious of what we believe, and examine it by the word of God. False doctrines are often made as much like the truth as possible, for the very purpose of deceiving. Satan is transformed into an angel of light. (8.) It is important to ascertain our views of Christ, Mt 16:13-15. It is our all. If we do not think and feel right respecting him, we cannot be safe. We should often, then, ask ourselves--we should ask one another--what we think of Christ. (9.) It is our duty to profess our attachment to Christ. It should be done boldly, and always, Mt 16:16. We should never be ashamed of him. And to do this we should always, in our own hearts, believe that he is the Christ, the Son of the living God. (10.) We should esteem it a great happiness and honour to be enabled thus to show our attachment to him. The world may not honour us, but God will, and will pronounce us blessed, Mt 16:17. (11.) God only reveals this to us, Mt 16:17. This he does by his word and Spirit. We should, then, search the Bible; and we should pray much that God would reveal his Son in us, and enable us boldly to confess him before men. (12.) The church is safe, Mt 16:18. It may be small--it may be feeble--it may weep much--it may be much opposed and ridiculed --it may have mighty enemies--the rich and the great may set themselves against it--but it is safe. It is founded on a Rock. All its enemies shall not overcome it. Jesus has promised it; and in all ages he has shown that he has remembered his promise. It has not been extinct. It has been persecuted, opposed, ridiculed, and almost driven from the world; but a few have been found who have loved the Lord; and soon the flame has kindled, and the church has shone forth "fair as the sun, clear as the moon, and terrible as an army with banners." So it is still. Feeble churches may mourn much; anxiety may abound; and the few pious people may weep in secret places; but Jesus hears their groans, and counts their tears, and they and their church are safe. He is their Friend, and all the powers of hell shall not prevail against them. (13.) The importance of prudence in delivering truth, Mt 16:21. It should be well-timed. It should be when people are prepared to receive it. Especially is this true of young converts. They have need of milk, and not of strong meat. They should not be surprised that many doctrines of the Bible are mysterious now. But they may fully comprehend them hereafter. Peter, a young convert, did not understand the plain doctrine that Jesus must die for sin. Yet it was afterwards clear to him, and most cordially he loved it. (14.) It is highly wicked and improper to attempt to counsel God, or to think that we understand things better than he does, Mt 16:22,23. His plan is the best plan. And though it does not fall in with our views of wisdom, yet we should be still. It is all wise. And though what he does we know not now, yet we shall know hereafter. (15.) We, see what religion requires, Mt 16:24. We must deny ourselves. We must submit to trials. We must do our duty. We must often suffer persecution. We must be, in all places, among all men, and in every employment, Christians. No matter what may happen. Come poverty, disease, persecution, death, it is ours to take up the cross, and do our duty. So apostles, and martyrs, and the Saviour himself, have gone before us. And we must follow in their steps. "Shall I be carried to the skies On flowery beds of ease, While others fought to win the prize, And sailed through bloody seas? "Sure I must fight, if I would reign: Increase my courage, Lord, To bear the cross, endure the shame, Supported by thy word." (16.) How foolish are the men of this world! Mt 16:26. In a little time, how worthless will be all their wealth! It is gained by anxiety, and toil, and tears. It never satisfies. It harasses them with constant care. It smoothes no wrinkles on theft brow, alleviates no pain when they are sick, saves no friend from death, gives no consolation in regard to the future, and may be left at any moment. Others will soon possess, and perhaps scatter in dissipation, what they have obtained by so much toil. See Ps 39:6. And while they scatter or enjoy it, where shall the soul of him be who spent all his probation to obtain it? Alas! lost, lost, lost--for ever lost! And no wealth, no man, no devil, no angel, can redeem him, or be given for his soul. The harvest will be past, the summer ended, and he not saved. In gaining the world, he gained two things-- disappointment and trouble here, and an eternity of woe hereafter. How foolish and wicked is man! (17.) The righteous should rejoice that Jesus will come again to our world, He will reward them, Mt 16:27. He will come as their Friend, and they shall ascend with him to heaven. (18.) The wicked should weep and Wail that Jesus will come again to our world, He will punish them for their crimes, Mt 16:27. They cannot escape. See Re 1:7. (19.) It will not be long before he will come, Mt 16:28. At any rate, it will not be long before we shall meet him. Death is near. And then we must stand before him, and give an account of the deeds done in the body. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 1 MATTHEW CHAPTER 17 Verses 1-9. See also Mr 9:2-10; Lu 9:28-36 Verse 1. And after six days. That is, six days from the conversation recorded in the last chapter. Luke Lu 9:28 says, about eight days after. Matthew mentions the six days that intervened between the day of the conversation and the transfiguration. Luke includes both those days, and thus reckons eight. Besides, Luke does not pretend to fix the precise time. In the Greek it is "about eight days after." Taketh Peter, James, and John. These three disciples were with him also in the garden of Gethsemane, Mr 14:33. He designed to fit them, in an eminent degree, for the work of the gospel ministry, by the previous manifestations of his glory, and of his patience in suffering. Into an high mountain apart. That is, apart from the other disciples. It is commonly supposed that this was Mount Tabor, a high mountain in Galilee. The name of the mountain is not, however, mentioned in the New Testament. Luke adds, Lu 9:28 that he ascended there to pray. Our Saviour prayed much. When he did it, he chose to be alone. For this purpose he often ascended mountains, or went into the deserts. There is something in the solitude and deep and awful stillness of a lofty mountain favourable to devotion. {g} "And after" Mr 9:2; Lu 9:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 2 Verse 2. And was transfigured before them. The word transfigure means, to change the appearance or form. It does not denote the change of the substance of a thing, but simply of its appearance. It puts on a new aspect. What this change was, we are expressly told. (1.) His face shone as the sun; that is, with a peculiar brightness. A similar appearance is described respecting Moses when he came down from the mount, Ex 34:29,30. See also Heb 1:3, where Christ is called the brightness of the glory of God; in the original, the splendour, or shining, like the brightness of the sun. (2.) The second change was that of his garments. They were white as the light. Mark says, white as snow, so as no fuller on earth could whiten them. The word "fuller" means, commonly, one who dresses cloth, or fulls it, so as to make it more thick and strong. Here it means one who bleaches cloth, or makes it white; one who cleanses garments, when by wearing they become soiled. Among the Greeks, that was a distinct trade. Luke says, white and glistering; that is, resplendent, shining, or a very bright white. There is no evidence here that what is commonly said of him is true, that his body was so changed as to show what his glorified body is. His body, so far as the sacred writers inform us, underwent no change. All this splendour and glory was a change in appearance only. The Scriptures should be taken just as they are, without any attempt to affix a meaning to them which the sacred writers did not intend. Raiment. Clothing; apparel. John refers to this transfiguration in Joh 1:14; and Peter in his second Epistle, 2 Pe 1:16,17. {h} "as the sun" Re 1:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 3 Verse 3. And, behold, there appeared unto them Moses and Elias. Moses, a distinguished servant of God, by whom the law was given, and whose institutions typified the Messiah. It was particularly proper that he should appear, when his prophecies and types were about to be fulfilled, and his rites to be done away. Elias, or Elijah, a distinguished prophet, taken to heaven without seeing death. See 2 Ki 2:11. Elijah had been honoured eminently by being thus translated, and still more by being made the model of the forerunner of the Messiah, Mt 11:14; Lu 1:17. They appeared "in glory," Lu 9:31 i.e., as they are in heaven---- with the glory which the redeemed have there. Talking with him. Lu 9:31 informs us that they conversed about his decease, which he should accomplish at Jerusalem. To redeemed spirits, that death was an object of intense interest. By faith in that death they had been saved; and now that the Redeemer of mankind was about to die, it is no wonder that this was the burden of his and their thoughts. Luke adds, Lu 9:32 that Peter and they who were with him were heavy with sleep. It is not improbable that this was in the night; that Jesus was engaged in prayer; and that he had permitted his weary followers to compose themselves to rest. It was after they were awaked that they saw this vision. Probably the sudden splendour, the bright shining, aroused them from sleep. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 4 Verse 4. Let us make here three tabernacles. A tabernacle is a tent. It was made commonly by fixing posts into the ground, and stretching on them cloth, fastened by cords. See Barnes "Isa 33:20". In some instances, they were made of branches of trees;--a temporary shelter from the sun and rain, not a permanent dwelling. Peter was rejoiced at the vision, and desirous of continuing it. He proposed, therefore, that they should prolong this interview, and dwell there. Mark adds, that they knew not what they said in proposing this. They were frightened, amazed, and rejoiced; and, in the ecstasy of the moment, they proposed to remain there. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 5 Verse 5. A bright cloud overshadowed them. The word overshadow here means, rather, to be diffused or spread over them. It does not mean that it made a shade. A cloud was a symbol of the Divine Presence. Thus God went before the Israelites in a cloudy pillar--dark by day, and bright by night, (Ex 14:19,20) he appeared on Mount Sinai in a cloud bright by fire, (Ex 24:15-17) and a cloud, the symbol of the Divine Presence--called the Shechinah-- dwelt continually in the Most Holy Place in the temple, 1 Ki 8:10,11; Eze 1:4; 10:4. When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord. This is my beloved Son. This was the voice of God. This was the second time that, in a remarkable manner, he had declared this. See Mt 3:17. This was spoken to confirm the disciples; to declare their duty to hear Christ rather than any other, and to honour him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel, after he was shamefully put to death. After this, it was impossible for them to doubt that he was truly the Son of God. See 2 Pe 1:17,18. {i} "voice" Mt 3:17; Mr 1:11; Lu 3:22; 2 Pe 1:17 {k} "in whom" Isa 42:1,21 {l} "hear ye" De 18:15,19; Ac 3:22,23; Heb 1:1,2; 2:1-3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 6 Verse 6. They fell on their face. They entered into the cloud; or the cloud enveloped them, Lu 9:34. They were, therefore, afraid. They were awed at the presence of God; and their fears were removed only by the voice of their beloved Master. No man can see God and live. And it is only the glory of God, as it shines in the face of Christ, (see 2 Co 4:6) that mortals can bear. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 7 Verse 7. No notes from Barnes on this verse. {m} "touched them" Da 10:10,18; Re 1:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 8 Verse 8. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 9 Verse 9. Tell the vision to no man. This vision was designed particularly to confirm them in the truth that he was the Messiah. While he was with them, it was unnecessary that they should relate what they had seen. When he was crucified, they would need this evidence that he was the Christ. Then they were to use it. There were three witnesses of it--as many as the law required; and the proof that he was the Messiah was clear. Besides, if they had told it then, it would have provoked the Jews and endangered his life. His time was not yet come. Vision. Sight; appearance. What they had seen on the mount. Charged them. Gave them a commandment. The sole design of this transfiguration was to convince them that he was the Christ; that he was greater than the greatest of the prophets; that he was the Son of God. Mark adds, Mr 9:10 they kept this saying, questioning what the rising of the dead should mean. The Pharisees believed that the dead would rise; and there is no doubt that the disciples believed it. But their views were not clear. And, in particular, they did not understand what he meant by his rising from the dead. They do not appear to have understood, though he had told them Mt 12:40 that he would rise after three days. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 10 Verses 10-13. See also Mr 9:11-13. Why then say the Scribes, etc. The disciples appear to have been satisfied now, that he was the Messiah. The transfiguration had taken away all their doubts. But they recollected that it was a common doctrine among the Jews that Elijah should appear before the Messiah came; and they did not then recollect that he had appeared. To this difficulty the word then refers. "We are satisfied that thou art the Christ. But Elijah is not yet come, as was expected. What, 'then,' is the meaning of the common opinions of our learned men, the scribes? Were they right or wrong in their expectation of Elijah?" See Barnes "Mt 11:14". {n} "Why then" Mal 4:5,6; Mt 11:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 11 Verse 11. Elias truly shall first come, and restore all things, He did not mean by this that Elijah was yet to come for he directly tells them that he had come; but he meant to affirm that it was a true doctrine which the scribes taught, that Elijah would appear before the coming of the Messiah. To restore, means to put into the former situation. See Mt 12:13. Hence it means, to heal, to correct, to put in proper order. Here it means that Elijah would put things in a proper state; be the instrument of reforming the people; of restoring them, in some measure, to proper notions about the Messiah, and preparing them for his coming. Before the coming of John, their views were erroneous, their expectations worldly, and their conduct exceedingly depraved. He corrected many of their notions about the Messiah, Mt 3:1 and was the instrument of an extensive reformation; and thus restored them, in some degree, to correct notions of their own economy and of the Messiah, and to a preparation for his advent. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 12 Verse 12. Elias is come. That is, John the Baptist has come, in the spirit and power of Elias. See Lu 1:17. They have done whatsoever they listed. The word list is an old English word, signifying to choose, to desire, to be inclined. See Joh 3:8. It means here, that they had done to John as they pleased; i.e., they had put him to death, Mt 14:10. Mark adds, Mr 9:12, that Jesus told them that it was written of the Son of man that he must suffer many things, and be set at nought. This was written of him particularly in the fifty-third chapter of Isaiah. To be set at nought, is to be esteemed as worthless, or as nothing; to be cast out and despised. No prophecy was ever more strikingly fulfilled. See Lu 23:11. {o} "suffer of them" Mt 16:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 13 Verse 13. No notes from Barnes on this verse. See Barnes on "Mt 17:10" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 14 Verses 14-21. This narrative, with some additions, is found in Mr 9:14-29; Lu 9:37-43. Verse 14. And when they were come to the multitude. This took place on the day following the transfiguration, Lu 9:37. This multitude was probably composed of persons who had attended on his ministry, and many of whom were his real disciples. With them, as Mark Mr 9:14 informs us, were scribes questioning with them. That is, they were probably professedly making inquiries about the Saviour, but really attempting to introduce their own sentiments, and to draw them off from him. They probably artfully asked them many questions about his birth, his family, his appearance, his manner of life, and his instructions, all which were contrary to the general expectation respecting the Messiah; and they intended, therefore, to insinuate that such a person could not be the Christ. The people were persuaded of it, and it would not have done to have attacked their opinions openly, but they attempted to gain the same point by sly insinuations. Error is always subtle, and often puts on the appearance of calm and honest inquiry. Well had he compared them to leaven, Mt 16:11,12. The multitude, seeing Jesus coming down, left the scribes, and ran to meet him, (Mark.) They were amazed, probably because they had not expected to see him there. In their joy at meeting him in this unexpected manner, they saluted him, (Mark;) i.e., they probably prostrated themselves before him, after the manner of salutation in eastern countries. See Barnes "Lu 10:4". Jesus, seeing the scribes and their artful design, reproved them by asking them why they questioned thus with his disciples? Mr 9:16. Conscious of their guilt and their base purpose, they returned no answer. A certain man kneeling down to him. That is, saluting him, or showing high regard for him. See Barnes "Lu 10:4". It did not imply religious homage, but merely high respect and earnest entreaty. {p} "And when" Mr 9:14; Lu 9:37 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 15 Verse 15. Lord, have mercy. The word Lord here means Sir, a title of civility, not implying Divinity. My son. This was an only son, (Luke.) He was possessed with a devil. This calamity was attended with the following symptoms:--he was lunatic, See Barnes "Mt 4:24"; he was sore vexed, i.e., he suffered greatly, or was greatly afflicted; he fell often suddenly in the manner of persons having epileptic fits; he was dumb, that is, he was dumb except when the fit was coming on him; for Luke says, that when the spirit took him, he cried suddenly out; he foamed and gnashed with his teeth, and wasted away, or became poor and emaciated. It tore him, (Luke,) and scarcely departed from him, or he had only short intervals of reason; for so the passage in Luke, bruising him, hardly departeth from him," should be translated. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 16 Verse 16. And I brought him to thy disciples, etc. That is, not to the apostles, for they had power over unclean spirits, Mt 10:8 but to others of his followers, who attempted to work miracles. It is probable that many of his disciples attempted this, who were not personal attendants on his ministry, Mr 9:38. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 17 Verse 17. Then Jesus answered and said, O faithless and perverse generation! Perverse means that which is twisted or turned from the proper direction; and is often used of the eyes, when one or both are turned from the natural position. Applied to a generation, or race of men, it means that they hold opinions turned or perverted from the truth, and that they were wicked in their conduct. He applied this probably to the Jews, and not to his real disciples. How long shall I suffer you? That is, how long shall I bear with you? How long is it necessary to show such patience and forbearance with your unbelief and perversity? This was not an expression of impatience or complaint, so much as a proof that they were so slow to believe that he was the Messiah, notwithstanding his miracles, and that even his disciples so slowly learned to put the proper trust in him. Mark adds, (Mr 9:20-22,) that when he that was possessed was brought, the spirit, by a last desperate struggle, threw him down, and tore him, and left him apparently dead. He adds farther, that the case had existed during the whole life of his son, from a child. This was a case of uncommon obstinacy. The affliction was fixed and lasting. The disciples, seeing the obstinacy of the case--seeing him dumb, wasted away, torn, and foaming--despaired of being able to cure him. They lacked the faith which was necessary; doubted whether they could cure him, and therefore could not. Jesus said to the father, Mr 9:23 "If thou canst believe, all things are possible to him that believeth." That is, this cure shall be effected if you have faith. Not that his faith would give Jesus the power to heal him, but it would render it proper that he should exert that power in his favour. In this way, and in this only, are all things possible to believers. The man had faith, Mr 9:24. The father came, as a father should do, weeping, and praying that his faith might be increased, so as to make it proper that Jesus should interpose in his behalf, and save his child. "Help my unbelief," (Mr 9:24). This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief. Let not the defect of my faith be in the way of this blessing. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 18 Verse 18. And Jesus rebuked the devil. The word rebuke has the combined force of reproving and commanding. He reproved him for having afflicted the child, and he commanded him to come out of him. Mr 9:25 has recorded the words which he used--words implying reproof and command: "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him." And the spirit cried, and with a mighty convulsion came out, leaving him apparently dead. Jesus lifted him up by the hand, (Mark,) and gave him to his father, (Luke.) __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 19 Verse 19. Then came the disciples, etc. This inquiry was made in some house to which they retired near the place where the miracle was performed, (Mark) Jesus told them, in reply, that it was because of their unbelief that they had not been able to cast him out. They were appalled by the difficulty of the case, and the obstinacy of the disease. Their faith would not have made it more easy for God to work this miracle, but such was his will; such the way in which he worked miracles, that he required faith in those who were the instruments. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 20 Verse 20. As a grain of mustard seed. See Barnes "Mt 13:31,32". The mustard seed was the smallest of all Seeds. It has been supposed by some, therefore, that he meant to say, if ye have the smallest or feeblest faith that is genuine, ye can do all things. The mustard seed produced the largest of all herbs. It has been supposed by others, therefore, to mean, If you have increasing, expanding, enlarged faith, growing and strengthening from small beginnings, you can perform the most difficult undertaking. There is a principle of vitality in the grain of seed, stretching forward to great results, which illustrates the nature of faith. Your faith should be like that. This is probably the true meaning. Ye shall say unto this mountain, etc. Probably he pointed to a mountain near, to assure them, if they had such faith, they might accomplish the most difficult undertakings--things that at first would appear impossible. {q} "unbelief" Heb 3:9 {r} "if ye have" Mt 21:21; Mr 11:23; Lu 17:6; 1 Co 13:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 21 Verse 21. Howbeit this kind, etc. This kind means this kind of devils; this species of possession. Where they have had long possession; where they produce such painful, and fixed, and alarming effects, they can be expelled only in connexion with prayer and fasting. Goeth not out but by prayer and fasting. That is, in order to work miracles of this kind, to cast out devils in cases so obstinate and dreadful as this, faith of the highest kind is necessary. That faith is produced and kept vigorous only by much prayer, and by such abstinence from food as fits the mind for the highest exercises of religion, and leaves it free to hold communion with God. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 22 Verses 22,23. See also Mr 9:30-33; Lu 9:43-45. And while they abode in Galilee. Galilee, the northern part of Palestine. See Barnes "Mt 2:22. The Son of man shall be betrayed, etc. To betray, means to deliver up in a treacherous manner. This was done by Judas Iscariot, called for that the traitor, Mt 26:14-16,47-50. A traitor, or betrayer, is one who makes use of confidence reposed in him for the purpose of delivering him up, who puts that confidence in him to the hands of enemies. {s} "And while" Mt 16:21; 20:17; Mr 8:31; 9:30,31; 10:33; Lu 9:22,44 Lu 18:31; 24:6,26,46 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 23 Verse 23. And they shall kill him, and the third day he shall be raised again, See Mt 12:40. Mark and Luke add, that they understood not that saying, and it was hid from them, and they were afraid to ask him. The reasons of this may have been: (1.) They were strongly attached to him, and were exceedingly sorry (Matthew) at any intimation that the was soon to leave them. They learned with great slowness and reluctance, therefore, that he was to be treated in this manner. (2.) They were not willing to believe it. They knew he was the Messiah. But they supposed that he was to be a distinguished Prince, and was to restore the kingdom to Israel, Ac 1:6. But to be betrayed into the hands of his enemies, and be put to death, appeared to them to be frustrating all these expectations. (3.) Though what he said was plain enough, yet they did not understand it; they could not see how he could be the Messiah, and yet be put to death in this manner. Nor did they understand it fully till after the resurrection. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 24 Verses 24-27. And when they were come to Capernaum. See Barnes "Mt 4:13". They that received tribute. In the original this is, they who received the two drachms. The drachm was a Grecian coin, worth about 12 1/2 cents [about 7d.] of our money. This tribute, consisting of these two drachms, was not paid to the Roman government, but to the Jewish collectors, for the use of the temple service. It was permitted in the law of Moses, (see Ex 30:11-16,) that in numbering the people, half a shekel should be received of each man for the services of religion. This was in addition to the tithes paid by the whole nation, and seems to have been considered as a voluntary offering. It was devoted to the purchase of animals for the daily sacrifice; wood, flour, salt, incense, etc., for the use of the temple. Two drachms were about equal to half a shekel. Doth not your master pay tribute? This tribute was voluntary; and they therefore asked him whether he was in the habit of paying taxes for the support of the temple. Peter replied, that it was his custom to pay all the usual taxes of the nation. {1} "tribute money" "Didrachma, in value about 15d. Ex 38:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 25 Verse 25. Jesus prevented him. That is, Jesus commenced speaking before Peter, or spoke before Peter had told him what he had said. This implies, that though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said. Prevent here means, to go before, or precede. It does not mean, as now with us, to hinder, or obstruct. See the same use of the word in Ps 59:10; 79:8; 88:13; 119:148; 1 Th 4:15. Of whom do the kings of the earth, etc. That is, earthly kings. Their own brethren. Their sons; the members of the family. Or of strangers? The word strangers does not mean foreigners, but those who were not their own sons, or members of their family. Peter replied, that tribute was collected of those out of their own family. Jesus answered, then are the children, or sons of the kings, free; i.e., taxes are not required of them. The meaning of this may be thus expressed: "Kings do not tax their own sons. This tribute money is taken up for the temple-service; i.e., the service of my Father. I, therefore, being the Son of God, for whom this is taken up, cannot be lawfully required to pay this tribute." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 26 Verse 26. No Barnes text on this verse. See Barnes on "Mt 17:24" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 27 Verse 27. Notwithstanding, lest we should offend them. That is, lest they should think that we despise the temple and its service, and thus provoke needless opposition, though we are not under obligation to pay it, yet it is best to pay it to them. Go thou to the sea. This was at Capernaum, on the shore of the sea of Tiberias. Thou shalt find a piece of money. In the original, thou shalt find a stater, a Roman silver coin of the value of four drachms, or one shekel, and of course sufficient to pay the tribute for two, himself and Peter. In whatever way this is regarded, it is proof that Jesus was possessed of Divine attributes. If he knew that the first fish that came up would have such a coin in his mouth, it was proof of omniscience. If he created the coin for the occasion, and placed it there, then it was proof of Divine power. The former is the most probable supposition. It is by no means absurd that a fish should have swallowed a silver coin. Many of them bite eagerly at anything bright, and would not hesitate, therefore, at swallowing a piece of money. {t} "offend" Ro 14:21; 15:1-3; 2 Co 6:3 {2} "stater", "which was half an ounce of silver" REMARKS ON MATTHEW CHAPTER 17 (1.) Secret prayer should be practised alone, or apart from others, Mt 17:1 Christ often went into deserts, and on mountains, that he might be by himself. This should be done, 1st, to avoid the appearance of ostentation; 2nd, pride is easily excited when we know that others hear us pray. Every one should have some place--some closet-to which he may retire daily, with the assurance that none sees him but God. See Barnes "Mt 6:6". (2.) In such seasons we shall meet God, Mt 17:2. It was in such season that the Divine favour was peculiarly shown to Christ.-- Then the transfiguration took place--the brightest manifestation of his glory that ever occurred on earth. So the clearest and most precious manifestations of the love and glory of God will be made to us in prayer. (3.) We see the great glory of Christ, Mt 17:2. No such favour had been granted to any prophet before him. We see the regard in which he was held by Moses and Elias--among the greatest of the prophets. We see the honour which God put on him, exalting him far above them both, Mt 17:5. The glory of heaven encompasses the Lord Jesus, and all its redeemed pay him reverence. In him the Divine nature shines illustriously; and of him and to him the Divinity speaks in glory, as the only begotten Son of God. (4.) It is right to have particular affection for some Christians more than others, at the same time that we should love them all. Christ loved all his disciples; but he admitted some to peculiar friendship and favours, Mt 17:1. Some Christians may be more congenial to us in feeling, age, and education, than others; and it is proper, and may be greatly to our advantage, to admit them among our peculiar friends. (5.) The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it, Lu 9:30,31. Angels also desire to look into this great subject, 1 Pe 1:12. By that death, all the redeemed are saved; and in that death the angels see the most signal display of the justice and love of God. (6.) Christians should delight to be where God has manifested his glory. The feeling of Peter was natural, Mt 17:4: His love of the glorious presence of Christ and the redeemed was right. He erred only in the manner of manifesting that love. We should always love the house of prayer--the sanctuary--and the place where Christ has manifested himself as peculiarly glorious and precious to our souls, or as peculiarly our Friend and Deliverer. (7.) We need not be afraid of the most awful displays of Deity, if Christ be with us, Mt 17:7. Were we alone, we should fear. None could see God and live; for he is a consuming fire, Heb 12:29. But with Jesus for our Friend we may go confidently down to death; we may meet him at his awful bar; we may dwell in the full splendours of his presence to all eternity. (8.) Saints at death are taken to happiness, and live now in glory, Mt 17:3. Moses and Elias were not created anew, but came as they were. They came from heaven, and returned thither. The spirits of all men live, therefore, in happiness or woe after the body is dead. (9.) It is not unreasonable to suppose that saints may have some knowledge of what is done here on earth. Moses and Elias appear to have been acquainted with the fact that Jesus was about to die at Jerusalem. (10.) The Scriptures will be fulfilled. The fulfillment may take place when we little know it; or in events that we should not suppose were intended for a fulfillment, Mt 17:12. (11.) Erroneous teachers will endeavour to draw us away from the truth, Mr 9:14. They will do it by art, and caution, and the appearance of calm inquiry. We should always be on our guard against any teachers appearing to call in question what Christ has plainly taught us. (12.) Mr 9:15. Christ, in his word, and by his Spirit, is a safe Teacher. When men are suggesting plausible doubts about doctrine, or attempting to unsettle our minds by cavils and inquiry, we should leave them, and apply by prayer, and by searching the Bible, to Christ, the great Prophet, who is the way, the truth, and the life. (13.) Parents should be earnest for the welfare of their children, Mt 17:15. It is right for them to pray to God in times of sickness, that he would heal them. Miracles are not to be expected; but God only can bless the means which parents use for their sick and afflicted children. (14.) Parents may do much by faith and prayer for their children. Here the faith of the parent was the means of saving the life of the child, Mt 17:14-18. So the faith of parents--a faith producing diligent instruction--a holy example, and much prayer, may be the means of saving their souls. God will not indeed save them on account of the faith of the parent; but the holy life of a father and mother may be the means of training up their children for heaven. (15.) It is proper to pray to Jesus to increase our faith, Mr 9:24. We may be sensible of our unbelief; may feel that we deserve condemnation, and that we deserve no favour that is usually bestowed on faith; but we may come to him, and implore of him an increase of faith, and thus obtain the object of our desires. (16.) Our unbelief hinders our doing much that we might do, Mt 17:20. We shrink from great difficulties, we fail in great duties, because we do not put confidence in God, who is able to help us. The proper way to live a life of religion and peace, is to do just what God requires of us, depending on his grace to aid us. (17.) We see the proper way of increasing our faith, Mt 17:21. It is by much prayer, and self-denial, and fasting. Faith is a plant that never grows in an uncultivated soil, and is never luxuriant, unless it is often exposed to the beams of the Sun of righteousness. (18.) It is right to weep and mourn over the death of Jesus, Mt 17:23. It was a cruel death; and we should mourn that our best Friend passed through such sufferings. Yet we should rather mourn that our sins were the cause of such bitter sorrows; and that but for our sins, and the sins of the rest of mankind, he might have been always happy. 'Twas you, my sins, my cruel sins, His chief tormentors were; Each of my crimes became a nail, And unbelief the spear. 'Twas you that pulled the vengeance down Upon his guiltless head. Break, break, my heart! oh burst, mine eyes! And let my sorrows bleed." (19.) At the same time, we should rejoice that God made his death the source of the richest blessings that ever descended on mankind. He rose and brought life and immortality to light, Mt 17:23. (20.) We should comply with all the requirements of the laws of the laid, if not contrary to the law of God. It is important that governments should be supported, Mt 17:26. See also Ro 13:1-7. (21.) We should also be willing to contribute our just proportion to the support of the institutions of religion. The tribute which Jesus paid here by a miracle was for the support of religion in the temple, Mt 17:24-27. Jesus understood of how much value are the institutions of religion to the welfare of man. He worked a miracle, therefore, to make a voluntary offering to support religion. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part towards its support. If any man doubts this, he has only to go to the places where there is no religion--among scoffers, and thieves, and adulterers, and prostitutes, and pickpockets, and drunkards. No money is ever lost that goes in any way to suppress these vices. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 1 MATTHEW CHAPTER 18 Verses 1-6. See also Mr 9:33-41; Lu 9:46-60. Who is the greatest in the kingdom of heaven? By the kingdom of heaven they meant the kingdom which they supposed he was about to set up-- his kingdom as the Messiah. They asked the question because they supposed, in accordance with the common expectation of the Jews, that he was about to set up a temporal kingdom of great splendour; and they wished to know who should have the principal offices and posts of honour and profit. This was among them a frequent subject of inquiry and controversy. Mr 9:34 informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what they had been disputing about. Lu 9:47 says, that Jesus perceived the thought of their heart;--an act implying omniscience, for none can search the heart but God, Jer 17:10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it, Mt 18:1. They were at first silent through shame, Mr 9:34 but perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the matter to him for his opinion. {u} "At the same" Mr 9:33; Lu 9:46; 22:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 2 Verses 2-3. Except ye be converted. The word "converted," means changed, or turned. It means, to change or turn from one habit of life, or set of opinions, to another, Jas 5:19; Lu 22:32. See also Mt 7:6; 16:23; Lu 7:9, etc., where the same word is used in the original. It is sometimes referred to that great change called the new birth, or regeneration, Ps 51:13; Isa 9:5; Ac 3:19 but not always. It is a general word, meaning any change. The word regeneration denotes a particular change--the passing from death to life. The phrase, "except ye be converted," does not imply of necessity that they were not Christians before, or had not been born again. It means, that their opinions and feelings about the kingdom of the Messiah must be changed. They had supposed that he was to be a temporal Prince. They expected that he would reign as other kings did. They supposed he would have his great officers of state, as other monarchs had. And they were ambitiously inquiring who should hold the highest offices, Jesus told them they were wrong in their views and expectations. No such things would take place. From these notions they must be turned, changed, or converted, or they could have no part in his kingdom. These ideas did not fit at all the nature of his kingdom. And become as little children. Children are, to a great extent, destitute of ambition, pride, and haughtiness. They are characteristically humble and teachable. By requiring his disciples to be like them, he did not intend to express any opinion about the native moral character of children, but simply that in these respects they should become like them. They should lay aside their ambitious views, and pride, and be willing to occupy their proper station--a very lowly one. Mr 9:35 says that Jesus, before he placed the little child in the midst of them, told them that "if any man desire to be first, the same shall be last of all, and servant of all." That is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least, and last of all. To esteem ourselves as God esteems us, is humility. And it cannot be degrading to think of ourselves as we are. But pride, or an attempt to be thought of more importance than we are, is foolish, wicked, and degrading. {v} "ye be converted" Ps 51:10-13; Joh 3:3 {w} "little children" 1 Co 14:20; 1 Pe 2:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 3 Verse 3. No Barnes text on this verse. See Barnes on "Mt 18:2" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 4 Verse 4. The same is greatest, etc. That is, shall be the most eminent Christian; shall have most of the true spirit of religion. {x} "humble himself" Lu 14:11; Jas 4:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 5 Verse 5. And whoso shall receive one such little child. That is, whoso shall receive and love one with a spirit like this child--one who is humble, meek, unambitious, or a real Christian. In my name. As a follower of me; or, because he is attached to me. Whoso receives one possessed of my spirit, and who, because he has that spirit, loves him, loves me also. The word "receive" means, to approve, love, or treat with kindness; to aid in the time of need. See Mt 25:35-40. Mr 9:38 and Lu 9:49 add a conversation that took place on this occasion, that has been omitted by Matthew. John told him that they had seen one casting out devils in his name, and they forbade him, because he followed not with them. Jesus replied, that he should not have been forbidden, for there was no one who could work a miracle in his name that could lightly speak evil of him. That is, though he did not attend them, though he had not joined himself to their society, yet he could not really be opposed to him. Indeed they should have remembered, that the power to work a miracle must always come from the same source, that is, God; and that he that had the ability given him to work a miracle, and that did it in the name of Christ, must be a real friend to him. It is probable from this, that the power of working miracles in the name of Christ was given to many who did not attend on his ministry. {z} "shall offend" Mr 9:42; Lu 17:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 6 Verse 6. Whoso shall offend. That is, cause to fall, or to sin; or who should place anything in their way to hinder their piety or happiness; See Barnes "Mt 5:29". These little ones. That is, Christians, manifesting the spirit of little children, 1 Jo 2:1,12,18,28. It were better for him that a millstone, etc. Mills anciently were either turned by hand, See Barnes "Mt 24:41" or by beasts, chiefly by mules. These were of the larger kind; and the original words denote that it was this kind that was intended. This was one mode of capital punishment practised by the Greeks, Syrians, Romans, and by some other surrounding nations. The meaning is, it would be better for him to die before he had committed the sin. To injure, or to cause to sin, the feeblest Christian, will be regarded as a most serious offence, and will be punished accordingly. {z} "shall offend" Mr 9:42; Lu 17:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 7 Verse 7. Woe unto the world because of offences. That is, offences will be the cause of woe, or of suffering. Offences, here, mean things that will produce sin; that will cause us to sin, or temptations to induce others to sin. See Barnes "Mt 5:29". It must needs be, etc. That is, such is the depravity of man, that there will be always some attempting to make others sin; some men of wickedness endeavouring to lead Christians astray, and rejoicing when they have succeeded in causing them to fall. Such, also, is the strength of our native corruption, and the force of passion, that our besetting sins will lead us astray. Woe to that man by whom the offence cometh. He who draws others into sin is awfully guilty. No man can be more guilty, life wickedness can be more deeply seated in the heart, than that which attempts to mar the peace, defile the purity, and destroy the souls of others. And yet, in all ages, there have been multitudes, who, by persecution, threats, arts, allurements, and persuasion, have endeavoured to seduce Christians from the faith, and to lead them into sin. {a} "for it must" 1 Co 11:19; Jude 1:4 {b} "but woe" Jude 1:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 8 Verse 8,9. If thy hand, etc. See Barnes "Mt 5:29,30". The meaning of all these instances is the same. Temptations to sin, attachments, and employments of any kind that cannot be pursued without leading us into sin, be they ever so dear to us, must be abandoned, or the soul must be lost. It is better for thee to enter into life halt or maimed-with one eye, etc. It is not meant by this, that when the body shall be raised it will be maimed and disfigured in this manner. It will be perfect. See 1 Co 15:42-44. But these things are said for the purpose of carrying out or making complete the figure, or the representation of cutting off the hands, etc. The meaning is, it is better to go to heaven, without enjoying the things that caused us to sin, than to enjoy them here, and then be lost. Halt. Lame. Maimed. With a loss of limbs. Into hell fire. It is implied in all this, that if their beloved sins are not abandoned, the soul must go into everlasting fire. This is conclusive proof that the sufferings of the wicked will be eternal. See Barnes "Mr 9:44, See Barnes "Mr 9:46, See Barnes "Mr 9:48". {c} "Wherefore if thy hand" Mt 5:29,30; Mr 9:43,45 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 9 Verse 9. No Barnes text on this verse. See Barnes on "Mt 18:8" {d} "enter into life" Heb 4:11 {e} "two eyes" Lu 9:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 10 Verse 10. Take heed that ye despise not one of these little ones, etc. That is, one who has become like little children--or, a Christian. Jesus then proceeds to state the reason why we should not despise his feeblest and obscurest follower. That reason is drawn from the care which God exercises over them. The first instance of that care is, that in heaven their angels do always behold his face. He does not mean, I suppose, to state that every good man has his guardian angel, as many of the Jews believed; but that the angels were, in general, the guards of his followers, and aided them, and watched over them, Heb 1:14. Do always behold the face of my Father, etc. This is taken from the practice of earthly courts. To be admitted to the presence of a king; to be permitted to see his face continually; to have free access at all times, was deemed a mark of peculiar favour, 1 Ki 10:8; Es 1:14 and was esteemed a security for his protection. So, says our Saviour, we should not despise the obscurest Christians, for they are ministered to by the highest and noblest of beings; beings who are always enjoying the favour and friendship of God. {f} "angels do always" Ac 12:15 {g} "behold" Ps 17:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 11 Verse 11. For the Son of man, etc. This is a second reason why we should not despise Christians, for the Son of man came to seek and save them. He came in search of them when lost; he found them; he saved them. It was the great object of his life; and though obscure and little in the eye of the world, yet that cannot be worthy of contempt which the Son of God sought by his toils and his death. Son of man. See Barnes "Mt 8:19,20". That which was lost. Property is lost when it is consumed, mislaid, etc.--when we have no longer the use of it. Friends are lost when they die--we enjoy their society no longer. A wicked and profligate man is said to be lost to virtue and happiness. He is useless to society. So all men are lost. They are wicked, miserable wanderers from God. They are lost to piety, to happiness, and heaven. These Jesus came to save by giving his own life a ransom, and shedding his own blood that they might be recovered and saved. {h} "save that" Mt 1:21; Lu 9:56; 19:10; Joh 3:17; 10:10; 12:47 1 Ti 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 12 Verses 12-14. To show still farther the reason why we should not despise them, he introduced a parable showing the joy felt when a thing lost is found. Man rejoices over the recovery of one of his flock that had wandered, more than over all that remained. So God rejoices that man is restored, seeks his salvation, and wills that not one thus found should perish. If God thus loves and preserves the redeemed, then surely man should not despise them, See this passage farther explained in Lu 15:4-10. {i} "if a man" Lu 15:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 13 Verse 13. No Barnes text on this verse. See Barnes on "Mt 18:12" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 14 Verse 14. No Barnes text on this verse. See Barnes on "Mt 18:12" {k} "one of these" 2 Pe 3:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 15 Verses 15-20. Moreover if thy brother. The word brother, here, evidently means a fellow-professor of religion. Christians are called brethren because they belong to the same redeemed family--having a common Father, God, and because they are united in the same feelings, objects, and destiny. Trespass against thee. That is, injure thee in any way, by words or conduct. The original word means, sin against thee. This may be done by injuring the character, person, or property. Go and tell him his fault. This was required under the law, Le 19:17. In the original it is, "go and reprove him." Seek an explanation of his conduct; and if he has done wrong, administer a friendly and brotherly reproof. This is required to be done alone: (1.) That he may have an opportunity of explaining it. In nine cases out of ten, where one supposes he has been injured, a little friendly conversation would set the matter right, and prevent difficulty. (2.) That he may have opportunity of acknowledging his offence, or making reparation, if he has done wrong. Many would be glad of such an opportunity, and it is our duty to furnish it by calling on them. (3.) That we may admonish them of their error, if they have done an injury to the cause of religion. This should not be blazoned abroad. It can do no good. It does injury. It is what the enemies of religion wish. Christ is often wounded in the house of his friends; and religion, as well as an injured brother, often suffers by spreading such faults before the world. Thou hast gained thy brother. To gain means, sometimes, to preserve, or to save, 1 Co 9:19. Here it means, thou hast preserved him, or restored him, to be a consistent Christian. Perhaps it may include the idea also, thou hast reconciled him--thou hast gained him as a Christian brother. {l} "if thy brother" Le 19:17; Lu 17:3 {m} "if he shall hear thee" Jas 5:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 16 Verse 16. If he will not hear thee, etc. That is, if he spurns or abuses you, or will not be entreated by you, and will not reform. Take one or two more. The design of taking them seems to be, (1.) that he might be induced to listen to them, Mt 18:17. They should be persons of influence or authority; his personal friends, or those in whom he could put confidence. (2.) That they might be witnesses of his conduct before the church, Mt 18:17. The law of Moses required two or three witnesses, De 19:15; 2 Co 13:1; Joh 8:17. {n} "witnesses" De 19:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 17 Verse 17. Tell it unto the Church. See Barnes "Mt 16:18". The church may here mean the whole assembly of believers; or it may mean those who are authorized to try such cases--the representatives of the church, or those who act for them. In the Jewish synagogue there was a bench of elders, before whom trials of this kind were brought. It was to be brought to the church, in order that he might be admonished, entreated, and, if possible, reformed. This was, and is always to be, the first business in disciplining an offending brother. If he neglect to hear the Church, let him be, etc. The Jews gave the name heathen or Gentile to all other nations but themselves. With them they had no religious intercourse or communion. Publican. See Barnes "Mt 5:47". Publicans were men of abandoned character, and the Jews would have no intercourse with them. The meaning of this is, cease to have religious intercourse with him, to acknowledge him as a brother. Regard him as obstinate, self-willed, and guilty. It does not mean that we should cease to show kindness to him, and aid him in affliction or trial; for this is required towards all men; but it means that we should disown him as a Christian brother, and treat him as we do other men not connected with the church. This should not be done till all these steps are taken. This is the only way of kindness. This is the only way to preserve peace and purity in the church. {o} "let him be unto" Ro 16:17; 1 Co 5:3-5; 2 Th 3:6,14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 18 Verse 18. Whatsoever ye shall bind, See Barnes "Mt 16:19". These words were spoken to the apostles. He had used the same words to Peter, Mt 16:19. He used them here to signify that they all had the same power; that in ordering the affairs of the church he did not intend to give Peter any supremacy, or any exclusive right to regulate it. The meaning of this verse is, whatever you shall do in the discipline of the church shall be approved by God, or bound in heaven. This promise, therefore, cannot be understood as extending to all Christians or ministers; for all others but the apostles may err. {p} "whatsoever ye shall bind" Mt 16:19; Joh 20:23; Ac 15:23-31 2 Co 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 19 Verse 19. Again I say unto you, That if two of you, etc. This is connected with the previous verses. The connexion is this: The obstinate man is to be excluded from the church, Mt 18:17. The care of the church--the power of admitting or excluding members--of organizing and establishing it--is committed to you, the apostles, Mt 18:18. Yet there is not need of the whole to give validity to the transaction. When two of you agree, or have the same mind, feelings, and opinion, about the arrangement of affairs in the church, or about things desired for its welfare, and shall ask of God, it shall be done for them. See Ac 1:14-26; 15:1-29. The promise here has respect to the apostles in organizing the church. It cannot, with any propriety, be applied to the ordinary prayers of believers. Other promises are made to them, and it is true that the prayer of faith will be answered; but that is not the truth taught here. {q} "it shall be done" Mr 11:24; Joh 16:24; 1 Jn 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 20 Verse 20. For where two or three, etc. This is a general assertion, made to support the particular promise made Mt 18:19 to his apostles. He affirms that wherever two or three are assembled together in his name he is in the midst of them. In my name. That is, (1.) by my authority, acting for me in my church. Joh 10:25; Joh 16:23 (2.) It may mean, for my service, in the place of prayer and praise, assembled in obedience to my command, and with a desire to promote my glory. There am I in the midst of them. Nothing could more clearly prove that Jesus must be everywhere present, and, of course, be God. Every day, perhaps every hour, two or three, or many more, may be assembled in every city or village in the United States, in England, in Greenland, in Africa, in Ceylon, in the Sandwich Islands, in Russia, and in Judea--in almost every part of the world--and in the midst of them all is Jesus the Saviour. Millions thus at the same time, in every quarter of the globe, worship in his name, and experience the truth of the promise that he is present with them. It is impossible that he should be in all these places, and not be God. {r} "gathered together" Joh 20:19; 1 Co 5:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 21 Verses 21,22. Then came Peter, etc, The mention of the duty Mt 18:15 seeing a brother when he had offended us, implying that it was a duty to forgive him, led Peter to ask how often this was to be done. Forgive him? To forgive is to treat as though the offence was not committed--to declare that we will not harbour malice, or treat unkindly, but that the matter shall be buried and forgotten. Till seven times? The Jews taught that a man was to forgive another three times, but not the fourth. Peter more than doubled this, and asked whether forgiveness was to be exercised to so great an extent. Until seventy times seven. The meaning is, that we are not to limit our forgiveness to any fixed number of times. See Ge 4:24. As often as a brother injures us, and asks forgiveness, we are to forgive him. It is his duty to ask forgiveness, Lu 17:4. If he does this, it is our duty to declare that we forgive him, and to treat him accordingly. If he does not ask us to forgive him, yet we are not at liberty to follow him with revenge and malice, but are still to treat him kindly, and to do him good, Lu 10:30-37. {s} "forgive him" Mr 11:25; Lu 17:4; Col 3:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 22 Verse 22. No Barnes text on this verse. See Barnes on "Mt 18:21" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 23 Verse 23. Therefore is the kingdom of heaven likened, etc. This phrase has reference to the church, or to the way in which God will deal with his people. It shall be in my church as it was with a certain king; or, God will deal with the members of his church as a certain king did with his servants. See Barnes "Mt 3:2". This parable Mt 13:3 is related to show the duty of forgiving others. It is not necessary to suppose that it was a true narrative, but only that it illustrated the truth which he was teaching. At the same time, it may be true that such an occurrence really took place. Would take account of his servants. To take account means to reckon, to settle up the affairs. Servants here means, probably, petty princes, or, more likely, collectors of the revenue or taxes. Among the ancients, kings often farmed out, or sold for a certain sum, the taxes of a particular province. Thus, when Judea was subject to Egypt, or Rome, the kings frequently sold to the high priest the taxes to be raised from Judea, on condition of a much smaller sum being paid to them. This secured to them a certain sum, but it gave occasion to much oppression in the collection of the taxes. It is probable that some such persons are intended by the word servants. {t} "take account" Ro 14:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 24 Verse 24. Ten thousand talents. A talent was a sum of money, or weight of silver or gold, amounting to three thousand shekels. A silver shekelwas worth, after the captivity, not far from half a dollar of our money. A talent of silver was worth 1519 dollars, 23 cents, [or £342 3s. 9d.] of gold, 24,309 dollars, 88 cents, [or £5,475.] If these were silver talents, as is probable, then the sum owed by the servant was 16,180,000 dollars, [or about £8,421,876 sterling]; a sum which proves that he was not a domestic, but some tributary prince. The sum is used to show that the debt was immensely large, and that our sins are so great that they cannot be estimated or numbered. Compare Job 27:5. {1} "thousand talents" "A talent is 750 ounces of silver, which, at 5s, the oz., is 187l. 10s." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 25 Verse 25. His lord commanded him to be sold, etc. By the laws of the Hebrews, they were permitted to sell debtors, with their wives and children, into servitude for a time sufficient to pay the debt. See 2 Ki 4:1; Le 25:39-46; Am 8:6. {u} "be sold" 2 Ki 4:1; Is 1:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 26 Verse 26. The servant therefore fell down, and worshipped him. This does not mean that he paid him religious homage, but that in a humble, and reverent, and earnest manner, he entreated him to have patience with him. He prostrated himself before his lord, as is customary in all eastern nations, when subjects are in the presence of their king. See Barnes "Mt 2:2". {1} "worshipped" or, "besought him" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 27 Verse 27. The lord of that servant was moved with compassion, etc. He had pity on him. He saw his distressed condition. He pitied his family. He forgave him the whole debt. This represents the mercy of God to men. They had sinned. They owed to God more than could be paid. They were about to be cast off. But God has mercy on them, and in conexion with their prayers, forgives them. We are not to interpret the circumstances of a parable too strictly. The verse about selling the wife and children is not to be taken literally, as if God was about to punish them for the sins of their father; but it is a circumstance thrown in to keep up the story; to make it consistent; to explain why the servant was so anxious to obtain a delay of the time of payment. {v} "loosed him" Ps 78:38 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 28 Verses 28,29. He found one of his fellowservants, which owed him an hundred pence. The Penny was a Roman coin, worth about fourteen cents [seven pence] of our money. Consequently, this debt was about fourteen dollars [three pounds three shillings]-- a very small sum compared with what had been forgiven to the first servant. Perhaps our Saviour, by this, meant to teach that the offences which our fellow-men commit against us are very small and insignificant, compared with our offences against God. Since God has forgiven us so much, we ought to forgive each other the small offences which are committed. Took him by the throat. Took him in a violent and rough manner; half choked, or throttled him. This was the more criminal and base, as he had himself been so kindly treated, and dealt so mildly with, by his Lord. Besought. Entreated, pleaded with him. {2} "Penny" "The Roman penny is the 8th part of an ounce, which at 5s, the ounce, is 7d. half-penny." Mt 20:2 {w} "saying" Mt 18:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 29 Verse 29. No Barnes text on this verse. See Barnes on "Mt 18:28" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 31 Verse 31. So when his fellowservants, etc. This is a mere circumstance thrown into the story for the sake of keeping, or making a consistent narrative. It cannot be intended to teach that other Christians should go and tell God What a brother had done; for God well knows all the actions of his children, and does not need us, surely, to inform him of what is done. It is abusing the Bible, and departing from the design of parables, to press every circumstance, and to endeavour to extract, from it some spiritual meaning. Our Saviour, in this parable, designed most clearly to exhibit only one great truth--the duty of forgiving our brethren, and the great evil of not forgiving a brother when he offends us. The circumstances of the parable are intended only to make the story consistent with itself, and thus to impress the general truth more fully on the mind. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 32 Verse 32. No Barnes text on this verse. {x} "wicked servant" Lu 19:22 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 33 Verse 33. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 34 Verse 34. Delivered him to the tormentors. The word tormentors, here, probably means keepers of the prison. Torments were inflicted on criminals, not on debtors. They were inflicted by stretching the limbs, or pinching the flesh, or taking out the eyes, or taking off the skin while alive, etc. It is not probable that anything of this kind is intended, but only that the servant was punished by imprisonment till the debt should be paid. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 18 - Verse 35 Verse 35. So likewise, etc. This verse contains the sum or moral of the parable. When Christ has explained one of his own parables, we are to receive it just as he has explained it, and not attempt to draw spiritual instruction from any parts or circumstances which he has not explained. The following seems to be the particulars of the general truth which he meant to teach: (1.) That our sins are great. (2.) That God freely forgives them. (3.) That the offences committed against us by our brethren are comparatively small. (4.) That we should, therefore, most freely forgive them. (5.) That if we do not, God will be justly angry with us, and punish us. From your hearts. That is, not merely in words, but really and truly to feel and act towards him as if he had not offended us. Trespasses. Offences, injuries. Remarks and actions designed to do us wrong. {y} "So likewise" Pr 21:13; Mt 6:12; Jas 2:13 REMARKS ON MATTHEW CHAPTER 18 (1.) We see that it is possible to make a profession of religion an occasion of ambition, Mt 18:1. The apostles at first sought honour, and expected office in consequence of following Christ. So thousands have done since. Religion, notwithstanding all the opposition it has met with, really commands the confidence of mankind. To make a profession of it may be a way of access to that confidence; and thousands, it is to be feared, even yet enter the church merely to obtain some worldly benefit. Especially does this danger beset ministers of the gospel. There are few paths to the confidence of mankind so easily trod, as to enter the ministry. Every minister, of course, if at all worthy of his office, has access to the confidence of multitudes, and is never despised but by the worst and lowest of mankind. No way is so easy to step at once to public confidence. Other men toil long to establish influence by personal character. The minister has it by virtue of his office. Those who now enter the ministry are tempted far more in this respect than were the apostles; and how should they search their own hearts, to see that no such abominable motive has induced them to seek that office! (2.) It is consummate wickedness thus to prostrate the most sacred of all offices to the worst of purposes. The apostles, at this time, were ignorant. They expected a kingdom where it would be right to seek distinction. But we labour under no such ignorance. We know that his kingdom is not of this world, and woe to the man that acts as though it were. Deep and awful must be the lot of him who thus seeks the honours of the world, while he is professedly following the meek and lowly Jesus. (3.) Humility is indispensable to religion, Mt 18:3. No man, who is not humble, can possibly be a Christian. He must be willing to esteem himself as he is, and to have others esteem him so also. This is humility. And humility is lovely. It is not meanness; it is not cowardice; it is not want of just self-esteem. It is a view of ourselves just as we are, and a willingness that God and all creatures should so esteem us. What can be more lovely than such an estimation of ourselves? And how foolish and wicked is it to be proud; that is, to think more of ourselves, and wish others to think so, than we really deserve! To put on appearances, and to magnify our own importance, and think that the affairs of the universe could not go on without us, and to be indignant when all the world does not bow down to do us homage-- this is hypocrisy, as well as wickedness; and there may be, therefore, hypocrites out of the church, as well as in it. (4.) Humility is the best evidence of piety, Mt 18:4. The most humble man is the most eminent Christian. He is greatest in the kingdom of heaven. The effect of sin is to produce pride. Religion overcomes it by producing a just sense of ourselves, of other men, of angels, and of God. We may, therefore, measure the advance of piety in our own souls by the increase of humility. (5.) We see the danger of despising and doing injury to real Christians, and more especially the guilt of attempting to draw them into sin, Mt 18:6. God watches over them. He loves them. In the eye of the world they may be of little importance, but not so with God. The most obscure follower of Christ is dear, infinitely dear, to him; and he will take care of him. He that attempts to injure a Christian attempts to injure God; for God has redeemed him, and loves him. (6.) Men will do much to draw others into sin, Mt 18:7. In all communities there are some who seem to live for this. They have often much wealth, or learning, or accomplishment, or address, or professional influence; and they employ it for the sake of seducing the unwary, and leading them into ruin. Hence offences come, and many of the young and thoughtless are led astray. But He who has all power has pronounced woe upon them, and judgment will not always linger. No class of men have a more fearful account to render to God than they who thus lead others into vice and infidelity. (7.) We must forsake our dearest sins, Mt 18:8,9. We must do this, or go to hell-fire. There is no way of avoiding it. We cannot love and cherish those sins, and be saved. (8.) The wicked--they who will not forsake their sins--must certainly go to eternal punishment, Mt 18:8,9. So said the compassionate Saviour. The fair and obvious meaning of his words is, that the sufferings of hell are eternal. And Christ did not use words without meaning. He did not mean to frighten us by bugbears, or to hold up imaginary fears. If Christ speaks of hell, then there is a hell; if he says it is eternal, then it is so. Of this we may be sure, that EVERY WORD which the God of mercy has spoken about the punishment of the wicked is Full OF MEANING. (9.) Christians are protected, Mt 18:10. Angels are appointed as their friends and guardians. Those friends are very near to God. They enjoy his favour, and his children shall be safe. (10.) Christians are safe, Mt 18:11-14. Jesus came to save them. He left the heavens for this end. God rejoices in their salvation. He secures it at great sacrifices, and none can pluck them out of his hand. After the coming of Jesus to save them--after all that he has done for that, and that only--after the joy of God and angels at their recovery--it is impossible that they should be wrested from him and destroyed. See Joh 10:27,28. (11.) It is our duty to admonish our brethren when they injure us, Mt 18:15. We have no right to speak of the offence to any one else, not even to our best friends, until we have given an opportunity to explain. (12.) The way to treat offending brethren is clearly pointed out, Mt 18:15-17. Nor have we a fight to take any other course. Infinite Wisdom--the Prince of Peace--has declared that this is the way to treat our brethren. No other can be right; and no other, therefore, can be so well adapted to promote the peace of the church And yet how different from this is the course commonly pursued! How few go honestly to an offending brother, and tell him his fault! Instead of this, every breeze bears the report--it is magnified-- mole-hills swell to mountains, and a quarrel of years often succeeds what might have been settled at once. No robber is so cruel as he who steals away the character of another. Nothing can compensate for the loss of this. Wealth, health, mansions, and equipage, all are trifles compared with this. Especially is this true of a Christian. His reputation gone, he has lost his power of doing good; he has brought dishonour on the cause he most loved; he has lost his peace, and worlds cannot repay him. 'Who steals my purse, steals trash: 'tis something, nothing: 'Twas mine, 'tis his, and has been slave to thousands. But he that filches from me my good name, Robs me of that which not enriches him, And makes me poor indeed." (13.) We have every encouragement to pray, Mt 18:20. We are poor, and sinful, and dying, and none can comfort us but God. At his throne we may find all that we want. We know not which is most wonderful, that God deigns to hear our prayers, or that men are so unwilling to use so simple and easy a way of obtaining what they so much need. (14.) We should never be weary of forgiving our brethren, Mt 18:22. We should do it cheerfully. We should do it always. We are never better employed than when we are doing good to those who have injured us. Thus doing, we are most like God. (15.) There will be a day in which we must give up our account, Mt 18:23. It may wait long; but God will reckon with us, and everything shall be brought into judgment. (16.) We are greatly indebted to God--far, far beyond what we are able to pay, Mt 18:24. We have sinned, and in no way can we make atonement for past sins. But Jesus the Saviour has made atonement, and paid our debt, and we may be free. (17.) It is right to pray to God when we feel that we have sinned, and are unable to pay the debt, Mt 18:26. We have no other way. Poor, and needy, and wretched, we must cast ourselves upon his mercy, or die--die for ever. (18.) God will have compassion on those who do it, Mt 18:27. At his feet, in the attitude of prayer, the burdened sinner finds peace. We have nowhere else to go but to the very Being that we have offended. No being but He can save us from death. (19.) From the kindness of God to us we should learn not to oppress others, Mt 18:28. (20.) It is our true interest, as well as duty, to forgive those that offend us, Mt 18:34. God will take vengeance; and in due time we must suffer if we do not forgive others. (21.) Christians are often great sufferers for harbouring malice. As a punishment, God withdraws the light of his countenance; they walk in darkness; they cannot enjoy religion; their conscience smites them; and they are wretched. No man ever did, or ever can, enjoy religion, who did not from his heart forgive his brother his trespasses. (22.) One reason why Christians ever walk in darkness is, that there is some such duty neglected. They think they have been injured, and very possibly they may have been. They think they are in the right, and possibly they are so. But mingled with a consciousness of this is an unforgiving spirit; and they cannot enjoy religion till that is subdued. (23.) Forgiveness must not be in word merely, but from the heart, Mt 18:35. No other can be genuine; no other is like God. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 1 MATTHEW CHAPTER 19 Verses 1-12. See also Mr 10:1-12. Verse 1. Coasts of Judea beyond Jordan. Probably our Saviour was then going from Galilee up to Jerusalem, to one of the great feasts of the Jews. Samaria was between Galilee and Jerusalem; and, choosing not to go through it, he crossed the Jordan, and passed down on the east side of it, through Peraea, a region of country belonging to Judea, formerly a part of the tribes Reuben, Gad, and Manasseh. See the Map. Coasts of Judea. Regions or parts of Judea. See Barnes "Mt 2:16". {a} "departed from Galilee" Mr 10:1; Joh 10:40 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 2 Verse 2. No Barnes text on this verse. See Barnes on "Mt 19:1" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 3 Verse 3. The Pharisees also came. See Barnes "Mt 3:7". Tempting him. This means, to get him, if possible, to express an opinion that should involve him in difficulty. There was the more art in this captious question which they proposed, as at that time the people were very much divided on the subject. A part, following the opinions of Hillel, said, that a man might divorce his wife for any offence, or any dislike he might have of her. See Barnes "Mt 5:31". Others, of the school of Shammai, maintained, that divorce was unlawful, except in case of adultery. Whatever opinion, therefore, Christ expressed, they expected that he would involve himself in difficulty with one of their parties. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 4 Verses 4-6. And he answered and said, etc. Instead of referring to the opinions of either party, Jesus called their attention to the original design of marriage, to the authority of Moses--an authority acknowledged by them both. Have ye not read. Ge 1:27; 2:21,22. And said, For this cause, etc. Ge 2:24. That is, God at the beginning made but one man and one woman; their posterity should learn that the original intention of marriage was, that a man should have but one wife. Shall leave father and mother. This means, shall bind himself more strongly to his wife than he was to his father or mother. The marriage connexion is the most tender and endearing of all human relations; more tender than even that bond which unites us to a parent. And shall cleave to his wife. The word cleave denotes a union of the firmest kind. It is, in the original, taken from gluing, and means so firmly to adhere together that nothing can separate them. They twain shall be one flesh. That is, they two, or that were two, shall be united as one--one in law, in feeling, in interest, and in affection. They shall no longer have separate interests, but shall act in all things as if they were one--animated by one soul and one wish. The argument of Jesus here is, that since they are so intimately united as to be one, and since in the beginning God made but one woman for one man, it follows that they cannot be separated but by the authority of God. Man may not put away his wife for every cause. What God has joined together, man may not put asunder. In this decision he really decided in favour of one of the parties; and it shows that when it was proper, Jesus answered questions, from whatever cause they might have been proposed, and however much difficulty it might involve him in. Our Lord, in this, also showed consummate wisdom. He answered the question, not from Hillel or Shammai, their teachers, but from Moses, and thus defeated their malice. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 5 Verse 5. No Barnes text on this verse. See Barnes on "Mt 19:4" {c} "For this cause" Ge 2:24; Eph 5:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 6 Verse 6. No Barnes text on this verse. See Barnes on "Mt 19:4" {d} "What therefore" 1 Co 7:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 7 Verse 7. Why did Moses, etc. To this they objected that Moses had allowed such divorces, De 24:1 and if he had allowed them, they inferred that they could not be unlawful. See Barnes "Mt 5:31". {e} "Why did Moses" De 24:1; Isa 1:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 8 Verse 8. He saith unto them, etc. Jesus admits that this was allowed; but still he contends that this was not the original design of marriage. It was only a temporary expedient, growing out of a peculiar state of things, and not designed to be perpetual. It was on account of the hardness of their hearts. Moses found the custom in use. He found a hard-hearted and rebellious people. In this state of things he did not deem it prudent to forbid a practice so universal: but it might be regulated; and, instead of suffering the husband to divorce his wife in a passion, he required him, in order that he might take time to consider the matter, and thus make it probable that divorces would be less frequent, to give her a writing; to sit down deliberately, to look at the matter, and probably also to bring the case before some scribe or learned man, to write a divorce in the legal form. Thus doing, there might be an opportunity for the matter to be reconciled, and the man to be persuaded not to divorce his wife. This, says our Saviour, was a permission growing out of a particular state of things, and designed to remedy a prevailing evil. But at first it was not so. God intended that marriage should be between one man and one woman, and that they were only to be separated by appointment of him who had formed the union. Hardness of your hearts. He speaks here of his hearers as a part of the nation. The hardness of you Jews; as when we say, we fought with England, and gained our independence; that is, we the American people, though it was done by our fathers, lie does not mean to say, therefore, that this was done on account of the people that he addressed, but of the national hardness of heart--the cruelty of the Jewish people as a people. {e} "Why did Moses" De 24:1; Isa 1:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 9 Verse 9. And I say unto you. Emphasis should be laid here on the word I. This was the opinion of Jesus--this he proclaimed to be the law of his kingdom--this the command of God ever afterwards. Indulgence had been given by. the laws of Moses; but that indulgence was to cease, and the marriage relation to be brought back to its original intention. Only one offence was to make divorce lawful. This is the law of God. And by the same law, all marriages which take place after divorce, where adultery is not the cause of divorce, are adulterous. Legislatures have no Sight to say that men may put away their wives for any other cause; and where they do, and where there is marriage afterwards, by the law of God such marriages are adulterous. {f} "???" Mt 5:32; Lu 16:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 10 Verse 10. His disciples say, etc. The disciples were full of Jewish notions. They thought that the privilege of divorcing a wife when there was a quarrelsome disposition, or anything else that rendered the marriage unhappy, was a great privilege; and that in such cases to be always bound to live with a wife was a great calamity. They said, therefore, that if such was the case in such the condition on which men married--it was better not to marry. {g} "to marry" Pro 19:13; 31:9,19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 11 Verse 11. All men cannot receive this saying. The minds of men are not prepared for this. This saying evidently means what the disciples had just said, that it was good for a man not to marry. It might be good in certain circumstances, in times of persecution and trial, or for the sake of lab outing in the cause of religion, without the care and burden of a family. It might be good for many to live as some of the apostles did, without marriage, but it was not given to all men, 1 Co 7:1,7,9. To be married, or unmarried, might be lawful according to circumstances, 1 Co 7:26. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 12 Verse 12. Jesus proceeds to state that there were some who were able to receive that saying, and to remain in an married state. Some were so born; some made such by the cruelty of men; and some who voluntarily abstained from marriage for the kingdom of heaven's sake--that is, that they might devote themselves entirely to the proper business of religion. Perhaps he refers here to the ESSENES, a sect of the Jews See Barnes "Mt 3:7" who held that marriage was unsuitable to their condition, who had no children of their own, but perpetuated their sect by adopting the poor children of others. Eunuchs were employed chiefly in attending on the females, or in the harem. They rose often to distinction, and hold important offices in the state. Hence the word sometimes denotes such an officer of state, Ac 8:27. {h} "kingdom of heaven's sake" 1 Co 7:32 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 13 Verse 13. Then were there brought unto him little children. See also Mr 10:13-16; Lu 18:16-17. Probably these were brought by some of his followers, who desired not only to devote themselves to Jesus, but all that they had--their children as well as themselves. All the Jews were accustomed to devote their children to God by circumcision. It was natural, therefore, under the new dispensation, that it should be done. Luke says, they were infants. They were undoubtedly those who were not old enough to come by choice, but their coming was an act of the parents. Put his hands on them, and pray. It was customary among the Jews, when blessings were sought for others in prayer, to lay the hands on the head of the person prayed for, implying a kind of consecration to God. See Ge 48:14; Mt 9:18. They had also much confidence in the prayers of pious men; believing that those blessed by a saint or a prophet would be happy. See Nu 22:6; Lu 2:28. The disciples rebuked them. That is, reproved them, or told them it was improper. This they did, probably, either (1.) because they thought they were too young; or, (2.) because they thought they would be troublesome to their Master. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 14 Verse 14. But Jesus said, Suffer little children, etc. Mark adds, he was much displeased at what the disciples said. It was a thing highly gratifying to him, and which he earnestly sought, that children should be brought to him; and a case where it was very improper that they should interfere. Of such is the kingdom of heaven. The kingdom of heaven evidently means, here, the church. See Barnes "Mr 3:2". In Mark and Luke, it is said he immediately added, "Whosoever shall not receive the kingdom of God as a little child, shall not enter therein." Whosoever shall not be humble, unambitious, and docile, shall not be a true follower of Christ, or a member of his kingdom. Of such as these--that is, of persons with such tempers as these--is the church to be composed. He does not say of those infants, but of such persons as resembled them, or were like them in temper, was the kingdom of heaven made up. It was proper, therefore, that he should pray for them; it was proper that they who possessed such a temper should be brought to him. The disposition itself--the humility, the teachableness, the want of ambition--was an ornament anywhere, and little children should therefore be brought to him. It is probable--it is greatly to be hoped--that all infants will be saved. No contrary doctrine is taught in the sacred Scriptures. But it does not appear to be the design of this passage to teach that all infants will be saved. It means simply, that they should be suffered to be brought to him as amiable, lovely, and uncorrupted by the world, and having traits of mind resembling those among real Christians. {i} "???" Mr 10:14; Lu 18:16 {k} "such is" Mt 18:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 15 Verse 15. He laid his hands on them. Mark says, he blessed them. That is, he pronounced or sought a blessing on them. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 16 Verses 16-30. This account is found also in Mr 10:17-31; Lu 18:18-30. Verse 16. One came. This was a young man, Mt 19:20. He was a ruler, (Luke;) probably a ruler in a synagogue, or of the great council of the nation; a place to which he was chosen on account of his unblemished character, and promising talents. He came running, (Mark;) evincing great earnestness and anxiety. He fell upon his knees, (Mark;) not to worship him, but to pay the customary respectful salutation; exhibiting the highest regard for Jesus as an extraordinary religious Teacher. Good Master. The word good here means, doubtless, most excellent; referring not so much to the MORAL character of Jesus as to his character as a religious Teacher. It was probably a title which the Jews were in the habit of applying to their religious teachers. The word Master here means Teacher. What good thing shall I do. He had attempted to keep all the commandments. He had been taught by his Jewish teachers that men were to be saved by doing something, or by their works; and he supposed that this was to be the way under every system of religion. He had lived externally a blameless life; but yet he was not at peace: he was anxious, and he came to ascertain what, in the view of Jesus, was to be done, that his righteousness might be complete. To have eternal life means, to be saved. The happiness of heaven is called life, in opposition to the pains of hell, called death, or an eternal dying, Re 2:2; 20:14. The one is real life, answering the purposes of living--living to the honour of God, and in eternal happiness; the other is a failure of the great ends of existence--prolonged, eternal suffering--of which temporal death is but the feeble image. {l} "what good" Mr 10:17; Lu 10:25; 18:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 17 Verse 17. Why callest thou me good? Why do you give to me a title that belongs only to God? You suppose me to be only a man. Yet you give me an appellation that belongs only to God. It is improper to use titles in this manner. As you Jews use them, they are unmeaning. And though the title may apply to me, yet you did not intend to use it in the sense in which it is proper, as denoting infinite perfection, or Divinity; but you intended to use it as a complimentary or a flattering title, applied to me as if I were a mere man--a title which belongs only to God. The intention, the habit of using mere titles, and applying as compliment terms belonging only to God, is wrong, Christ did not intend here to disclaim Divinity, or to say anything about his own character; but simply to reprove the intention and habit of the young man--a most severe reproof of a foolish habit of compliment and flattery, and seeking pompous title. Keep the commandments. That is, do what God has commanded. He, in the next verses, informs him what he meant by the commandments. Jesus said this, doubtless, to try him, and to convince him that he had by no means kept the commandments; and that in supposing he had, he was altogether deceived. The young man thought he had kept them, and was relying on them for salvation. It was of great importance, therefore, to convince him that he was, after all, a sinner. Christ did not mean to say that any mail would be saved by the works of the law, for the Bible teaches plainly that such will not be the case, Ro 3:20,28; 4:6; Gal 2:16; Eph 2:9; 2 Ti 1:9. At the same time, however, [it is true that if a man perfectly complied with the requirements of the law, he would be saved...EDITOR'S NOTE; the preceding is utter nonsense, please refer to Ga 2:16] for there would be no reason why he should be condemned. Jesus, therefore, since he saw he was depending on his works, told him that if he would enter life he must keep the commandments; if he was depending on them, he must keep them perfectly; and if this was done, [he would be saved...EDITOR'S NOTE this is utter nonsense, I again refer the reader to Ga 2:16] The reasons why Christ gave him this direction were, probably, 1st. Because it was his duty to keep them. 2nd. Because the young man depended on them, and he ought to understand what was required if he did--that they should be kept perfectly, or that they were not kept at all. 3rd. Because he wanted to test him, to show him that he did not keep them, and thus to show him his need of a Saviour. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 18 Verses 18,19. In reply to the inquiry of the young man, Jesus directed him to the sixth, seventh, eighth, ninth, and fifth, Ex 20:12-16 as containing the substance of the whole--as containing particularly what he intended to show him that he had not kept. See Barnes "Mt 5:21, See Barnes "Mt 5:27". Not steal. To steal is to take the property of another without his knowledge or consent. Bear false witness. Give testimony contrary to truth. This may be done in a court of justice, or by private or public slander. It means, to say things of another which are not true. Honour thy father, etc. That is, 1st. obey them, keep their commands, Co 3:20; Eph 6:1,2,3. 2nd. Respect them, show them reverence. 3rd. Treat their opinions with regard--not despise them, or ridicule them. 4th. Treat their habits with respect. They may be different from ours; may be antiquated, and to us strange, odd, or whimsical; but they are the habits of a parent, and they are not to be ridiculed. 5th. Provide for them when sick, weary, old, and infirm. Bear with their weakness, comply with their wishes, speak to them kindly, and deny ourselves of rest, and sleep, and ease, to promote their welfare. To this he added another--the duty of loving our neighbour, Le 19:18. This Christ declared to be the second great commandment of the law, Mt 22:39. A neighbour means, 1st, any person who lives near to us. 2nd. Any person with whom we have dealings. 3rd. A friend or relative, Mt 5:43. 4th. Any person--friend, relative, countryman, or foe, Mr 12:31. Any person who does us good, or confers a favour on us, Lu 10:27-37. This commandment means evidently, 1st. that we should not injure our neighbour in his person, property, or character. 2nd. That we should not be supremely selfish, and should seek to do him good. 3rd. That in a case of debt, difference, or debate, we should do what is right, regarding his interest as much as our own, and not being influenced by a love of self. 4th. That we should treat his character, property, etc., as we do our own, according to what is right. 5th. That in order to benefit him we should practise self-denial, or do as we would wish him to do to us, Mt 7:12. It does not mean, 1st. that the love of ourselves, according to what we are, or according to truth, is improper. The happiness of myself is of as much importance as that of any other man; and it is as proper that it should be sought. 2nd. It does not mean that I am to neglect my own business to take care of my neighbour's. My happiness, salvation, health, and family, are committed peculiarly to myself; and, provided I do not interfere with my neighbour's rights, or violate my obligations to him, it is my duty to seek the welfare of my own as my first duty, 1 Ti 5:8; Tit 2:5. Mark adds to these commandments, "Defraud not;" by which he meant, doubtless, to express the substance of this, to love our neighbour as ourself. It means, literally, to take away the property of another by violence, or by deceiving him: thus showing that he is not loved as we love ourselves. {m} "shalt do" Ex 20:13; De 5:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 19 Verse 19. No Barnes text on this verse. See Barnes on "Mt 19:18" {n} "Thou shalt love" Le 19:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 20 Verse 20. All these, etc. I have made these the rule of my life. I have endeavoured to obey them. Is there anything that I lack--any new commandments to be kept ? Do you, the Messiah, teach any new commands, besides those which I have learned from the law, and from the Jewish teachers, which it is proper for me to obey, in order to be saved? __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 21 Verse 21. If thou wilt be perfect. The word perfect means complete in all its parts---finished, having no part wanting. Thus a watch is perfect; or complete, when it has all its proper wheels, and hands, and movements in order. Job was said to be perfect, Job 1:1; not that he was sinless, for he is afterwards reproved by God himself, Job 38:1-40:4 but because his piety was proportioned, and had a completeness of parts, he was a pious father, a pious magistrate, a pious neighbour, a pious citizen. His religion was not confined to one thing, but extended to all. Perfect means, sometimes, the filling up, or carrying out, or expression of a principle of action. Thus, 1 Jo 2:5, "Whoso keepeth his word, in him verily is the love of God perfected." That is, the keeping of the commandments of God is the proper expression, carrying out, or completion, of the love of God. This is its meaning here. If thou wilt be perfect, complete, finished if thou wilt show the proper expression of this keeping of the commandments--go, etc. Make the obedience complete. Mark says, (Mr 10:21) Jesus beholding him loved him. He was pleased with his amiableness, his correct character, his frankness, and ingenuousness. Jesus, as a man, was capable of all the emotions of most tender friendship. As a man, we may suppose that his disposition was tender and affectionate, mild and calm. Hence he loved with peculiar affection the disciple John, eminently endowed with these qualities. And hence he was pleased with the same traits in this young man. Still, with all this amiableness, there is reason to think he was not a Christian; and that the love of mere amiable qualities was all the affection that was ever bestowed on him by the Saviour. One thing, adds Mark, thou lackest. There is one thing wanting. You are not complete. This done, you would show that your obedience lacked no essential part, but was complete, finished, proportionate, perfect. Go and sell that thou hast, etc. The young man declared that he had kept the law. That law required, among other things, that he should love his neighbour as himself. It required also that he should love the Lord his God supremely; that is, more than all other objects. If he had that true love to God and man; if he loved his Maker and fellow-creatures more than he did his property, he would be willing to give up his wealth to the service of God and of man. Jesus commanded him to do this, therefore, to test his character, and to show him that he had not kept the law as he pretended; and thus to show him that he needed a better righteousness than his own. Treasure in heaven. See Barnes "Mt 6:20". Follow me. To follow Jesus, then meant to be a personal attendant on his ministry; to go about with him from place to place, as well as to imitate and obey him. Now it means, 1st. to obey his commandments 2nd. to imitate his example, and to live like him. {n} "go and sell" Lu 12:33; 16:9; Ac 2:45; 4:34,35; 1 Ti 6:18,19 {o} "follow me" Joh 12:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 22 Verse 22. He had great possessions. He was very rich. He made an idol of them. He loved them more than God. He had NOT kept the commandments from his youth up; nor had he kept them at all. And rather than do good with his treasures, and seek his salvation by obeying God, this young man chose to turn away from the Saviour, and give over his inquiry about eternal life. He probably returned no more. Alas, how many lovely and amiable young persons follow his example! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 23 Verse 23. Shall hardly enter into the kingdom of heaven. Shall with difficulty be saved. He has much to struggle with; and it will require the greatest of human efforts to break away from his temptations, and idols, and secure his salvation. {p} "That a rich man" 1 Ti 6:9,10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 24 Verse 24. It is easier for a camel, etc. This was a proverb in common use among the Jews, and still common among the Arabians. To denote that a thing was impossible, or exceedingly difficult, they said camel or an elephant might as soon walk through a needle's eye. In the use of such proverbs, it is not necessary to understand them literally, but only to denote the extreme difficulty of the case. A camel. A beast of burden, much used in eastern countries. It is about the size of the largest ox, with one or two bunches on his back, with long neck and legs, no horns, and with feet adapted to the hot and dry sand. They are capable of carrying heavy burdens; will travel sometimes faster than the fleetest horse; and are provided with a stomach which they fill with water, by means of which they can live four or five days without drink. They are very mild and tame, and kneel down to receive and unload their burden. They are chiefly used in deserts and hot climates, where other beasts of burden are with difficulty kept alive. A rich man. This rather means one who loves his riches, and makes an idol of them; or one who supremely desires to be rich. Mark says, "them that trust in riches." While he has this feeling, it is literally impossible that he should be a Christian. For religion is the love of God, rather than the world; the love of Jesus and his cause, more than gold. Still a man may have much property, and not have this feeling. He may have great wealth, and love God more; as a poor man may have little, and love that little more than God. The difficulties in the way of salvation for a rich man are, 1st. that riches engross the affections. 2nd. Men consider wealth as the chief good; and when this is obtained, think they have gained all. 3rd. They are proud of their wealth, and unwilling to be numbered with the poor and despised followers of Jesus. 4th. Riches engross the time, and fill the mind with cares and anxieties, and leave little for God. 5th. They often produce luxury, dissipation, and vice. 6th. It is difficult to obtain wealth without sin, or without avarice, and covetousness, and fraud, and oppression, 1 Ti 6:9,10,17; Jas 5:1-6; Lu 12:16-21; 16:19-31. Still Jesus says, Mt 19:26 all these may be overcome. God can give grace to do it. Though to men it may appear impossible, yet it is easy for God. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 26 Verse 26. No Barnes text on this verse. {q} "but with God" Ps 3:8; 42:11; Zec 8:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 27 Verse 27. We have forsaken all. Probably nothing but their fishing-nets, small boats, and cottages. But they were their all; their living, their home. And, forsaking them, they had as really shown their sincerity, as though they had possessed the gold of Ophir, and dwelt in the palaces of kings. What shall we have therefore? We have done as thou didst command this young man to do. What reward may we expect for it? {r} "Then answered" Mr 10:28; Lu 18:28 {s} "forsaken all" Php 3:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 28 Verse 28. Verily I say unto you. Jesus in this verse declares the reward which they would have. They were not to look for it now, but in a future period. In the regeneration. This word occurs but once elsewhere in the New Testament, Tit 3:5. It literally means a new birth, or being born again. Applied to a man, it denotes the great change when the heart is renewed, or when the sinner begins to be a Christian. This is its meaning clearly in Titus. But this meaning cannot be applied here. Christ was not born again, and in no proper sense could it be said that they had followed him in the new birth. The word also means any great changes, or restoration of things to a former state, or to a better state. In this sense it is probably used here. It refers to that great revolution; that restoration of order in the universe; that universal new birth when the dead shall rise, and all human things shall be changed, and a new order of things shall start up out of the ruins of the old, when the Son of man shall come to judgment. The passage, then, should be read, "Ye which have followed me shall, as a reward in the great day of the resurrection of the dead, and of forming the new and eternal order of things--the day of judgment, the regeneration--be signally honoured and blessed." When the Son of man shall sit in the throne of his glory. That is, to judge the world. Throne of glory, means glorious throne, or a splendid throne. It is not to be taken literally, but is used to denote his character as a King and Judge, and to signify the great dignity and majesty which will be displayed by him. See Mt 24:30; 26:64; Ac 1:11; 17:31. Sit upon twelve thrones. This is figurative. To sit on a throne denotes power and honour; and means here that they should be distinguished above others, and be more highly honoured and rewarded. Judging the twelve tribes of Israel. Jesus will be the Judge of quick and dead. He only is qualified for it; and the Father hath given all judgment to the Son, Joh 5:22. To judge, denotes rank, authority, power. The ancient judges of Israel were men of distinguished courage, patriotism, honour, and valour. Hence the word comes to denote, not so much an actual exercise of the power of passing judgment, as the honour attached to the office. And as earthly kings have those around them dignified with honours and office, counsellors and judges, so Christ says his apostles shall occupy the same relative station in the great day. They shall be honoured by him, and by all, as apostles; as having in the face of persecution left all; as having laid the foundations of his church, and endured all the maddened persecutions of the world. The twelve tribes of Israel. This was the number of the ancient tribes. By this name the people of God were denoted. By this name Jesus here denotes his redeemed people. See also Jas 1:1, where Christians are called the twelve tribes. Here it also means not the Jews, not the world, not the wicked, not that the apostles are to pronounce sentence on the enemies of God; but the people of God, the redeemed. Among them Jesus says his apostles shall be honoured in the day of judgment, as earthly kings place in posts of office and honour the counsellors and judges of those who have signally served them. Comp. See Barnes "1 Co 6:2". {t} "ye shall also" Mt 20:21; Lu 22:28-30; 1 Co 6:2,3; Re 2:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 29 Verse 29. Forsaken houses, etc. In the days of Jesus, those who followed him were obliged generally to forsake houses and home, and to attend him. In our times it is not often required that we should literally leave them, except when the life is devoted to him among the heathen; but it is always required that we love them less than we do him; that we give up all that is inconsistent with religion, and be ready to give up all when he demands it. For my name's sake. From attachment to me. Mark adds, "and the gospel's;" that is, from obedience to the requirements of the gospel, and love for the service of the gospel. Shall receive an hundredfold. Mark says, "an hundredfold now in this time, houses, and brethren, and sisters," etc. An hundredfold means a hundred times as much. This is not to be understood literally, but that he will give what will be worth a hundred times as much, in the peace, and joy, and rewards of religion. It is also literally true, that no man's temporal interest is injured by the love of God. Marks adds, "with persecutions." These are not promised as a part of the reward; but amidst their trials and persecutions, they should find reward and peace. {u} "And every one" Mr 10:29,30; Lu 18:29,30; 1 Co 2:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 19 - Verse 30 Verse 30. This verse should have been connected with the following chapter. The parable there spoken is expressly to illustrate this sentiment. See its meaning, Mt 20:16. {v} "But many that" Mt 20:16; 21:31,32; Mr 10:31; Lu 13:30; Ga 5:7 Heb 4:1 REMARKS ON MATTHEW CHAPTER 19 (1.) We should not throw ourselves unnecessarily in the way of the enemies of religion, Mt 19:1. Jesus, to avoid the Samaritans, crossed the Jordan, and took a more distant route to Jerusalem. If duty calls us in the way of the enemies of religion, we should go. If we can do them good, we should go. If our presence will only provoke them to anger and bitterness, then we should turn aside. Comp. See Barnes "Mt 10:23". (2.) Men will seek every occasion to ensnare Christians, Mt 19:3. Questions will be proposed with great art, and with an appearance of sincerity, only for the purpose of leading them into difficulty. Cunning men know well how to propose such questions, and triumph much when they have perplexed believers. This is often the boast of men of some standing, who think they accomplish the great purposes of their existence, if they can confound other men; and think it signal triumph if they can make others as miserable as themselves. (3.) We should not refuse to answer such persons with mildness, when the Bible has settled the question, Mt 19:4-6. Jesus answered a captious question, proposed on purpose to ensnare him. We may often do much to confound the enemies of religion, and to recommend it, when without passion we hear their inquiries, and deliberately inform them that the question has been settled by God. We had better however, far better, say nothing in reply, than to answer in anger, or to show that we are irritated, All the object of the enemy is gained, if he can make us mad. (4.) Men will search and pervert the Bible for authority to indulge their sins, and to perplex Christians, Mt 19:7. No device is more common than to produce a passage of Scripture, known to be misquoted or perverted, yet plausible, for the purpose of perplexing Christians. In such cases, the best way is often to say nothing. If unanswered, men will be ashamed of it; if answered, they gain their point, and are ready for debate and abuse. (5.) We learn from this chapter that there is no union so intimate as the marriage connexion, Mt 19:6. Nothing is so tender and endearing as this union appointed by God for the welfare of man. (6.) This union should not be entered into slightly or rashly. It involves all the happiness of this life, and much of that to come. The union demands, (1.) congeniality of feeling and disposition; (2.) of rank or standing in life; (3.) of temper; (4.) similarity of acquirements; (5.) of age; (6.) of talent; (7.) intimate acquaintance. It should also be a union on religious feelings and opinions: (1.) Because religion is more important than anything else. (2.) Because it will give more happiness in the married life than anything else. (3.) Because where one only is pious, there is danger that religion will be obscured and blighted. (4.) Because no prospect is so painful as that of eternal separation. (5.) Because it is heathenish, brutal, and mad, to partake the gifts of God in a family, and offer no thanksgiving; and inexpressibly wicked to live from day to day as if there were no God, no heaven, no hell. (6.) Because death is near, and nothing will soothe the pangs of parting but the hope of meeting in the resurrection of the just. (7.) No human legislature has a right to declare divorces, except in one single case, Mt 19:9. If they do, they are accessaries to the crime that may follow, and presume to legislate where God has legislated before them. (8.) Those thus divorced, or pretended to be divorced, and marrying again, are, by the declaration of Jesus Christ, living in adultery, Mt 19:9. It is no excuse to say that the law of the land divorced them. The law had no such right. If all the legislatures of the world were to say that it was lawful for a man to steal, and commit murder, it would not make it so; and in spite of human permission, God would hold a man answerable for theft and murder. So also of adultery. (9.) The marriage union demands kindness and love, Mt 19:6. Husband and wife are one, Love to each other is love to a second self. Hatred, and anger, and quarrels, are against ourselves. And the evils and quarrels in married life will descend on ourselves, and be gall and wormwood in our own cup. (10.) Infants may be brought to Jesus to receive his blessing, Mt 19:13-15. While on earth, Jesus admitted them to his presence, and blessed them with his prayers. If they might be brought then, they may be brought now. Their souls are as precious; their dangers are as great; their salvation is as important. A parent should require the most indubitable evidence that Jesus will not receive his offspring, and will be displeased if the offering is made, to deter him from this inestimable privilege. (11.) If children may be brought, they should be brought. It is the solemn duty of a parent to seize upon all possible means of benefiting his children, and of presenting them to God, to implore his blessing. In family prayer, and in the sanctuary, the ordinance of baptism, the blessing of the Redeemer should be sought early and constantly on their precious and immortal souls. (12.) Earnestness and deep anxiety are proper in seeking salvation, Mt 19:16. The young man came running; he kneeled. It was not form and ceremony; it was life and reality. Religion is a great subject. Salvation is beyond the power of utterance in importance. Eternity is near; and damnation thunders along the path of the guilty. The sinner must be saved soon, or die for ever. He cannot be too earnest. He cannot press with too great haste to Jesus. He should come running, and kneeling, and humbled, and lifting the agonizing cry, "What shall I do to be saved ?" (13.) He should come young, Mt 19:20. He cannot come too young. God has the first claim on our affections. He made us; he keeps us; he provides for us; and it is right that we should give our first affections to him. No one who has become a Christian ever yet felt that he had become one too young. No young person that given his heart to the Redeemer ever yet regretted it. They may give up the gay world to do it; they may leave the circles of the dance and the song; they may be exposed to contempt and persecution, but no matter. He who becomes a true Christian, no matter of what age or rank, blesses God that he was inclined to do it, and the time never can come when for one moment he will regret it. Why, then, will not the young give their hearts to the Saviour, and do that which they know they never can for one moment regret? (14.) It is no dishonour for those who hold offices, and who are men of rank, to inquire on the subject of religion, Lu 18:18. Men of rank often suppose that it is only the weak, and credulous, and ignorant, that ever feel any anxiety about religion. Never was a greater mistake. It has been only profligate, and weak, and ignorant men, that have been thoughtless. Two-thirds of all the profound investigations of the world have been on this very subject. The wisest and best of the heathens have devoted their lives to inquire about God, and their own destiny. So in Christian lands. Were Bacon, Newton, Locke, Milton, Hale, and Boerhaave men of weak minds? Yet their deepest thoughts and most anxious inquiries were on this very subject. So in our own land. Were Washington, Ames, Henry, Jay, and Rush men of weak minds? Yet they were profound believers in revelation. And yet young men of rank, and wealth, and learning, often think they show great independence in refusing to think of what occupied the profound attention of these men, and fancy they are great only by refusing to tread in their steps. Never was a greater or more foolish mistake. If anything demands attention, it is surely the inquiry whether we are to be happy for ever, or wretched; whether there is a God and Saviour; or whether we are "in a forsaken and fatherless world." (15.) It is as important for the rich to seek religion as the poor. They will as certainly die; they as much need religion. Without it, they cannot be happy, Riches will drive away no pain on a death-bed; they will not go with us; they will not save us. (16.) It is of special importance that wealthy young persons should be Christians. They are exposed to many dangers. The world--the gay and flattering world--will lead them astray. Fond of fashion, dress, and amusement, they are exposed to a thousand follies, from which nothing but religion can secure them. Besides, they may do much good; and God will hold them answerable for all the good they might have done with their wealth. (17.) The amiable, the lovely, the moral, need also an interest in Christ. If amiable, we should suppose they would be ready to embrace the Saviour. None was ever so moral, so lovely, so pure, as he. If we really loved amiableness, then we should come to him. We should love him. But alas! how many amiable young persons turn away from him, and refuse to follow him! Can they be really lovers of that which is pure and lovely? If so, then why turn away from the Lamb of God ? (18.) The amiable and the lovely need a better righteousness than their own. With all this, they may make an idol of the world; they may be proud, sensual, selfish, prayerless, and thoughtless about dying. Externally they appear lovely; but oh, how far is the heart from God! (19.) Inquirers about religion depend on their own works, Mt 19:16 They are not willing to trust to Jesus for salvation; and they ask what they shall do. This is always the case. And it is only when they find that they can do nothing--that they are poor, and helpless, and wretched--that they cast themselves on the mercy of God, and find peace. (20.) Compliments and flattering titles are evil, Mt 19:17. They ascribe something to others which we know they do not possess. Often beauty is praised, where we know there is no beauty; accomplishment where there is no accomplishment; talent, where there is no talent. Such praises are falsehood. We know them to be such. We intend to deceive by them; and we know that they will produce pride and vanity. Often they are used for the purpose of destruction. If a man praises us too much, we should look to our purse, or our virtue. We should feel that we are in danger, and the next thing will be a dreadful blow, the heavier for all this flattery. They that use compliments much, expect them from others; are galled and vexed when they are not obtained, and are in danger when they are. (21.) If we are to be saved, we must do just what God commands us, Mt 19:17,18. This is all we have to do. We are not to invent anything of our own. God has marked out the course, and we must follow it. (22.) We are easily deceived about keeping the law, Mt 19:17. We often think we observe it, when it is only the outward form that we have kept. The law is spiritual; and God requires the heart. (23.) Riches are a blessing, if used aright; if not, they are deceitful, dangerous, ruinous, Mt 19:23,24. Thousands have lost their souls by the love of riches. None have ever been saved by them. (24.) It is our duty to forsake all for Christ, Mt 19:27-29. Be it little or much, it is all the same to him. It is the heart that he looks at; and we may as well show our love by giving up a fishing. boat and net, as by a palace or a crown. If done in either case, it will be accepted. (25.) Religion has its own rewards, Mt 19:28,29. It gives more than it takes. It more than compensates for all that we surrender. It gives peace, joy, comfort in trial and in death, and heaven beyond. This is the testimony of all Christians of all denominations; of all that have lived, and of all that do live, that they never knew true peace till they found it in the gospel. The testimony of so many must be true. They have tried the world in all its forms of gaiety, folly, and vice, and they come and say with one voice, here only is true peace. On any other subject they would be believed. Their testimony here must be true. (26.) Those eminent for usefulness here, will be received to distinguished honours and rewards in heaven, Mt 19:28. They that turn many to righteousness shall shine as stars in the firmament for ever, Da 12:3. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 1 MATTHEW CHAPTER 20. Verse 1. For the kingdom of heaven, etc. The word "for" shows that this chapter should have been connected with the preceding. The parable was spoken expressly to illustrate the sentiment in the last verse of that chapter. The kingdom of heaven means here the church, including perhaps its state here and hereafter. See Barnes "Mt 3:2". It has reference to rewards; and the meaning may be thus expressed: "Rewards shalt be bestowed in my kingdom, or on my followers, in the same manner as they were by a certain householder, in such a way as that the last shall be equal to the first, and the first last." An householder. A master of a family. One at the head of family affairs. His vineyard. No inconsiderable part of Judea was employed in the culture of the grape. Vineyards are often used, therefore, to represent a fertile or well cultivated place; and hence the church, denoting the care and culture that God has bestowed on it, Isa 5:7; Jer 12:10. For the manner of their construction, see See Barnes "Mt 21:33". {w} "householder" So 8:11,12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 2 Verse 2. A penny a day. The coin here referred to was a Roman coin, equal in value to about 14 cents, [about 7d.] The original denotes the Roman denarius, dhnariou a silver coin, which was originally equivalent to ten asses, (a brass Roman coin,) whence its name The consular denarius bore on one side a head of Rome, and an X or a star to denote the value in asses, and a chariot with either two or four horses. At a later period the casts of different deities were on the obverse; and these were finally superseded by the heads of the Caesars. Many specimens of this coin have been preserved. The preceding cuts will show the usual appearance of the coins. It was probably at that time the price of a day's labour. See Tobit v. 14. This was the common wages of a Roman soldier. In England, before the discovery of the mines of gold and silver of South America, and consequently before money was plenty, the price of labour was about in proportion. In 1351, the price of labour was regulated by law, and was a penny a day. But provisions were of course proportionally cheap; and the avails of a man's labour in articles of food were nearly as much as they are now. {x} "penny" Mt 18:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 3 Verse 3. About the third hour. The Jews divided their days into twelve equal parts, or hours, beginning at sunrise, and ending at sunset. This was, therefore, about nine o'clock in the morning. Standing idle in the marketplace. A place where provisions are sold in towns. Of course many resort to such places; and it would be the readiest place to meet persons, and find employers. They were not, therefore, disposed to be idle, but were waiting in the proper place to find employers. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 4 Verse 4. Whatever is right. Whatsoever it shall appear you can earn. The contract with the first was definite; with this one it depended on tho judgment of the employer. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 5 Verse 5. The sixth and ninth hour. That is, about twelve and three o'clock. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 6 Verse 6. The eleventh hour. About five o'clock in the afternoon; or when there was but one working hour of the day left. {y} "all the day idle" Pr 19:15; Eze 16:49; Ac 17:21; Heb 6:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 7 Verse 7. No Barnes text on this verse. {z} "unto them" Ec 9:10; Joh 9:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 8 Verse 8. When even was come. That is, when the twelfth hour was come; the day was ended, and the time of payment was come. The steward. A steward is one who transacts business in the place of another. He was one who had the administration of affairs in the absence of the householder; who provided for the family; and who was entrusted with the payment of labourers and servants. He was commonly the most trusty and faithful of the servants, raised to that station as a reward for his fidelity. Beginning from the last unto the first. It was immaterial where he began to pay, provided he dealt justly by them. In the parable, this order is mentioned to give opportunity for the remarks which follow. Had those first hired been first paid, they would have departed satisfied, and the point of the parable would have been lost. {a} "and give" Lu 10:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 9 Verse 9. They received every man a penny. There was no agreement how much they should receive, but merely that justice should be done, Mt 20:4,5,7. The householder supposed they had earned it, or chose to make a present to them to compensate for the loss of the first part of the day, when they were willing to work but could not find employment. {b} "eleventh hour" Lu 23:40-43 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 10 Verse 10. They supposed that they should have received more. They had worked longer; they had been in the heat; they supposed that it was his intention to pay them, not according to contract, but according to the time of the labour. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 11 Verse 11. Murmured. Complained. Found fault with. The good man of the house. The original here is the same word which, Mt 20:1, is translated householder, and should have been so translated here. It is the old English way of denoting the father of a family. It expresses no moral quality. {c} "against the good man" Lu 15:29,30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 12 Verse 12. The burden and the heat of the day. The burden means the heavy labour, the severe toil. We have continued at that toil, in the heat of the day. The others had worked only a little while, and that in the cool of the evening, and when it was far more pleasant and much less fatiguing. {1} "have wrought", or, "have continued one hour only" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 13 Verse 13. Friend, I do thee no wrong. I have fully complied with the contract. We had an agreement; I have paid it all. If I choose to give a penny to another man if he labours little or not at all; if I should choose to give all my property away to others, it would not affect this contract with you. It is fully met. And with my own-- with that on which you have no further claim--may do as I please. So, if Christians are just, and pay their lawful debts, and injure no one, the world has no right to complain if they give the rest of their property to the poor, or devote it to send the gospel to the heathen, or to release the prisoner or the captive. It is their own. They have a right to do with it as they please. They are answerable not to men, but to God. And infidels, and worldly men, and cold professors in the church, have no right to interfere. {d} "Friend" Mt 22:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 14 Verse 14. Take that thine is. Take what is justly due to you--what is properly your own. {e} "go thy way" Joh 17:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 15 Verse 15. Is thine eye evil because I am good? The Hebrews used the word evil, when applied to the eye, to denote one envious and malicious, De 15:9; Pr 23:6. The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. "Does envy show itself in the eye; is thine eye so soon turned to express envy and malice, because I have chosen to do good?" {f} "Is it not" Ro 9:15-24; Jas 1:18 {g} "Is thine eye" Mt 19:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 16 Verse 16. So the last shall be first, etc. This is the moral or scope of the parable. To teach this, it was spoken. Many that, in the order of time, shall be brought last into the kingdom, shall be first in the rewards. Higher proportionate rewards shall be given to them than to others. To all justice shall be done. To all to whom the rewards of heaven were promised, they shall be given. Nothing shall be withheld that was promised. If among this number who are called into the kingdom I choose to raise some to stations of distinguished usefulness, and to confer on them peculiar talents and higher rewards, I injure no other one. They shall enter heaven as was promised. If amidst the multitude of Christians, I choose to signalize such men as Paul, and Martyn, and Brainerd, and Spencer, and Summerfield--to appoint some of them to short labour, but to wide usefulness, and raise them to signal rewards--I injure not the great multitude of others who live long lives less useful, and less rewarded. All shall reach heaven, and all shall receive what I promise to the faithful. Many be called, but few chosen. The meaning of this, in this connexion, I take to be simply this: "Many are called into my kingdom; they come and labour as I command them; they are comparatively unknown and obscure; yet they are real Christians, and shall receive the proper reward. A few I have chosen for higher stations in the church. I have endowed them with apostolic gifts, or superior talents, or wider usefulness. They may not be so long in the vineyard; their race may be sooner run; but I have chosen to honour them in this manner; and I have a right to do it. I injure no one; and have a right to do what I will with mine own." Thus explained, this parable has no reference to the call of the Gentiles; nor to the call of aged sinners; nor to the call of sinners out of the church at all. It is simply designed to teach that in the church, among the multitudes that shall be saved, Christ makes a difference. He makes some more useful than others, without regard to the time which they serve; and he will reward them accordingly. The parable teaches one truth, and but one. And where Jesus has explained it, we have no right to add to it, and say that it teaches anything else. It adds to the reason for this interpretation, that Christ was conversing about the rewards that should be given to his followers, and not about the numbers that should be called, or about the doctrine of election. See Barnes "Mt 19:27-29". {h} "the last shall be first" Mt 19:30 {i} "for many" Mt 22:14; 1 Th 2:13; Jas 1:23-25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 17 Verses 17-19. See also Mr 10:32-34; Lu 18:31-34. And Jesus going up to Jerusalem. That is, doubtless, to the passover. This journey was from Galilee, on the east side of Jordan, probably to avoid the Samaritans, Mt 19:1. At this time he was on this journey to Jerusalem, probably not far from Jericho. This was his last journey to Jerusalem. He was going up to die for the sins of the world. Took the twelve disciples apart. All the males of the Jews were required to be at this feast, Ex 23:17. The roads, therefore, on such occasions, would probably be thronged. It is probable also, that they would travel in companies, or that whole neighbourhoods would go together. See Lu 2:44. By his taking them apart is meant his taking them aside from the company. He had something to communicate which he did not wish the others to hear. Mark adds, "And Jesus went before them: and they_were amazed; and as they followed, they were afraid," Mt 10:32. He led the way, He had told them before, (Mt 17:22) that he should be betrayed into the hands of men, and be put to death. They began how to be afraid that this would happen, and to be solicitous for his life and for their own safety. {k} "And Jesus" Mt 16:21; Mr 10:32; Lu 18:31; Joh 12:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 18 Verses 18,19. Behold, we go up to Jerusalem. Jesus assured them that what they feared would come to pass. But he had in some measure prepared their minds for this state of suffering, by the promises which he had made to them, Mt 19:27-30; 20:1-16. In all their sufferings they might be assured that eternal rewards were before them. Shall be betrayed. See Mt 17:22. Chief Priests and Scribes. The high priest, and the learned men who composed the Sanhedrim, or great council of the nation. He was thus betrayed by Judas, Mt 26:15. He was delivered to the chief priests and scribes, Mt 26:57. And they shall condemn him to death. They had not power to inflict death, as that was taken away by the Romans; but they had the power of expressing an opinion, and of delivering him to the Romans to be put to death. This they did, Mt 26:66; 27:2. Shall deliver him to the Gentiles. That is, because they have not the right of inflicting capital punishment, they will deliver him to those who have--the Roman authority. The Gentiles here mean Pontius Pilate and the Roman soldiers. See Mt 27:2,27-30. To mock, See Barnes "Mt 2:16". To scourge. That is, to whip. This was done with thongs, or a whip made on purpose; and this punishment was commonly inflicted upon criminals before crucifixion. See Barnes "Mt 10:17". To crucify him. That is, to put him to death on a cross, the common punishment of slaves. See Mt 27:35. The third day, etc. For the evidence that this was fulfilled, see Mt 28:1 and following. Mark and Luke say that he shall be spit upon. Spitting on another has always been considered an expression of the deepest contempt. Luke says, Lu 18:31, "All things that are written by the prophets concerning the Son of man shall be accomplished." Among other things, he says he shall be "spitefully entreated;" that is, treated with spite or malice: malice implying contempt. These sufferings of our Saviour, and this treatment, and his death, had been predicted in many places. See Is 53:1-12; Da 9:26,27 . __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 19 Verse 19. No Barnes text on this verse. See Barnes on "Mt 20:17"; See Barnes on "Mt 20:18" {l} "And shall" Mt 27:2; Mr 15:1; Lu 23:1; Joh 18:28; Ac 3:13 1 Co 15:3-7 {m} "to scourge" Isa 53:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 20 Verse 20. Then came to him the mother of Zebedee's children, etc. This was probably Salome, Mr 15:40; 16:1. With her sons. The names of these were James and John, Mr 10:35. Mark says they came and made the request. That is, they made it through the medium of their mother; they requested her to ask it for them. It is not improbable that she was an ambitious woman, and was desirous to see her sons honoured. Worshipping him. Showing him respect; respectfully saluting him. In the original, kneeling. See Barnes "Mt 8:2". {n} "Then came" Mr 10:35 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 21 Verse 21. Grant that these my two sons may sit, etc. They were still looking for a temporal kingdom. They expected that he would reign on the earth with great pomp and glory. They expected that he would conquer as a prince and a warrior. They wished to be distinguished in the day of his triumph. To sit on the right and left hand of a prince was a token of confidence, and the highest honour granted to his friends, 1 Ki 2:19; Ps 110:1; 1 Sa 20:25. The disciples here had no reference to the kingdom of heaven, but only to the kingdom which they supposed he was about to set up on the earth. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 22 Verse 22. Ye know not what ye ask. You do not know the nature of your request, nor what would be involved in it. You suppose that it would be attended only with honour and happiness if the request was granted; whereas, it would require much suffering and trial. Are ye able to drink of the cup, etc. To drink of a cup often, in the Scriptures, signifies to be afflicted, or sometimes to be punished, Isa 51:17,22; Ps 75:8. The figure is taken from a feast, where the master of a feast extends a cup to those present. Thus God is represented as extending to his Son a cup filled with a bitter mixture --one causing deep sufferings, Joh 18:11. This was the cup to which he referred. The baptism that I am baptized with. This is evidently a phrase denoting the same thing. Are ye able to suffer with me---to endure the trials and pains which shall come upon you and me in endeavouring to build up my kingdom? Are you able to be plunged deep in afflictions, to have sorrows cover you like water, and to be sunk beneath calamities as floods, in the work of religion? Afflictions are often expressed by being sunk in the floods, and plunged in the deep waters, Ps 59:2; Is 43:2; Ps 124:4,5; La 3:54. {o} "baptism" Lu 12:50 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 23 Verse 23. Ye shall drink indeed of my cup, etc. You are truly attached to me, you will follow me, and you will partake of my afflictions, and will suffer as I shall. This was fulfilled. James was slain with the sword by Herod, Ac 12:2. John lived many years. But he attended the Saviour through his sufferings, and was himself banished to Patmos, a solitary island, for the testimony of Jesus Christ --a companion of others in tribulation, Re 1:9. Is not mine to give, etc. The translation of this place evidently does not express the sense of the original. The translation expresses the idea that Jesus has nothing to do in bestowing rewards on his followers. This is at variance with the uniform testimony of the Scriptures, Mt 25:31-40; Joh 5:22-30. The correct translation of the passage would be, "To sit on my right hand and on my left is not mine to give, except to those for whom it is prepared of my Father." The passage thus declares that Christ would give rewards to his followers; but only to such as should be entitled to them according to the purpose of his Father. Much as he might be attached to these two disciples, yet he could not bestow any such signal favours on them out of the regular course of rewards. Rewards were prepared for his followers, and in due time they should be bestowed. He would bestow them according as they had been provided from eternity by God the Father, . The correct sense is seen by leaving out that part of the verse in Italics; and this is one of the places in the Bible where the sense has been obscured or perverted by the introduction of words which have nothing to correspond with them in the original. See a similar instance in 1 Jo 2:23. {p} "Ye shall drink" Ac 12:2; Ro 8:17; 2 Co 1:7; Re 1:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 24 Verse 24. The ten heard it. That is, the ten other apostles. They were moved with indignation. They were offended at their ambition, at their desire to be exalted above their brethren. The word "it" refers not to what Jesus said, but to their request. When the ten heard the request which they had made, they were indignant. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 25 Verses 25-27. But Jesus called them unto him. That is, he called all the apostles to him, and stated the principles on which they were to act. The princes of the Gentiles exercise dominion over them; that is, over their subjects. "You know that such honours are customary among nations. The kings of the earth raise their favourites to posts of trust and power. They give authority to some over others. But my kingdom is established in a different manner. There are to be no ranks; no places of dominion. All are to be on a level. The rich, the poor, the learned, the unlearned, the bond, the free, are to be equal. He will be the most distinguished that shows most humility, the deepest sense of his unworthiness, and the most earnest desire to promote the welfare of his brethren." Gentiles. All who were not Jews--used here to denote the manner in which human governments are constituted. Minister. A servant. The original word is deacon--a word meaning a servant of any kind; one especially who served at the table; and, in the New Testament, one who serves the church, Ac 6:1-4; 1 Ti 3:8. Preachers of the gospel are called ministers because they are the servants of God and the church, 1 Co 3:6; 4:1; 2 Co 3:6; 6:4; Eph 4:12; an office, therefore, which forbids them to lord it over God's heritage; which is the very opposite of a station of superiority, and which demands the very lowest degree of humility. {q} "Ye know" Lu 22:25,26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 26 Verse 26. No Barnes text on this verse. See Barnes on "Mt 20:25" {r} "be so" 1 Pe 5:3 {s} "But whosoever" Mt 23:11; Mr 9:35; 10:43 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 27 Verse 27. No Barnes text on this verse. See Barnes on "Mt 20:25" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 28 Verse 28. Even as the Son of man, See Barnes "Mt 8:20". Jesus points them to his own example. He was in the form of God in heaven, Php 2:6. He came to men in the form of a servant, Php 2:7. He came not with pomp and glory, but as a man in humble life. And since he came, he had not required them to minister to him. He laboured for them. He strove to do them good. He provided for their wants, fared as poorly as they did, went before them in dangers and sufferings, practised self-denial on their account, and for them was about to lay down his life. See Joh 13:4,5. To give his life a ransom for many. The word ransom means, literally, a price paid for the redemption of captives. In war, when prisoners are taken by an enemy, the money demanded for their release is called a ransom. That is, it is the means by which they are set at liberty. So anything that releases any one from a state of punishment, or suffering, or sin, is called a ransom. Men are by nature captives to sin. They are sold under it. They are under condemnation, Eph 2:3; Ro 3:9-20,23; 1 Jn 5:19. They are under a curse, Ga 3:10. They are in love with sin. They are under its withering dominion, and are exposed to death eternal, Eze 18:4; Ps 9:17; Ps 11:6; 68:2; 139:19; Mt 25:46; Ro 2:6-9. They must have perished unless there had been some way by which they could be rescued. This was done by the death of Jesus; by giving his life a ransom. The meaning is, that he died in the place of sinners, and that God was willing to accept the pains of his death in the place of the eternal suffering of the redeemed. The reasons why such a ransom was necessary are, 1st. that God had declared that the sinner should die--that is, that he would punish, or show his hatred to all sin. 2nd. That all men had sinned; and if justice was to take its regular course, all must perish. 3rd. That man could make no atonement for his own sins. All that he could do, were he holy would be only to do his duty, and would make no amends for the past. Repentance and future obedience would not blot away one sin. 4th. No man was pure, and no angel could make atonement. God was pleased, therefore, to appoint his only-begotten Son to make such a ransom. See Joh 16:10; 1 Jo 4:10; 1 Pe 1:18,19; Re 13:8; Joh 1:29; Eph 5:2; Heb 7:27; Isa 53:1-12. This is commonly called the atonement. See Barnes "Ro 5:11". For many. See also Mt 26:28; Joh 10:16; 1 Ti 2:6; 1 Jo 2:2 2 Co 5:14,15; Heb 2:9. {t} "but to minister" Lu 22:27; Joh 13:1-38, 4:14; Php 2:7 {u} "and to give" Isa 53:5,8,11; Da 9:24,26; 1 Ti 2:6; Tit 2:14; Heb 9:28 1 Pe 1:18,19; Re 1:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 29 Verses 29-34. See Mr 10:40-52; Lu 18:36-43; 19:1 : where this account of his restoring to sight two blind men is also recorded. And as they departed from Jericho. This was a large town about eight miles west of the Jordan, and about nineteen miles north-east from Jerusalem. Near to this city the Israelites crossed the Jordan, when they entered into the land of Canaan, Jos 13:16. It was the first city taken by Joshua, who destroyed it to the foundation, and pronounced a curse on him who should rebuild it, Jos 6:20,21,26. This curse was literally fulfilled in the days of Ahab--nearly five hundred years after, 1 Ki 16:34. It afterwards became the place of the school of the prophets, 2 Ki 2:6. In this place Elisha worked a signal miracle, greatly to the advantage of the inhabitants, by rendering the waters near it, that were before bitter, sweet, and wholesome, 2 Ki 2:21. In point of size it was second only to Jerusalem. It was sometimes called the city of palm-trees, from the fact that there were many palms in the vicinity. A few of them are still remaining. 2 Ch 28:15; Jud 1:16; 3:13. At this place died Herod the Great, of a most wretched and foul disease. See Barnes "Mt 2:10". It is now a small village, wretched in its appearance, and inhabited by a very few persons, and called Riha, or Rah, situated on the ruins of the ancient city, (or, as some think, three or four miles east of it,) which a modern traveller describes as a poor, dirty village of the Arabs. There are perhaps fifty houses, of rough stone, with roofs of bushes and mud; and the population, two hundred or three hundred in number, is entirely Mohammedan. The road from Jerusalem to Jericho lies through what is called the wilderness of Jericho, and is described by modern travellers as the most dangerous and forbidding about Palestine. As lately as 1820, an English traveller, Sir Frederick Henniker, was attacked on this road by the Arabs, with fire-arms, who left him naked and severely wounded. See Barnes "Lu 10:30. Jesus was going to Jerusalem. He had left Samaria, and crossed the Jordan, Mt 19:1. His regular journey was therefore through Jericho. As they departed from Jericho. Luke says, "As he was come nigh unto Jericho." The original word used in Luke, translated was come nigh, commonly expresses approach to a place. But it does not of necessity mean that always. It may denote nearness to a place, whether going to it or from it. It would be here rendered correctly, "when they were near to Jericho," or when they were in the vicinity of it, without saying whether they were going to or from it. Matthew and Mark say they were going from it. The passage in Lu 19:1, "And Jesus entered and passed through Jericho," which seems to be mentioned as having taken place after the cure of the blind man, does not necessarily suppose that. That passage might be intended to be connected with the account of Zaccheus, and not to denote the order of time in which these events took place; but simply that, as he was passing through Jericho, Zaccheus sought to see him, and invited him to his house. Historians vary in the circumstances and order of events. The main facts of the narrative are observed. And such variations of circumstances and order, where there is no palpable contradiction, show the honesty of the writers; show that they did not conspire together to deceive, and are in all courts, of justice considered as confirmations of the truth of the testimony. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 30 Verse 30. Two blind men. Mark and Luke mention but one. They do not say, however, that there was no more than one. They mention one because he was probably well known; perhaps the son of a distinguished citizen reduced to poverty. His name was Bartimeus. Bar is a Syriac word, meaning son; and the name means, therefore, "the son of Timeus." Probably Timeus was a man of note; and as the case of his son attracted most attention, Mark and Luke recorded it particularly. Had they said there was only one healed, there would have been a contradiction. As it is, there is no more contradiction or difficulty than there is in the fact that the evangelists, like all other historians, often omit many facts which they do not choose to record. Heard that Jesus passed by. They learned who he was by inquiring. They heard a name, and asked who it was, (Luke.) They had doubtless heard much of his fame, but had never before been where he was, and probably would not be again. They were therefore more earnest in calling upon him. Son of David. That is, Messiah, or Christ. This was the name by which the Messiah was commonly known. He was the illustrious descendant of David, in whom the promises especially centered, Ps 132:11,12; 89:3,4. It was the universal opinion of the Jews that the Messiah was to be the descendant of David. See Mt 22:42. On the use of the word Son, See Barnes "Mt 1:1". {v} "And, behold" Mt 9:27; Mr 10:46; Lu 18:35 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 31 Verse 31. And the multitude rebuked them, because, etc. They chid or reproved them, and in a threatening manner told them to be silent. They cried the more. Jesus standing still, ordered them to be brought to him, (Mark.) They then addressed the blind men, and told them that Jesus called. Mark adds, that Bartimeus cast away his garment, and rose and came to Jesus. The garment was not his only raiment, but was the outer garment, thrown loosely over him, and commonly laid aside when persons laboured or ran. See Barnes "Mt 5:40". His doing it denoted haste, and earnestness, in order to come to Jesus. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 32 Verse 32. No Barnes text on this verse. See Barnes on "Mt 20:29" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 33 Verse 33. No Barnes text on this verse. See Barnes on "Mt 20:29" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 20 - Verse 34 Verse 34. And touched their eyes. Mark and Luke say he added, "Thy faith hath saved thee," Thy confidence, or belief that I could cure, has been the means of obtaining this blessing. Faith had no power to open the eyes, but it led them to Jesus; it showed that they had just views of his power; it was connected with the cure. So faith has no power to save from sin, but it leads the poor, lost, blind sinner to him who has power; and in this sense it is said we are saved by faith. His touching their eyes was merely a sign that the power of healing proceeded from him. Here was an undoubted miracle. (1.) These blind men were well known. One, at least, had been long blind. (2.) They were strangers to Jesus. They could not have, therefore, feigned themselves blind. (3.) The miracle was in the presence of multitudes, who took a deep interest in it, and who could easily have detected the imposition, if there had been one. (4.) The men followed him. They praised or glorified God, (Mark and Luke.) The people gave praise to God also, (Luke.) They were all satisfied that a real miracle was performed. REMARKS ON MATTHEW CHAPTER 20 (1.) From the parable at the beginning of this chapter, Mt 20:1-16 we learn that it is not so much the time that we serve Christ, as the manner, that is to entitle us to high rewards in heaven. Some may be in the church many years, yet accomplish little; others in a few years may be more distinguished in the success of their labours and in their rewards. (2.) God will do justice to all, Mt 20:13. He will give to all his followers all that he promised to give. He will give to him entitled to the least, everything which he has promised, and infinitely more than he has deserved. (3.) On some he will bestow higher rewards than on others, Mt 20:16. There is no reason to think that the condition of men in heaven will be equal, any more than it is on earth. Difference of rank may run through all God's government, and still no one be degraded, or be deprived of his rights. (4.) God does as he please's with his own, Mt 20:15. It is his right to do so--a right which men claim, and which God may claim. If he does injustice to no one, he has a right to bestow what favours on others he pleases. (5.) In doing good to another man, he does no injury to me. He violated none of my rights by bestowing great talents on Newton, or great wealth on Solomon. He did not injure me by making Paul a man of distinguished talents and piety, or John a man of much meekness and love. What he gives me I should be thankful for, and improve; nor should I be envious or malignant, that he has given to others more than he has to me. Nay, I should rejoice that he has bestowed such favours on undeserving men at all; that the race is in possession of such talents and rewards, to whomsoever given; and should believe that in the hands of God such favours will be well bestowed. God is a sovereign; and the Judge of all the earth will do that which is right. (6.) It is our duty to go into the vineyard and labour faithfully, whenever the Lord Jesus calls us, and till he calls us to receive our reward, Mt 20:1-16. He has a right to call us, and there are none who are not invited to labour for him. (7.) Rewards are offered to all who will serve him, Mt 20:4. It is not that we deserve any favour, or that we shall not say at the end of life that we have been unprofitable servants; but he graciously promises that our rewards shall be measured by our faithfulness in his cause. He will have the glory of bringing us into his kingdom and saving us, while he will bestow rewards on us according as we have been faithful in his service. (8.) Men may be saved in old age, Mt 20:6. Old men are sometimes brought into the kingdom of Christ, and made holy. But it is rare. Few aged men are converted. They drop into the grave as they lived. And to a man who wastes his youth and his middle life in sin, and goes down into the vale of years a rebel against God, there is a dreadful probability that he will die as he lived. It will be found to be true, probably, that by far more than half who are saved are converted before they reach the age of twenty-five. Besides, it is foolish as well as wicked to spend the best of our days in the service of Satan, and to give to God only the poor remnant of our lives, that we can no longer use in the cause of wickedness. God should have our first and best days. (9.) Neither this parable, nor any part of the Bible, should be abused, so as to lead us to put off the time of repentance to old age. It is possible, though not probable, that an old man may repent; but it is not probable that we shall live to be old. Few, few of all the world, live to old age. We may die in youth. Thousands die in childhood. The time, the accepted time to serve God, is in childhood. There are more reasons why a child should love the Saviour, than why he should love a parent. He has done much more for us than any parent. And there is no reason why he may not be trained up to love him, as well as his parents. And God will require it at the hands of parents and teachers, if they do not train up the children committed to them to love and obey him. (10.) One reason why we do not understand the plain doctrines of the Bible is our prejudice, Mt 20:17-19. Our Saviour plainly told his disciples that he must die. He stated the manner of his death, and the principal circumstances. To us all this is plain; but they did not understand it, (Luke.) They had filled their heads with notions about his earthly glory and honour, and they were not willing to see the truth as he stated it. Never was there a juster proverb than that, "None are so blind as those who will not see." So to us the Bible might be plain enough. The doctrines of truth are revealed clear as a sunbeam, but we are filled with previous notions; we are determined to think differently; and the easiest way to gratify this is to say we do not see it so. The only correct principle of interpretation is, that the Bible is to be taken just as it is. The meaning that the sacred writers intended to teach is to be sought honestly; and where found, that and that only is religious truth. (11.) Mothers should be cautious about seeking places of honour for their sons, Mt 20:20-22. Doing this, they seldom know what they ask. They may be seeking the ruin of their children. It is not posts of honour that secure happiness or salvation. Contentment and peace are found oftenest in the humble vale of honest and sober industry-- in attempting to fill up our days with usefulness, in the situation where God has placed us. As the purest and loveliest streams often flow in the retired grove, far from the thundering cataract or the stormy ocean, so is the sweet peace of the soul; it dwells oftenest far from the bustle of public life, and the storms and tempests of ambition. (12.) Ambition in the church is exceedingly improper, Mt 20:22. It is not the nature of religion to produce it. It is opposed to all the modest, retiring, and pure virtues that Christianity produces. An ambitious man will be destitute of religion just in proportion to his ambition; and piety may always be graduated by humility. (13.) Our humility is the measure of our religion, Mt 20:26-28. Without humility we can have no religion, He that has the most lowly views of himself, and the highest of God--that is willing to stoop the lowest to aid his fellow-creatures, and to honour God-- has the most genuine piety. Such was the example of our Saviour, and it can never be any dishonour to imitate the Son of God. (14.) The case of the blind men is an expressive representation of the condition of the sinner, Mt 20:30-34. 1st. Men are blinded by reason of sin. They do not by nature see the truth of religion. 2nd. It is proper in this state of blindness to call upon Jesus to open our eyes. If we ever see, it will be by the grace of God. God is the fountain of light, and those in darkness should seek him. 3rd. Present opportunities should be improved. This was the first time that Jesus had been in Jericho. It was the last time he would be there. He was passing through it on his way to Jerusalem. So he passes among us by his ordinances. So it may be the last time that we shall have an opportunity to call upon him. While he is near, we should seek him. 4th. When people rebuke us and laugh at us, it should not deter us from calling on the Saviour. There is danger that they will laugh us out of our purpose to seek him, and we should cry the more earnestly to him. We should feel that our eternal all depends or our being heard. 5th. The persevering cry of those who seek the Saviour aright will not be in vain. They who cry to him sensible of their blindness, and sensible that he only can open their eyes, will be heard, He turns none away who thus cry to him. 6th. Sinners must "rise" and come to Jesus. They must cast away everything that hinders their coming. As the blind Bartimeus threw off his "garments," so sinners should throw away everything that hinders their going to him--everything that obstructs their progress--and cast themselves at his feet. No man will be saved while sitting still. The command is, "Strive to enter in;" and the promise is made to those. Only who "ask," and "seek}" and "knock." 7th. Faith is the only channel through which we shall receive mercy. According to our faith--that is, our confidence in Jesus--our trust and reliance on him--so will it be to us. Without that we shall perish. 8th. They who apply to Jesus thus will receive sight. Their eyes will be opened, and they will see clearly. 9th. They who are thus restored to sight should follow Jesus. They should follow him wherever he leads; they should follow him always; they should follow none else but him. He that can give sight to the blind cannot lead us astray. He that can shed light in the beginning of our faith, can enlighten our goings through all our pilgrimage, and down through the dark valley of the shadow of death. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 1 Verses 1-16. See also Mr 11:1-11; Lu 19:29-44 Verse 1. And when they drew nigh unto Jerusalem. They were going up now from Jericho, Mt 20:29. The distance was about nineteen miles. The most of the way was a desert, or filled with caves, and rocks, and woods--a fit place for robbers. See Lu 10:30. The Mount of Olives, or Olivet, is on the east of Jerusalem. Between this and Jerusalem there runs a small stream called the brook Kidron, or Cedron. It is dry in the hot seasons of the year, but swells to a considerable size in time of heavy rains. See Barnes "Joh 8:1". The Mount of Olives was so called from its producing in abundance the olive. It was from Jerusalem about a Sabbath day's journey, Ac 1:12. On the west side of the mountain was the garden of Gethsemane, Lu 22:39; Mr 4:32. On the eastern declivity of the mountain, were the villages of Bethphage and Bethany. Mark and Luke say that he came near to both those places. He came nearest to Bethphage, and sent his disciples to the village over against them, to Bethany, [Bethpage?]. Bethany was the place where Lazarus dwelt whom he raised from the dead, (Joh 11:1) where Martha and Mary dwelt; and where Mary anointed him with ointment against the day of his burying, Joh 12:1-7. These circumstances are omitted by the three first evangelists, but supplied by John, who wrote after them. The Mount of Olives is about a mile in length, and about seven hundred feet in height, and overlooks Jerusalem; so that from its summit almost every part of the city can be seen. The mountain is composed of three peaks or summits. Our Saviour is supposed to have ascended from the middle one. The olive is a fruit well known among us as an article of commerce. The tree blooms in June, and bears white flowers. The fruit is small. It is first green, then pale, and, when fully ripe, black. It incloses a hard stone, in which are the seeds. The wild olive was common, and differed from the other only in being of a smaller size. There are two roads from Jerusalem to Bethany; one around the southern end of the Mount of Olives, and the other across the summit. The latter is considerably shorter, but more difficult; and it was probably along this road that the Saviour went. {w} "And when they" Mr 11:1; Lu 19:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 2 Verse 2. Go into the village over against you. The village here meant was not far from Bethany, and about two miles east of Jerusalem, (Mark and Luke.) He had lodged at Bethphage [Bethany] the night before, and in the morning sent his disciples to the village over against them; that is, to Bethany, [Bethphage,] Joh 12:1-12. Ye shall find an ass tied, etc. In Judea there were few horses, and those were chiefly used in war. Men seldom employed them in common life, and in ordinary journeys. The ass, the mule, and the camel, are still most used in eastern countries. To ride on a horse was sometimes an emblem of war; on a mule and an ass the emblem of peace. Kings and princes commonly rode on them in times of peace; and it is mentioned as a mark of rank and dignity to ride in that manner, Jud 10:4; 12:14; 1 Sa 25:20. So Solomon, when he was inaugurated as king, rode on a mule, 1 Ki 1:33. Riding in this manner, then, denoted neither poverty nor degradation, but was the appropriate way in which a king should ride, and in which, therefore, the King of Zion should enter into his capital--the city of Jerusalem. Mark and Luke say, that he told them they should find "a colt tied." This they were directed to bring. They mention only the colt, because it was this on which he rode. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 3 Verse 3. The Lord hath need of them. This means no more than the master has need of them. The word lord often means no more than master as opposed to servant, Mt 10:24; Eph 6:6; 1 Pe 3:5,6. The word is sometimes used in the Bible as applied to God, or as a translation of the name JEHOVAH. Its common use is a mere title of respect given by an inferior to a superior, by a servant to a master, by a disciple to a teacher. As a title of high respect it was given to Christ, or the Messiah. The persons to whom these disciples were sent were probably acquainted with the miracles of Jesus, and favourably disposed towards him. He had attracted great notice in that region particularly by raising Lazarus from the dead, and most of the people regarded him as the Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 4 Verses 4,5. All this was done, etc. The prophecy here quoted is found in Zec 9:9. It was always, by the Jews, applied to the Messiah. Daughter of Zion. That is, Jerusalem. Zion was one of the hills on which the city of Jerusalem was built. On this stood the city of David and some strong fortresses. The names daughter and virgin were given to it often, in accordance with the oriental figurative manner of expression. See Barnes "Isa 1:8"; See Barnes "Am 5:2"; See Barnes "Ps 137:8; See Barnes "Isa 47:1". It was given to them as an expression of their beauty or comeliness. Meek. See Barnes "Mt 5:5". The expression here rather denotes peaceful, not warlike; not with pomp, and state, and the ensigns of ambition. He came in the manner in which kings were accustomed to ride, but with none of their pride and ambitious feeling. Sitting upon an ass, etc. He rode on the colt, (Mark and Luke.) This expression in Matthew is one which is common with all writers. {x} "prophet" Zec 9:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 5 Verse 5. No Barnes text on this verse. See Barnes on "Mt 21:4" {y} "daughter of Zion" Isa 62:11; Mr 11:4; Joh 12:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 7 Verse 7. And put on them their clothes. This was done as a token of respect, 2 Ki 9:13. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 8 Verse 8. And a very great multitude, etc. Others showed the same respect by throwing their garments before him; others by cutting down branches of trees, and casting them in the way. This was the way in which conquerors and princes were often honoured. To cast flowers, or garlands, or evergreens, before a warrior returning from victory, or a king entering into his kingdom, was a common way of testifying joyful and triumphant feeling. Thus Josephus says, that Alexander and Agrippa were received at Jerusalem. So in our own land, some of the most acceptable tokens of rejoicing ever bestowed upon Washington were garlands of roses scattered in his path by children. So the path of Lafayette was often strewed with flowers, as a mark of respect and of a nation's gratitude. John says, Joh 12:13, that these branches were branches of the palm-tree. The palm was an emblem of joy and victory. It was used by the Roman soldiers as well as the Jews, as a symbol of peace. See 1 Mac. 13:51; 2 Mac. 10:6, 7; Re 7:9. The palm-tree is common in warm climates, and was abundant in Palestine. The finest grew about Jericho and Engeddi. Hence Jericho was called the city of palm-trees. The palm has a long and straight body, a spreading-top, and an appearance of very great beauty. It produces an agreeable fruit, a pleasant shade, a kind of honey little inferior to the honey of bees, and from it was drawn a pleasant wine, much used in the east. On ancient coins the palm-tree is often a symbol of Judea. On coins, made after Jerusalem was taken, Judea is represented by a female sitting and weeping under a palm-tree. A reference to the palm-tree occurs often in the Bible, and its general form and uses are familiar to most readers. We give an, engraving of the tree, and add a description of it for the use of those to whom it is not familiar. Strictly speaking, the palm-tree has no branches; but at the summit, from forty to eighty twigs, or leaf-stalks, spring forth, which are intended in Ne 8:15. The leaves are set around the trunk in circles of about six. The lower row is of great length, and the vast leaves bend themselves in a curve towards the earth; as the circle ascend, the leaves are shorter. In the month of February, there sprout from between the junctures of the lower stalks and the trunk little scales, which develop a kind of bud, the germ of the coming fruit. These germs are contained in a thick and tough skin, not unlike leather. According to the account of a modern traveller, a single tree in Barbary and Egypt bears from fifteen to twenty large clusters of dates, weighing from fifteen to twenty pounds each. The palm-tree lives more than two hundred years, and is most productive from the thirtieth until the eightieth year. The Arabs speak of two hundred and sixty uses to which the different parts of the palm-tree are applied. The inhabitants of Egypt, Arabia, and Persia, depend much on the fruit of the palm-tree for their subsistence. Camels feed on the seed; and the leaves, branches, fibres, and sap, are all very valuable. The "branches" referred to by John, (Joh 12:13,) refer to the long leaves which shoot out from the top of the tree, and which were often carried about as the symbol of victory. Comp. See Barnes "Isa 3:26". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 9 Verse 9. Hosanna to the Son of David\ etc. The word hosanna means, "Save now," or, "Save, I beseech thee." It is a Syriac word, and was the form of acclamation used among the Jews. It was probably used in the celebration of their great festivals. During those festivals they sang the 115th, 116th, 117th, and 118th psalms. In the chanting or singing of those psalms, the Jewish writers inform us, that the people responded frequently hallelujah or hosanna. Their use of it on this occasion was a joyful acclamation, and an invocation of a Divine blessing by the Messiah. Son of David. The Messiah. Blessed is he, etc. That is, blessed be the Messiah. This passage is taken from Ps 118:25,26. To come in the name of the Lord, is to come by the authority of the Lord; to come commissioned by him to reveal his will. The Jews had commonly applied this to the Messiah. Hosanna in the highest. This may mean either "Hosanna in the highest, loftiest strains;" or it may mean a prayer to God, "Save now, O thou that dwellest in the highest heaven, or among the highest angels." Perhaps the whole song of hosanna may be a prayer to the Supreme God, as well as a note of triumphant acclamation: "Save now, O thou supremely great and glorious God; save by the Messiah that comes in thy name." Mark adds, that they shouted "Blessed be the kingdom of our father David, that cometh in the name of the Lord." That is, the kingdom, promised to David, 1 Ki 2:4; 8:25. Coming in the name of the Lord, means coming according to the promise of the Lord. Its meaning may be thus expressed: "Prosperity to the reign of our father David, advancing now according to the promise made to him, and about to be established by the long-promised Messiah, his descendant." Luke adds, "Lu 19:38 that they said, "Peace in heaven, and glory in the highest." The word peace is used here as significant of joy, triumph, exultation in heaven at this event. There will be increased peace and rejoicing from the succession of the redeemed: and let glory and praise be given to God among the highest angels. There is no contradiction here among the evangelists. Among such a multitude the shouts of exultation and triumph would by no means be confined to the same words. Some would say one thing, and some another; and one evangelist recorded what was said by a part of the multitude, and another what was said by another part. {z} "Blessed" Ps 118:26; Mt 23:39 {a} "in the highest" Lu 2:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 10 Verse 10. And when he was come into Jerusalem, all the city was moved. There was great excitement. The sight of such a multitude, the shouts of the people, and the triumphant procession through the city, excited much attention and inquiry. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 11 Verse 11. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 12 Verses 12-22. This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple, See also Mr 11:12-19 Lu 19:45-48. Verse 12. And Jesus went into the temple of God, etc. From Mr 11:11-15, it is probable that this cleansing of the temple did not take place on the day that he entered Jerusalem in triumph, but on the day following. He came and looked round upon all things, Mark says, and went out to Bethany with the twelve. On the day following, returning from Bethany, he saw the fig-tree. Entering into the temple, he purified it on that day; or, perhaps, he finished the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed probably on two successive days; or has stated the fact, without being particular as to the order of events. Mark has stated them more particularly, and has divided what Matthew mentions together. The temple of God, or the temple dedicated and devoted to the service of God, was built on Mount Moriah. The first temple was built by Solomon, about 1006 years before Christ, 1 Ki 6:1. He was seven years in building it, 1 Ki 6:38. David, his father, had contemplated the design of building it, and had prepared many materials for it, but was prevented, because he had been a man of war, 1 Ch 22:1-9; 1 Ki 5:5. This temple, erected with great magnificence, remained till it was destroyed by the Chaldeans under Nebuchadnezzar, five hundred and eighty-four years before Christ, 2 Ch 36:6,7,19. After the Babylonish captivity, the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished beauty. The aged men wept when they compared it with the glory of the former temple, Ezr 3:8,12. This was called the second temple. This temple was often defiled in the wars before the time of Christ. It had become much decayed and impaired. Herod the Great, being exceedingly unpopular among the Jews, on account of his cruelties, was desirous of doing something to obtain the favour of the people, and accordingly, about sixteen years before Christ, and in the eighteenth year of his reign, he commenced the work of repairing it. This he did, not by taking it down entirely at once, but by removing one part after another till it had become in fact a new temple, greatly surpassing the former in magnificence. It was still called by the Jews the second temple; and by Christ's coming to this temple thus repaired, was fulfilled the prophecy in Hag 2:9. On this building Herod employed eighteen thousand men, and completed it so as to be fit for use in nine years, or about eight years before Christ. But additions continued to be made to it, and it continued increasing in splendour and magnificence, till ANNO DOMINI 64. John says, Joh 2:20, "forty and six years was this temple in building." Christ was then thirty years of age, which, added to the sixteen years occupied in repairing it before his birth, makes forty-six years. The word temple was given, not merely to the sacred edifice, or house itself, but to all the numerous chambers, courts, and rooms connected with it, on the top of Mount Moriah. The temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into the sacred edifice itself our Saviour never went. The high priest only went into the holy of holies, and that but once a year; and none but priests were permitted to enter the holy place. Our Saviour was neither. He was of the tribe of Judah, and he consequently was allowed to enter no farther than the other Israelites into the temple. The works that he is said to have performed in the temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described. The temple was erected on Mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was therefore enlarged by building high walls, from the valley below, and filling up the space within. One of these walls was six hundred feet in height. The ascent to the temple was by high flights of steps. The entrance to the temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. But there was one gate of peculiar magnificence. This was called the beautiful gate, Ac 3:2. It was on the east side, and was made of Corinthian brass, one of the most precious metals in ancient times. See the Introduction to 1 Corinthians, 1. This gate was fifty cubits, or seventy-five feet in height. The whole temple, with all its courts, was surrounded by a wall about twenty-five feet in height. This was built on the wall raised from the base to the top of the mountain; so that from the top of it to the bottom, in a perpendicular descent, was in some places not far from six hundred feet. This was particularly the case on the south-east corner; and it was here, probably, that Satan wished our Saviour to cast himself down. See Barnes "Mt 4:6". On the inside of this wall, between the gates, were piazzas, or covered porches. On the eastern, northern, and western sides there were two rows of these porches; on the south, three. These porches were covered walks, about twenty feet in width, paved with marble of different colours, with a flat roof of costly cedar, which was supported by pillars of solid marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomon's porch, Joh 10:23; Ac 3:11. It stood over the vast terrace or wall which Solomon had raised from the valley beneath, and which was the only thing of his work that remained in the sacred temple. When a person entered any of the gates into this space within the wall, he saw the temple rising before him with great magnificence. But the space was not clear all the way up to it. Going forward, he came to another wall, inclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second wall was called the court of the Gentiles. It was so called because Gentiles might come into it, but they could proceed no farther. On the second wall, and on the gates, were inscriptions in Hebrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding farther on pain of death: This court was not of equal dimensions all the way round the temple. On the east, north, and west, it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles might come. Here was the place where much secular business was transacted. This was the place occupied by the buyers, and sellers, and the money-changers, and which Jesus purified by casting them out. The inclosure within the second wall was nearly twice as long from east to west as from north to south. This inclosure was also divided. The eastern part of it was called the court of the women; so called because women might advance thus far, but no farther. This court was square. It was entered by three gates: one on the north, one on the east directly opposite to the beautiful gate, and one on the south. In passing from the court of the Gentiles to that of the women, it was necessary to ascend about nine feet by steps. This court of the women was inclosed with a double wall, with a space between the walls about fifteen feet in width, paved with marble. The inner of these two walls was much higher than the one outside. The court of the women was paved with marble. In the corners of that court were different structures for the various uses of the temple. It was in this court that the Jews commonly worshipped. Here, probably, Peter and John, with others, went up to pray, Ac 3:1. Here, too, the Pharisee and publican prayed: the Pharisee near the gate that led forward to the temple, the publican standing far off on the other side or the court, Lu 18:9-14. Paul also was seized here, and charged with defiling the temple, by bringing the Gentiles into that holy place, Ac 21:26-30. A high wall on the west side of the court of the women divided it from the court of the Israelites; so called because all the males of the Jews might advance there. To this court there was an ascent of fifteen steps. These steps were in the form of a half circle. The great gate to which these steps led was called the gate Nicanor. Besides this, there were three gates on each side, leading from the court of the women to the court of the Israelites. Within the court of the Israelites was the court of the priests, separated by a wall about a foot and a half in height. Within that court was the altar of burnt offering, and the laver standing in front of it. Here the priests performed the daily service of the temple. In this place, also, were accommodations for the priests, when not engaged in conducting the service of the temple; and for the Levites, who conducted the music of the sanctuary. The following is a view of the temple and its courts, as here described: The temple, properly so called, stood within the court. It surpassed in splendour all the other buildings of the holy city; perhaps in magnificence unequalled in the world. It fronted the east, looking down through the gates Nicanor and the beautiful gate, and onward to the Mount of Olives. From the Mount of Olives on the east there was a beautiful and commanding view of the whole sacred edifice. It was there that our Saviour sat, when the disciples directed his attention to the goodly stones with which the temple was built, Mr 13:1. The entrance into the temple itself was from the court of the priests, by an ascent of twelve steps. The porch in front of the temple was a hundred and fifty feet high, and as many broad. The open space in this porch, through which the temple was entered, was one hundred and fifteen feet high, and thirty-seven broad, without doors of any sort. The appearance of this, built as it was with white marble, and decorated with plates of silver, from the Mount of Olives was exceedingly dazzling and splendid. Josephus says, that in the rising of the sun it reflected so strong and dazzling an effulgence, that the eye of the spectator was obliged to turn away. To strangers at a distance it appeared like a mountain covered with snow; for where it was not decorated with plates of silver, it was extremely white and glistening. The temple itself was divided into two parts: the first, called the sanctuary or holy place, was sixty feet in length, sixty feet in height, and thirty feet in width. In this was the golden candlestick, the table of shew-bread, and the a]tar of incense. The holy of holies, or the most holy place, was thirty feet each way. In the first temple, this contained the ark of the covenant, the tables of the law, and over the ark was the mercy-seat and the cherubim. Into this place no person entered but the high priest, and he but once in the year. These two apartments were separated only by a vail, very costly and curiously wrought. It was this rail which was rent from the top to the bottom when the Saviour died, Mt 27:51. Around the walls of the temple, properly so called, was a structure three stories high, containing chambers for the use of the officers of the temple. The temple was wholly rased to the ground by the Romans under Titus and Vespasian, and was wholly destroyed, according to the predictions of the Saviour. See Barnes "Mt 24:2". The site of it was made like a ploughed field. Julian the apostate attempted to rebuild it, but the workmen, according to his own historian, Ammianus Marcellinus, were prevented by balls of fire breaking out from the ground. See Warburton's Divine Legation of Moses. Its site is now occupied by the mosque of Omar, one of the most splendid specimens of Saracenic architecture in the World. And cast out them that bought and sold in the temple. The place where this was done was not the temple itself, but the outer court, or the court of the Gentiles. This was esteemed the least sacred part of the temple; and the Jews, it seems, did not consider it profanation to appropriate this to any business in any way connected with the temple service. The things which they bought and sold were, at first, those pertaining to the sacrifices. It is not improbable, however, that the traffic afterwards extended to all kinds of merchandise. It gave rise to much confusion, noise, contention, and fraud, and was exceedingly improper in the temple of the Lord. The tables of the money changers. Judea was subject to the Romans. The money hi current use was Roman coin. Yet the Jewish law required that every man should pay a tribute to the service of the sanctuary of half a shekel, Ex 30:11-16. This was a Jewish coin; and it was required o herald in that coin. It became therefore a matter of convenience to have a place where the Roman coin might be exchanged for the Jewish half-shekel. This was the professed business of these men. Of course they would demand a small sum for the exchange; and among so many thousands as came up to the great feasts, it would be a very profitable employment, and one easily giving rise to much fraud and oppression. The seats of them that sold doves. Doves were required to be offered in sacrifice, Le 14:22; Lu 2:24. Yet it was difficult to bring them from the distant parts of Judea. It was found much easier to purchase them in Jerusalem. Hence it became a business to keep them to sell to those who were required to offer them. Mark adds, Mr 11:16 that he would not suffer that any man should carry any vessel through the temple. That is, probably, any of the vessels or implements connected with the traffic in oil, incense, wine, etc., that were kept for sale in the temple. {b} "Jesus went" Mr 11:11; Lu 19:45; Joh 2:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 13 Verse 13. And said--It is written, etc. This is written in Is 56:7. The first part of this verse only is quoted from Isaiah. The rest, "but ye have made it a den of thieves," was added by Jesus, denoting their abuse of the temple. Thieves and robbers live in dens and caves. Judea was then much infested with them. In their dens, thieves devise and practise iniquity. These buyers and sellers imitated them. They made the temple a place of gain; they cheated and defrauded; they took advantage of the poor, and by their being under a necessity of purchasing these articles for sacrifice, they robbed them, by selling what they had at an enormous price. The following reasons may be given why this company of buyers and sellers obeyed Christ: (1.) They were overawed by his authority; and struck with the consciousness that he had a right to command. (2.) Their own consciences reproved them; they knew they were guilty, and dared make no resistance. (3.) The people generally were then on the side of Jesus, believing him to be the Messiah. (4.) It had always been the belief of the Jews that a prophet had a right to change, regulate, and order the various affairs relating to external worship, They supposed Jesus to be such, and they dared not resist him. Mark and Luke add, that in consequence of this, the scribes and chief priests attempted to put him to death, Mr 11:18,10 Lu 19:47,48. This they did from envy, Mt 27:18. He drew off the people from them, and they envied and hated him. They were restrained then for fear of the people; and this was the reason why they plotted secretly to put him to death, and why they afterwards so gladly heard the proposals of the traitor, Mt 26:14,15. {c} "is written" Is 56:7 {d} "den of thieves" Je 7:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 14 Verse 14. No Barnes text on this verse. {e} "and he healed them" Isa 35:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 15 Verses 15,16. When the Chief Priests. The chief men of the nation were envious of his popularity. They could not prevent it; but being determined to find fault, they took occasion to do so from the shouts of the children. Men often are offended that children have anything to do with religion, and deem it very improper that they should rejoice that the Saviour has come. Our Lord Jesus viewed this subject differently. He saw that it was proper that they should rejoice. They are interested in the concerns of religion; and then, before evil principles get fast hold of their minds, is a proper time to love and obey him. He confounded them by appealing to a text of their own Scriptures. This text is found in Ps 8:2. This quotation is not made directly from the Hebrew, but from the Greek translation. This, however, should create no difficulty. The point of the quotation was to prove that children might offer praise to God. This is expressed in both the Hebrew and the Greek. {f} "Hosanna" Mt 21:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 16 Verse 16. No Barnes text on this verse. See Barnes on "Mt 21:15" {g} "Out of the" Ps 8:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 17 Verse 17. Bethany. See Barnes "Mt 21:1". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 19 Verse 19. And when he saw a fig tree in the way, etc. This tree was standing in the public road. It was therefore common property, and any one might lawfully use its fruit. Mark says, Mr 11:13, "Seeing a fig tree afar off having leaves, he came," etc. That is, not far off from the road; but seeing it at a considerable distance, having leaves appearing healthy and luxuriant, they presumed that there would be fruit on it. Mark says, (Mr 11:13,) "He came, if haply he might find anything thereon." That is, judging from the appearance of the tree, it was probable that there would be fruit on it. We are not to suppose that our Lord was ignorant of the true condition of the tree, but he acted according to the appearance of things; being a man as well as Divine, he acted of course as men do act in such circumstances. And found nothing thereon, but leaves only. Mark Mr 11:13 gives as a reason for this, that "the time of figs was not yet." That is, the time of gathering the figs was not yet, or had not passed. It was a time when figs were ripe, or fit to eat, or he would not have gone to it, expecting to find them. But the time of gathering them had not passed, and it was to be presumed that they were still on the tree. This took place on the week of the passover, or in the beginning of April. Figs in Palestine are commonly ripe at the passover. The summer in Palestine begins in March, and it is no uncommon thing that figs should be eatable in April. It is said that they sometimes produce fruit the year round. Mr 11:12,13 says that this took place on the morning of the day on which he purified the temple. Matthew would lead us to suppose that it was on the day following. Matthew records briefly what Mark records more fully. Matthew states the fact that the fig-tree was barren and withered away, without regarding minutely the order, or the circumstances in which the event took place. There is no contradiction. For Matthew does not affirm that this took place on the morning after the temple was cleansed, though he places it in that order. Nor does he say that a day did not elapse after the fig-tree was cursed before the disciples discovered that it was withered; though he does not affirm that it was so. Such circumstantial variations, where there is no positive contradiction, go greatly to confirm the truth of a narrative. They show that the writers were honest men, and did not conspire to deceive the world. And said unto it, Let no fruit grow on thee, etc. Mark calls this "cursing" the tree, Mr 11:21. The word curse does not imply here anger, or disappointment, or malice. It means only devoting to this destruction, or this withering away. All the curse that was pronounced, was in the words that no fruit should grow on it. The Jews used the word curse, not as always implying wrath, and anger, but to devote to death, or to any kind of destruction, Heb 6:8. It has been commonly thought that he did this to denote the sudden withering away, or destruction of the Jewish people. They, like the fig-tree, promised fair, That was full of leaves, and they full of professions. Yet both were equally barren. And as that was destroyed, so were they soon to be. It is certain that this would be a good illustration of the destruction of the Jewish people; but there is not the least evidence that our Saviour intended it as such; and without such evidence, we have no right to say that that was its meaning. And presently the fig tree withered away. That is, before another day. See Mark. It is probable that they were passing directly onward, and did not stop then to consider it. Matthew does not affirm that it withered away in their presence, and Mark affirms that they made the discovery on the morning after it was "cursed." {h} "when he saw" Mr 11:13 {1} "saw a fig tree", or "One fig tree" {i} "withered away" Jude 1:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 20 Verse 20. And when the disciples saw it. That is, on the morning following that on which it was cursed, Mr 11:20. They marvelled, saying, etc. Peter said this, Mr 11:21. Matthew means only to say that this was said to him; Mark tells us which one of them said it. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 21 Verse 21. Jesus answered and said, etc. Jesus took occasion from this to establish their faith in God, Mr 11:22. He told them that any difficulty could be removed by faith. To remove a mountain, denotes the power of overcoming any difficulty. The phrase was so used by the Jews. There is no doubt that this was literally true, that if they had the faith of miracles, they could remove the mountain before them the mount of Olives--for this was as easy for God to do by them as to heal the sick, or raise the dead. But he rather referred, probably, to the difficulties and trials which they would be called to endure in preaching the gospel. {k} "If ye have faith" Mt 17:20; Lu 17:6; Jas 1:6 {l} "???" Mt 8:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 22 Verse 22. And all things, etc. He adds an encouragement for them to pray, assuring them that they should have all things which they asked. This promise was evidently a special one, given to them in regard to working miracles. To them it was true. But it is manifest that we have no right to apply this promise to ourselves. It was designed specially for the apostles; nor have we a right to turn it from its original meaning. {m} "in prayer" Mt 7:7; Mr 11:24; Jas 5:16; 1 Jo 3:22; 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 23 Verses 23-27. See also Mr 11:27-33; Lu 20:1-8. Verse 23. When he was come into the temple. That is, probably, into the inner court; the court of the Israelites. They took this opportunity when he was not surrounded by the multitude. By what authority, etc. There was a show of propriety in this question. He was making great changes in the affairs of the temple, and they claimed the right to know why this was done, contrary to their permission. He was not a priest; he had no civil or ecclesiastical authority as a Jew. It was sufficient authority indeed, that he came as a prophet, and worked miracles. But they professed not to be satisfied with that. These things. The things which he had just done, in overturning the seats of those that were engaged in traffic, Mt 21:12. {n} "And when" Mr 11:27; Lu 20:1 {o} "By what" Ex 2:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 24 Verses 24,25. And Jesus answered etc. Jesus was under no obligation to give them an answer. They well knew by what authority he did this. He had not concealed his power in working miracles, and had not kept back the knowledge that he was the Messiah. He therefore referred them to a similar case--that of John the Baptist He knew the estimation in which John was held by the people. He took the wise in their own craftiness. Whatever answer they gave, he knew they would convict themselves. And so they saw, when they looked at the question. They reasoned correctly. If they said, From heaven, he would directly ask why they did not believe him. They professed to hear all the prophets. If they said. Of men, their reputation was gone, for all the people believed that John was a prophet. The baptism of John. For an account of this, see Matthew chapter 3. The word baptism here probably includes all his work. This was his principal employment; and hence he was called the Baptist, or the Baptizer. But our Saviour's question refers to his whole ministry.-- "The ministry of John, his baptism, preaching, prophecies--was it from God, or not?" If it was, then the inference was clear that Jesus was the Messiah; and then they might easily know by what authority he did those things. From heaven. By Divine authority, or by the command of God. Of men. By human authority. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 25 Verse 25. No Barnes text on this verse. See Barnes on "Mt 21:24" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 26 Verse 26. We fear the people. They feared that the people would stone them, (Luke.) Such an unpopular sentiment as to profess that all that John did was imposture, would have probably ended in tumult, perhaps in their death. {p} "for all held John" Mt 14:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 27 Verse 27. We cannot tell. This was a direct falsehood. They could have told; and it should have been, we will not tell. There was no reason but that why they did not tell. The reason probably why they would not acknowledge that John was a prophet was that, if they did, they saw he could easily show them by what authority he did those things; i.e., as Messiah. John predicted him, pointed him out, baptized him, came as his forerunner, to fulfil the prophecies. If they acknowledged one, they must the other. In this way our Saviour was about to lead these crafty men to answer their own question, to their own confusion, about his authority. They saw this; and having given them a sufficient answer, there was no need of stating anything further. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 28 Verses 28-32. But what think ye? A way of speaking designed to direct them particularly to what he was saying, that they might be self-convicted. Two sons. By those two sons our Lord intends to represent the conduct of the Jews, and that of the Publicans and sinners. In my vineyard. See Barnes "Mt 21:33". To work in the vineyard here represents the work which God requires man to do. I will not. This had been the language of the Publicans and wicked men. They refused at first, and did not profess to be willing to go. Repented. Changed his mind. Afterwards, at the preaching of John and Christ, the publicans--the wicked--repented, and obeyed. The second--said, I go, sir: and went not. This represented the conduct of the Scribes and Pharisees--professing to obey God; observing the external rites of religion; but opposed really to the kingdom of God, and about to put his Son to death. Whether of them twain, etc. Which of the two. They say unto him, The first. This answer was correct. But it is strange that they did not perceive that it condemned themselves. Go into the kingdom of God. Become Christians, or more readily follow the Saviour. See Barnes "Mt 3:2". Before you. Rather than you. They are more likely to do it than you. You are self-righteous, self-willed, and obstinate. Many of them had believed, but you have not. John came unto you in the way of righteousness. That is, in the right way, or teaching the way to be righteous; to wit, by repentance. Publicans and harlots heard him, and became righteous, but they did not. They saw it, but, as in a thousand other cases, it did not produce the proper effect on them, and they would not repent. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 29 Verse 29. No Barnes text on this verse. See Barnes on "Mt 21:28" {r} "but afterward" 2 Ch 33:12,13; 1 Co 6:11; Eph 2:1-13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 30 Verse 30. No Barnes text on this verse. See Barnes on "Mt 21:28" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 31 Verse 31. No Barnes text on this verse. See Barnes on "Mt 21:28" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 32 Verse 32. No Barnes text on this verse. See Barnes on "Mt 21:28" {s} "Publicans" Lu 3:12 {t} "harlots" Lu 7:37 {u} "repented not" Re 2:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 33 Verses 33-46. The parable of the vineyard. This is also recorded in Mr 12:1-12; Lu 20:9-19. Verse 33. Hear another parable. See Barnes "Mt 13:3". A certain householder. See Barnes "Mt 20:1". Planted a vineyard. A place for the cultivation of grapes. It is often used to represent the church of God, as a place cultivated and valuable. Judea was favourable to vines, and the figure is frequently used, therefore, in the sacred writers. See Mt 20:1. It is used here to represent the Jewish people; the people chosen of the Lord, cultivated with care, and signally favoured; or perhaps more definitely, the city of Jerusalem. Hedged it round about. This means, he inclosed it, either with a fence of wood or stone, or more probably with thorns, thick set and growing--a common way of inclosing fields in Judea, as it is in England. And digged a winepress in it. Mark says, "digged a place for the wine-vat." This should have been so rendered in Matthew. The original word does not mean the press in which the grapes were trodden, but the vat, or large cistern into which the wine ran. This was commonly made by digging into the side of a hill. The wine-press was made of two receptacles. The upper one, in Persia at present, is about eight feet square, and four feet high. In this the grapes are thrown, and trodden by men, and the juice runs into the large receptacle, or cistern below. See Barnes "Is 63:2,3". And built a tower. See also Isa 5:2. In eastern countries at present these towers are often eighty feet high, and thirty feet square. They were for the keepers who defended the vineyard from thieves and animals, especially foxes. So 1:6; 2:16. And let it out, etc. This was not an uncommon thing. Vineyards were often planted to be let out for profit. Into a far country. This means, in the original, only that he departed from them. It does not mean that he went out of the land. Luke adds, "for a long time." That is, as appears, till the time of the fruit; perhaps for a year. This vineyard denotes doubtless the Jewish people, or Jerusalem. But these circumstances are not to be particularly explained. They serve to keep up the story. They denote in general that God had taken proper care of his vineyard, i.e. his people; but beyond that we cannot affirm that these circumstances, of building the tower, etc., mean any particular thing, for he has not told us that they do. And where he has not explained them, we have no right to attempt it. {v} "planted" Ps 80:8-16; So 8:11,12; Is 5:1-7; Jer 2:21; Mr 12:1 Lu 20:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 34 Verse 34. And when the time of the fruit drew near, etc. The time of gathering the fruit. The vineyard was let out, probably for a part of the fruit, and the owner sent to receive the part that was his. Sent his servants. These doubtless represent the prophets sent to the Jewish people. {w} "servants" 2 Ki 17:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 35 Verse 35. And beat one. The word here translated beat, properly means to flay, or to take off the skin. Hence to beat, or to whip, so that the skin in many places is taken off. And killed another. Isaiah is said to have been put to death by sawing him asunder. See Lu 13:34; Heb 11:37; 1 Sa 22:18; 1 Ki 19:10. And stoned another. This was, among the Jews, a common way of punishment, De 13:10; 17:7; Jos 7:26. Especially was this the case in times of popular tumult, and of sudden indignation among the people, Ac 7:58; 14:19; Joh 8:59; 10:31. This does not imply of necessity that those who were stoned died, but they might be only severely wounded. Mark says, "At him they cast stones, and wounded him in the head, and sent him away," etc. There is a little variation in the circumstances, as mentioned by Matthew, and by Mark and Luke; but the substance is the same. Mark and Luke are more particular, and state the order in which the servants were sent one after another. They all denote the dealing of the people of Israel towards the prophets. All these things had been done to them. See Heb 11:37; Jer 44:4,5,6; 2 Ch 36:16; Ne 9:26; 2 Ch 24:20,21. {x} "And the husbandman" 2 Ch 36:16; Ne 9:26; Jer 25:3-7; Mt 5:12 Mt 23:34-37; Ac 7:52; 1 Th 2:15; Heb 11:36,37 Re 6:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 37 Verse 37. Last of all, etc. Mark adds, that this was an only son, greatly beloved. This beautifully and most tenderly exhibits the love of God, in sending his only Son, Jesus Christ, into the world to die for men. Long had he sent the prophets, and they had been persecuted and slain. There was no use in sending any more prophets to the people. They had done all they could do. God had one only-begotten and well-beloved Son, whom he might send into the world, and whom the world ought to reverence, even as they should the Father, Joh 5:23. To reverence, denotes honour, esteem, deference--that feeling which we have in the presence of one greatly our superior;--to give such a person, in our feelings and by our deportment, the honour which is due to his rank and character. God is often represented in the Bible as giving his Son, his only-begotten and well-beloved Son, for a lost world, Joh 3:16,17; 1 Jo 4:9,14; Ro 8:3,32; Ga 4:4. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 38 Verse 38. But when the husbandmen, etc. They determined to kill him; and as he was the only son, they supposed they could easily seize on the property. It was rented to them, was in their possession, and they resolved to keep it. This circumstance has probably no reference to any particular conduct of the Jews, but is thrown in to keep up the story, and fill up the narrative. An heir is one who succeeds to an estate, commonly a son; an inheritance is what an heir receives. {y} "heir" Heb 1:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 39 Verse 39. And they caught him, etc. This refers to the conduct of the Jews in putting the Saviour to death. So they understood it, Mt 21:45. The Jews put him to death, after they had persecuted and slain the prophets. This was done by giving him into the hands of the Romans, and seeking his crucifixion, Mt 27:20-25; Ac 2:23; Ac 7:51,52. And cast him out of the vineyard. The vineyard in this parable may represent Jerusalem. Jesus was crucified out of Jerusalem, on Mount Calvary, Lu 23:33. {z} "caught him" Ac 2:23; 4:25-27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 40 Verse 40. When the lord therefore, etc. Jesus then asked them a question about the proper way of dealing with those men. The design of asking them this question was that they might condemn themselves, and admit the justice of the punishment that was soon coming upon them. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 41 Verse 41. They say, etc. They answered according as they knew men would, act and would act justly in doing it. He would take away their privileges, and confer them on others. This was the answer which Jesus wished. It was so clear, that they could not answer otherwise. He wished to show them the justice of taking away their national privileges, and punishing them in the destruction of their city and nation. Had he stated this at first, they would not have heard him. He, however, by a parable led them along to state themselves the very truth which he wished to communicate, and they had then nothing to answer, they did not, however, yet see the bearing of what they had admitted. {a} "destroy" Ps 2:4,5,9; Zec 12:2 {b} "other husbandmen" Lu 21:24; Ro 9:26; 11:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 42 Verses 42,43. Jesus saith, etc. Jesus, having led them to admit the justice of the great principle on which God was about to act towards them, proceeds to apply it by a text of Scripture, declaring that this very thing which they admitted in the case of the husbandmen, had been predicted respecting themselves. This passage is found in Ps 118:22,23. It was first applicable to David; but no less to Jesus. The stone. The figure is taken from building a house. The principal stone for size and beauty is that commonly laid as the corner stone. Which the builders rejected. On account of its want of beauty, or size, it was laid aside, or deemed unfit to be a corner-stone. This represents the Lord Jesus, proposed to the Jews as the foundation, or corner-stone on which to build the church: rejected by them--the builders --on account of his want of comeliness or beauty; i.e., of what they esteemed to be comely or desirable, Isa 53:2,3. The same is become, etc. Though rejected by them, yet God chose him, and made him the foundation of the church. Christ is often compared to a stone, a corner-stone, a tried, i.e. a sure, firm foundation--all in allusion to the custom of building, Ac 4:11; Ro 9:33; Eph 2:20; 1 Pe 2:7. Lord's doing. The appointment of Jesus of Nazareth to be the foundation of the church, is by miracle and prophecy proved to be the work of God. Marvellous in our eyes. Wonderful in the sight of his people. An object of gratitude and admiration. That he should Select his only Son; that he should stoop so low, be despised, rejected, and put to death; that God should raise him up, and build a church on this foundation, embracing the Gentile as well as the Jew, and spreading through all the world, is a subject of wonder and praise to all the redeemed. {c} "stone" Ps 118:22; Is 28:16; 1 Pe 2:6,7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 43 Verse 43. The kingdom of God, etc. Jesus applies the parable to them--the Jews. They had been the children of the kingdom, or under the reign of God; having his law, and acknowledging him as King. They had been his chosen and peculiar people. But he says that now this privilege should be taken away, and they cease to be the peculiar people of God; and the blessing should be given to a nation who would bring forth the fruits thereof, or be righteous; that is, to the Gentiles, Ac 28:28. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 44 Verse 44. Whosoever shall fall, etc. There is an allusion here, doubtless, to Isa 8:14,15. Having made an allusion to himself as a Stone, or a Rock, Mt 21:42, he proceeds to state the consequences of coming in contact with it. He that falls upon it, shall be broken; he that runs against it--a corner-stone, standing out from the other parts of the foundation--shall be injured, or broken in his limbs or body. He that is offended with my being the foundation, or that opposes me, shall, by the act, injure himself; make himself miserable by so doing, even were there nothing farther, But there is something farther. On whomsoever it shall fall, it will grind him to powder. That is, in the original, will reduce him to dust, so that it may be scattered by the winds. There is an allusion here, doubtless, to the custom of stoning as a punishment among the Jews. A scaffold was erected, twice the height of the man to be stoned. Standing on its edge, he was violently struck off by one of the witnesses; if he died by the blow and the fall, nothing farther was done; if not, a heavy stone was thrown down on him, which at once killed him. So the Saviour speaks of the falling of the stone on his enemies. They who oppose him, reject him, and continue impenitent, shall be crushed by him in the day of judgment, and perish for ever. {g} "it will grind" Heb 2:2,3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 45 Verse 45. They at last perceived that he spoke of them, and would have gratified their malice at once, but they feared the people. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 46 Verse 46. No Barnes text on this verse. {k} "took him for a prophet" Lu 7:16; Joh 7:40 REMARKS ON MATTHEW CHAPTER 21 (1.) Jesus is omniscient, and sees and knows all things, ver. 2. (2.) It is our duty to obey the Lord Jesus, and to do it at once, ver. 3. When he commands, there should be no delay, What he orders is right; and we should not hesitate or deliberate about it. (3.) Especially is this the case where he is to be honoured, as he was on this occasion, vets. 7, 8. If it was for our interest or honour only that we obeyed him, it would be of less consequence. But our obedience will honour him; and we should seek that honour by any sacrifice or self-denial. (4.) We should be willing to give up our property to honour the Lord Jesus, yet. 3. lie has a right to it. If given to spread the gospel, it goes as this did,.to increase "the triumphs of our King." We should be willing to give our wealth, that he might "gird on his sword," and "ride prosperously among the heathen." ]{very one saved among the heathen, by sending the gospel to them, will be for the honour of Jesus. They will go to swell his train, when he shall enter triumphantly into his kingdom at the day of judgment (5.) It is our duty to honour him, vers. 7--9. He is King of Zion He is Lord of all. tie reigns, and shall always reign. \- "Sinners! whose love can ne'er forget.' The wormwood and the gall, Go spread your trophies at his feet, And crown him Lord of all. "Ye chosen seed of Israel's race, Ye ransomed from the fall. Hail him who saves you by his grace. And crown him Lord of all. "Let every kindred, every tribe, On this terrestrial ball, To him all majesty ascribe, And crown himsLord of all." \- (6.) Children should also honour him, and shout hosanna to him, ver. 15. The chief priests and scribes, in the time of our Saviour, were displeased that they did it; and many of the great, and many formal profeasts since, have been displeased that children should __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 1 MATTHEW CHAPTER 22 Verse 1. Spake--by parables. See Barnes "Mt 13:3". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 2 Verse 2. The kingdom of heaven. See Barnes "Mt 3:2". The phrase here means, "God deals with man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did," etc. This parable refers undoubtedly to the rejection ofthe Jews, and to the calling of the Gentiles. The gospel, with all its privileges, was offered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles, and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative, which cannot be particularly explained. A marriage for his son. Rather, a marriage feast, or a feast on the occasion of the marriage of his son. The king here doubtless represents God, providing for the salvation of the world. {i} "The kingdom" Lu 14:16 {k} "a marriage" Re 19:7,9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 3 Verse 3. And sent forth his servants. These represent the messengers that God has sent to invite men to his kingdom. To call them that were bidden. That is, to give notice to those who had before been invited, that the feast was ready. It appears that there were two invitations, one considerably previous to the time, that they might have opportunity to prepare for it, and the other to give notice of the precise time when they were expected. The wedding. The marriage feast. The same word in the original as in Mt 22:2. They would not come. They might have come if they chose, but they would not. So all the difficulty that sinners ever labour under, in regard to salvation, is in the will. It is a fixed determination not to come and be saved. {l} "And sent forth his servants" Ps 68:11; Jer 25:4; 35:15; Re 22:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 4 Verse 4. Other servants. Who might press it on their attention. So God repeats his message to sinners, when they reject it. My dinner. This word literally denotes the meal taken about noon. It is also taken for a meal in general. As marriages were, among eastern nations, in the evening, it refers here to a meal taken at that time. Fatlings. This word does not refer to any particular species of animals. It denotes any fat animals. As oxen are also mentioned, however, it refers here probably to lambs, or calves, 2 Sa 6:13; 1 Ch 15:26. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 5 Verse 5. But they made light of it. Treated it with contempt, as a thing of no consequence: an exact representation of the conduct of sinners in regard to the gospel. One to his farm, etc. So men are engaged so much in their worldly employment, that they pretend they have no time to attend to religion. The world is, in their view, of more value than God. Merchandise. Traffic; trading. {m} "light" Ps 106:24,25; Pr 1:24,25; Ac 24:25; Ro 2:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 6 Verse 6. And the remnant, etc. That is, a part made light of it, and treated it with silent contempt, and coolly went about their business. The others were not satisfied with that, but showed positive malignity. Some sinners seem to be well satisfied by merely neglecting religion; while others proceed against it with open violence and bitter malice. Entreated them spitefully. Used harsh and opprobrious words, reviled and abused them. This was done because they hated and despised the king. So sinners often abuse and calumniate ministers of religion because they hate God, and can in no way else show it so well. {n} "entreated them" 1 Th 2:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 7 Verse 7. But when the king heard, etc. This doubtless refers to the Jews, and to Jerusalem. They were murderers, having slain the prophets; and God was about to send forth the armies of the Romans under his providential direction, and to burn up their city. See Barnes "Mt 24:1" and following. Wroth. Angry; displeased. {o} "destroyed those murderers" Da 9:26; Lu 19:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 8 Verse 8. No Barnes text on this verse. {p} "were not worthy" Mt 10:11,13; Ac 13:46; Re 3:4; 22:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 9 Verse 9. The highways. Literally, the exit or going out of the paths or roads. It means the square, or principal street, into which a number of smaller streets enter; a place, therefore, of confluence, where many persons would be seen, and persons of all descriptions. By this is represented the offering of the gospel to the Gentiles. They were commonly regarded among the Jews as living in highways and hedges--cast out, poor, and despised. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 10 Verse 10. Bad and good. All descriptions of people. None are good by nature; if they were, they would not need the gospel. But some are worse than others; and they have special need of it. None can be saved without it. {q} "together all" Mt 13:47 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 11 Verse 11. A man which had not on a wedding garment. Anciently, kings and princes were accustomed to make presents of changes of raiment to their friends and favourites, to refuse to receive which was an expression of highest contempt, Ge 14:22; 2 Ki 10:22; Es 6:8; 8:16. It was, of course, expected that such garments would be worn when they came into the presence of the benefactor. The garments worn on festival occasions were chiefly long white robes; and it was the custom of the person who made the feast to prepare such robes to be worn by the guests. This renders the conduct of this man more inexcusable. He came in his common ordinary dress, as he was taken from the highway; and though he had not a garment of his own suitable for the occasion, yet one had been provided for him, if he had applied for it. His not doing it was expressive of the highest disrespect for the king. This beautifully represents the conduct of the hypocrite in the church. A garment of salvation might be his, wrought by the hands of the Saviour, and dyed in his blood. But the hypocrite chooses the filthy rags of his own righteousness, and thus offers the highest contempt for that provided in the gospel. He is to blame, not for being invited; not for coming, if he would come--for he is freely invited; but for offering the highest contempt to the King of Zion, in presenting himself with all his filth and rags, and in refusing to be saved in the way provided in the gospel. {r} "to see" Zep 1:12 {s} "wedding garment" Ps 45:14; Isa 61:10; 2 Co 5:3; Eph 4:24; Re 16:15 Re 19:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 12 Verse 12. Friend. Rather, companion. The word does not imply friendship. He was speechless. He had no excuse. So it will be with all hypocrites. {t} "was speechless" Jer 2:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 13 Verse 13. Cast him into outer darkness. See Barnes "Mt 8:12". This, without doubt, refers to the future punishment of the hypocrite, Mt 23:23-33; 24:51. {u} "him away" Is 52:1; Re 21:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 14 Verse 14. Many are called, but few are chosen. Our Saviour often uses this expression. It was probably proverbial. The Jews had been called, but few of them had been chosen to life. The great mass of the nation were wicked; and showed by their lives that they were not chosen to salvation. The Gentiles also were invited to be saved, Isa 45:22. Nation after nation has been called; but few, few have yet showed that they were real Christians, the elect of God. It is also true, that many who are in the church may prove to be without the wedding garment, and show at last that they were not the chosen of God. This remark in the 14th verse is the in reference from the whole parable, and not of the part about the man without the wedding garment. It does not mean, therefore, that the great mass in the church are simply called and not chosen, or are hypocrites; but the great mass in the human family, in the time of Christ, who had been called, had rejected the mercy of God. {w} "Many are called" Mt 7:14; 20:16; Lu 13:23,24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 15 Verses 15-22. The Pharisees and Herodians endeavour to entangle Jesus; This narrative is also found in Mr 12:13-17; Lu 20:20-26. Verse 15. Then went the Pharisees. See Barnes "Mt 3:7". How they might entangle him. To entangle means to ensnare, as birds are taken by a net. This is done secretly, by leading them within the compass of the net, and then suddenly springing it over them. So to entangle is artfully to lay a plan for enticing, to beguile by proposing a question, and by leading, if possible, to am incautious answer. This was the kind proposed here to Jesus. In his talk. The word his is supplied here by the translators, perhaps improperly. It means in conversation, or by talking with him; not alluding to anything he had before said. {y} "Then went" Mr 12:13; Lu 20:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 16 Verse 16. The Herodians. It is not certainly known who these were, it is probable that they took their name from Herod the Great. Perhaps they were first a political party, and were then distinguished for holding some of his peculiar opinions. Dr. Prideaux thinks that those opinions referred to two things: the first respecting subjection to a foreign power. The law of Moses was, that a stranger should not be set over the Jews as a king, De 17:15. Herod, who had received the kingdom of Judea by appointment of the Romans, held that the law of Moses referred only to a voluntary choice of a king, and did not refer to a necessary submission, where they had been overpowered by force. They supposed, therefore, that it was lawful in such cases to pay tribute to a foreign prince. This opinion was, however, extensively unpopular among the Jews; and particularly the Pharisees, who looked upon it as a violation of their law, and all the acts growing out of it as oppressive. Hence the difficulty of the question proposed by them. Whatever way he decided, they supposed he would be involved in difficulty. If he should say it was not lawful, the Herodians were ready to accuse him as being an enemy of Caesar; if he said it was lawful, the Pharisees were ready to accuse him to the people of holding an opinion extremely unpopular among them, and as being an enemy of their rights. The other opinion of Herod, which they seem to have followed, was, that when a people were subjugated by a foreign force, it was right to adopt the rites and customs of their religion. This was what was meant by the "leaven of Herod," Mr 8:15. The Herodians and Sadducees seem on most questions to have been united. Compare Mt 16:6; Mr 8:15. We know that thou art true. A hypocritical compliment, not believed by them, but artfully said, as compliments often are, to conceal their true design. Neither carest thou for any man. That is, thou art an independent teacher, delivering your sentiments without regard to the fear or favour of man. This was true, and probably they believed this. Whatever they might believe about him, they had no reason to doubt that he delivered his sentiments openly and freely. For thou regardest not the person of men. Thou art not partial. Thou wilt decide according to truth, and not from any bias towards either party. To regard the person, or to respect the person, is in the Bible uniformly used to denote partiality; or being influenced in a decision, not by truth, but by previous attachment to a person, or one of the parties--by friendship, or bias, or prejudice, Le 19:15; Jude 1:16; De 16:19; 2 Sa 14:14; Ac 10:34; Jas 2:1,3,9; 1 Pe 1:17. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 17 Verse 17. Is it lawful to give tribute unto Caesar? Tribute was the tax paid to the Roman government. Caesar. The Roman emperor. The name Caesar, after the time of Julius Caesar, became common to all the emperors, as Pharaoh was the common name of all the kings of Egypt. The Caesar that reigned at this time was Tiberius--a man distinguished for the grossest vices, and most disgusting and debasing sensuality. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 18 Verse 18. Jesus perceived their wickedness. This must have been done by his power of searching the heart, and proves that he was omniscient. No mere man has the power of discerning the motives of others. Tempt ye me. Try me, or endeavour to lead me into difficulty by an insidious question. Hypocrites. Dissemblers. Professing to be candid inquirers, when their only object is to lead into difficulty. See Barnes "Mt 6:2". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 19 Verse 19. The tribute money. The money in which the tribute was paid. This was a Roman coin. The tribute for the temple-service was paid in the Jewish shekel; that for the Roman government in foreign coin. Their having that coin about them, and using it, was proof that they themselves held it lawful to pay the tribute; and their pretensions, therefore, were mere hypocrisy. A penny. A Roman denarius, worth about 14 cents, [sevenpence halfpenny.] {1} "penny" or, "In value, sevenpence halfpenny __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 20 Verse 20. This image. The likeness of the reigning prince was probably struck on the coins, as it is now on [English and] Spanish coins. Superscription. The name and titles of the emperor. {2} "superscription", or "inscription" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 21 Verse 21. Render therefore unto Caesar, etc. Caesar's image and name on the coin proved that it was his. It was proper, therefore, to give it back to him when he called for it. But while this was done, he took occasion to charge them also to give to God what he claimed. This may mean either (1) the annual tribute due to the temple-service, implying that paying tribute to Caesar did not free them from the obligation to do that; or (2) that they should give their hearts, lives, property, and influence, all to God, as his due. {z} "Render" Mt 17:25,27; Ro 13:7 {a} "unto God" Mal 1:6-8; 3:8-10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 22 Verse 22. They marvelled. They had been foiled in their attempt. Though he had apparently decided in favour of the Herodians, yet his answer confounded both parties, and wholly prevented the use which they intended to make of it. It was so wise--it so clearly detected their wickedness, and foiled their aim--that they were confounded, and retired covered with shame. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 23 Verses 23-33. Conversation of Jesus with the Sadducees respecting the resurrection. See also Mr 12:18-27; Lu 20:27-38. Verse 23. The same day came to him the Sadducees. For an account of the Sadducees, See Barnes "Mt 3:7". No resurrection. The resurrection literally means the raising up the body to life after it is dead, Joh 11:24; 5:29; 1 Co 15:22. But the Sadducees not only denied this, but also a future state, and the separate existence of the soul after death, as well as the existence of angels and spirits, Ac 23:8. Both these doctrines have commonly stood or fallen together, and the answer of our Saviour respects both; though it more distinctly refers to the separate existence of the soul, and to a future state of rewards and punishments, than to the resurrection of the body. {b} "The same day" Mr 12:18; Lu 20:27 {c} "which say" Ac 23:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 24 Verse 24. Saying, Master, Moses said, etc. De 25:5,6. This law was given by Moses in order to keep the families and tribes of the Israelites distinct, and to perpetuate them. Raise up seed unto his brother. That is, the children shall be reckoned in the genealogy of the deceased brother; or, to all civil purposes, shall be considered as his. {d} "If a man die" De 25:5; Ru 1:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 25 Verses 25-28. There were with us seven brethren. It is probable that they stated a case as difficult as possible; and though no such case might have occurred, yet it was supposable, and in their view it presented a real difficulty. The difficulty arose from the fact that they supposed that substantially the same state of things takes place in the other world as here; that husbands and wives must be reunited; and they professed not to be able to see how one woman could be the wife of seven men. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 26 Verse 26. No Barnes text on this verse. See Barnes on "Mt 22:25" {1} "the seventh" or, "Seven" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 27 Verse 27. No Barnes text on this verse. See Barnes on "Mt 22:25" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 28 Verse 28. No Barnes text on this verse. See Barnes on "Mt 22:25" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 29 Verse 29. Ye do err, not knowing, etc. They had taken a wrong view of the doctrine of the resurrection. It was not taught that men would marry there. The Scriptures, here, mean the books of the Old Testament. By appealing to them, he showed that the doctrine of the future state was there, and that the Sadducees should have believed it as it was, and not have added the absurd doctrine to it that men must live there as they do here. The way in which the enemies of the truth attempt to make a doctrine of the Bible ridiculous is by adding to it, and then calling it absurd. He produced a passage from the books of Moses, Mt 22:32, because they had also appealed to his writings, Mt 22:24. Other places of the Old Testament asserted it more clearly, Da 12:2; Isa 26:19; but he wished to meet them on their own ground. None of those Scriptures asserted that men would live there as they do here, and therefore their reasoning was false. Nor the power of God. They probably denied, as many have done since, that God could gather the scattered dust of the dead, and remould it into a body. On this ground they affirmed that the doctrine could not be true--opposing reason to revelation, and supporting that Infinite Power could not reorganize body that it had at first organized, and raise a body for its own dust which it had at first raised from nothing. {e} "not knowing" Joh 20:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 30 Verse 30. Neither marry, etc. This was a full answer to the objections of the Sadducees. But are as the angels of God. That is, in the manner of their intercourse; in regard to marriage, and the mode of their existence, Luke adds, that they shall be "equal to the angels;" that is, they shall be elevated above the circumstances of mortality, and live in a manner, and in a kind of intercourse, equal to the angels. It does not imply that they shall be equal in intellect, but only in the circumstances of their existence, as that is distinguished from the way in which mortals live. He also adds, "Neither can they die any more: but are the children of God, being the children of the resurrection," Lu 20:36 or being accounted worthy to be raised up to life, and therefore sons of God raised up to him. {f} "angels of God" Mt 18:10; 1 Jo 3:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 31 Verses 31,32. As touching, etc. That is, in proof that the dead are raised. The passage which he quotes is recorded in Ex 3:6,15. This was at the burning bush, (Mark and Luke.) Abraham, Isaac, and Jacob had been long dead when Moses spoke this: Abraham 329 years, Isaac 224, and Jacob 198. Yet God spoke then as being still their God. They must, therefore, be still somewhere living; for God is not the God of the dead--i. e., it is absurd to say that God rules over those who are extinct or annihilated--but he is the God only of those who have an existence. Luke adds, "All live unto him." That is, all the righteous dead; all of whom he can be properly called their God, live unto his glory. This passage does not prove directly that the dead body would be raised, but only by consequence. It proves that Abraham, Isaac, and Jacob had an existence then, or that their souls were alive, This the Sadducees denied, Ac 23:8. And this was the main point in dispute. If this was admitted--if there was a state of rewards and punishments--then it would easily follow that the bodies of the dead would be raised. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 32 Verse 32. No Barnes text on this verse. See Barnes on "Mt 22:31" {g} "I am the God" Ex 3:6,15,16; Heb 11:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 33 Verse 33. No Barnes text on this verse. {h} "astonished at his doctrine" Mt 7:28; Mr 12:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 34 Verses 34-40. Jesus converses with a Pharisee respecting the law. See also Mr 12:28-34. Verse 34. The Pharisees--were gathered together. That is, either to rejoice that their great rivals, the Sadducees, had been so completely silenced, or to lay a new plan for ensnaring him, or perhaps both. They would rejoice that the Sadducees had been confounded, but they would not be the less desirous to involve Jesus in difficulty. They therefore endeavoured, probably, to find the most difficult question in dispute among themselves, and proposed it to him to perplex him. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 35 Verse 35. A Lawyer. This does not mean one that practised law, as among us; but one learned or skilled in the law of Moses. Mark calls him "one of the scribes." This means the same thing. The scribes were men of learning; particularly men skilled in the law of Moses. He had heard him reasoning with the Sadducees, and perceived that he answered them well; and he was thought to be better qualified to hold a debate with him, (Mark.) This man was probably of a candid turn of mind; perhaps willing to know the truth; and not entering very fully into their malicious intentions, but acting as their agent, Mr 12:34. Tempting him. Trying him. Proposing a question to test his knowledge of the law. {i} "one of them" Lu 10:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 36 Verse 36. Which is the great commandment? That is, the greatest commandment, or the one most important. The Jews are said to have divided the law into greater and smaller, commandments. Which was of the greatest importance they had not determined. Some held that it was the law respecting sacrifice; others, that respecting circumcision; others, that pertaining to washings and purifying, etc. The law. The word law has a great variety of significations; it means, commonly, in the Bible, as it does here, the law given by Moses, recorded in the first five books of the Bible. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 37 Verse 37. Jesus said unto him, etc. Mark says that he introduced this by referring to the doctrine of the unity of God--"Hear, O Israel; the Lord our God is one Lord"--taken from De 6:4. This was said, probably, because all true obedience depends on the correct knowledge of God. None can keep his commandments who are not acquainted with his nature, his perfections, and his right to command. Thou shalt love the Lord thy God, etc. The meaning of this is, thou shalt love him with all thy faculties or powers. Thou shalt love him supremely, more than all other beings and things, and with all the ardour possible. To love him with all the heart is to fix the affections supremely on him, more strongly than on anything else, and to be willing to give up all that we hold dear at his command. With all thy soul. Or, with all thy life. This means, to be willing to give up the life to him, and to devote it all to his service; to live to him, and to be willing to die at his command. With all thy mind. To submit the intellect to his will. To love his law and gospel more than we do the decisions of our own minds. To be willing to submit all our faculties to his teaching and guidance, and to devote to him all our intellectual attainments, and all the results of our intellectual efforts. With all thy strength, (Mark.) With all the faculties of soul and body. To labour and toil for his glory, and to make that the great object of all our efforts. {k} "Thou shalt" De 6:5; 10:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 38 Verse 38. This is the first and great commandment. This commandment is found in De 6:5. It is the first and greatest of all; first, not in order of time, but of importance; greatest in dignity, in excellence, in extent, and duration. It is the fountain of all others. All beings are to be loved according to their excellence. As God is the most excellent and glorious of all beings, he is to be loved supremely. If He is loved aright, then our affections will be directed towards all created objects in a right manner. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 39 Verse 39. The second is like unto it. Le 19:18. Resembles it in importance, dignity, purity, and usefulness. This had not been asked by the lawyer, but Jesus took occasion to acquaint him with the substance of the whole law. For its meaning, See Barnes "Mt 19:19". Comp. Ro 13:9. Mark adds, There is no greater commandment than these. None respecting circumcision or sacrifice is greater. They are the fountain of all. {l} "like unto it" Le 19:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 40 Verse 40. On these two commandments hang, etc. That is, these comprehend the substance of what Moses in the law, and what the prophets have spoken. What they have said has been to endeavour to win men to the love of God and each other. Love to God and man comprehends the whole [of] religion; and to produce this has been the design of Moses, the prophets, the Saviour, and the apostles. Mr 12:32-34 adds, that the scribe said, "Well, Master, thou hast said the truth:" and that he assented to what Jesus had said, and admitted that to love God and man in this manner was more than all burnt offerings and sacrifices; that is, was of more value or importance. Jesus, in reply, told him that he was "not far from the kingdom of God;" i.e., by his reply he had shown that he was almost prepared to receive the doctrines of the gospel. He had shown a real acquaintance with the law, which showed he was nearly prepared to receive the teachings of Jesus. See Barnes "Mt 3:2". Mark and Luke say that this had such an effect on them that no man, after that, durst ask him any question, Lu 20:40; Mr 12:34. This does not mean that none of his disciples durst ask him any question, but none of the Jews. He had confounded all their sects: the Herodians, (Mt 22:15-22;) the Sadducees, (Mt 22:23-33;) and last, the Pharisees, (Mt 22:34-40.) All finding themselves unable to confound him, they gave up the attempt. {m} "commandments hang" Ro 13:9; Jas 2:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 41 Verses 41-46. Jesus proposes a question concerning the Messiah. See also Mr 12:35-37; Lu 20:41-44. Verse 41. While the Pharisees, etc. Jesus, having confounded the great sects of the Jews, proceeds in his turn to propose to them a question for their solution. This was done not for the purpose of vain parade and triumph, but, 1st. to show them how ignorant they were of their prophecies. 2nd. To humble them in view of their ignorance. 3rd. To bring to their attention the true doctrine respecting the Messiah --his being possessed of a character superior to that of David, the most mighty king of Israel--being his Lord, at the same time that he was his descendant. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 42 Verse 42. What think ye Of Christ? What are your views respecting THE MESSIAH, or the Christ, especially respecting his genealogy? He did not ask them their views respecting him in general, but only respecting his ancestry. The article should have been retained in the translation--the Christ, or the Messiah. He did not ask them their opinion respecting himself, his person, and work, as would seem in our translation; but their views respecting the Messiah whom they expected. Whose son is he? Whose descendant? See Barnes "Mt 1:1". The son of David. The descendant of David, according to the promise. {n} "What think ye" Mr 12:35; Lu 20:41 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 43 Verse 43. How then, etc. How is this doctrine, that he is descended from David, consistent with what David said when he calls him Lord? How can your opinion be reconciled with that ? That is recorded in Ps 110:1. A lord or master is a superior. The word here does not necessarily imply Divinity, but only superiority. David calls him his superior, his Lord, his Master, his Lawgiver; and expresses his willingness to obey him. If the Messiah was to be merely a descendant of David, as other men descended from parents--if he was to have a human nature only, as you Jews suppose--if he did not exist when David wrote-- with what propriety could he, then, call him his Lord? In spirit. By the inspiration of the Holy Spirit. As a prophet, Ac 2:30; 1:16; 2 Sa 23:2. {o} "call him Lord" Ps 110:1; Ac 2:34; Heb 1:13; 10:12,13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 44 Verse 44. The Lord said, etc. This is the language of David. "Jehovah said unto my Lord"--the Messiah--" Sit thou," etc. This was a prediction respecting the exaltation of Christ. To be raised to the right hand of a king was significant of favor, trust, and power. See Barnes "Mt 20:21". This was done respecting Christ, Mr 16:19; Ac 7:55; Ro 8:34; Eph 1:20; Heb 1:3; Heb 8:1; 10:12. Thine enemies thy footstool. A footstool is that which is under the feet when we are sitting--implying that we have it under subjection, or at our control. So he shall put all enemies under his feet--all his spiritual foes--all that rise up against him, Ps 2:9,12 Heb 10:13; 1 Co 15:25. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 45 Verse 45. If David, etc. If he was, then, David's Lord; if he was his superior; if he had an existence at that time, how could he be descended from him ? They could not answer him. Nor is there any way of answering the question but by the admission that the Messiah was Divine as well as human; that he had an existence at the time of David, and was his Lord and Master, his God and King, and that as man he was descended from him. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 46 Verse 46. No Barnes text on this verse. {p} "And no man" Lu 14:6 {q} "neither durst" Mr 12:34; Lu 20:40 REMARKS ON MATTHEW CHAPTER 22 (1.) Multitudes of men, who are invited to be saved, reject the gospel,: and perish in their sins, Mt 22:3. (2.) if they perish, they only will be to blame. The offer was freely made, the salvation, was provided, and the only reason why they were not saved was because they would not come, Mt 22:3. (3.) Attention to the affairs of this life, the love of the world, will shut many out of the kingdom of heaven, Mt 22:6. Some attention to those things is necessary; but such as to lead to the loss of the soul never can be right. (4.) It is treating God ungratefully to reject his gospel, Mt 22:3-5. He has sent his Son to die for us. He has entreated us to be saved, He has followed us with mercies. And to reject all these, and refuse to be saved, is to treat him with contempt, as well as to overwhelm ourselves in condemnation. Man has no right to be damned, He is under the most solemn obligations to be saved. And after what God has done for us, deep and awful woe will await us if we are so foolish and wicked as to be lost. (5.) May of the poor and needy will. be saved, while the haughty and rich will perish for ever, Mt 22:9,10. (6.) Let those who make a profession of religion look often to the great day when Christ will search them, Mt 22:11. There is a day coming that will try us. His eye will be upon us. He will read our hearts, and see whether we are clothed in his righteousness, or only the filthy rags of our own. (7.) A profession of religion will not save us, Mt 22:11-13. It is foolish to deceive ourselves. It is vain to attempt to deceive God. Nothing but genuine piety, true faith in Jesus, and a holy life, will save us. God asks not profession merely, but the heart, he asks not mockery, but sincerity; not pretension, but reality. (8.) The hypocrite must perish, Mt 22:13. It is right that he should perish. He knew his Master's will, and would not do it. He must perish with an awful, condemnation. No man sins amidst so much light; none with so high a hand. No sin is so awful as to attempt to deceive God, and to palm pretensions on him for reality. (9.) Pretended friends are sometimes more dangerous than avowed enemies, Mt 22:16. Pretended friendship is often for the purpose of decoying us into evil. It throws us off our guard, and we are more easily taken. (10.) The truth is often admitted by wicked men from mere hypocrisy, Mt 22:16. It is only for the purpose of deceiving and leading into sin. (11.) Wicked men can decide correctly on the character of a public preacher, Mt 22:16. They often admit his claim in words, but for an evil purpose. (12.) It may be right for us sometimes to attend to artful and captious questions, Mt 22:18. It may afford opportunity to do good, to confound the wicked, and to inculcate truth. (13.) No cunning can overreach God, Mt 22:18. He knows the heart, and he will perceive the wickedness of all who attempt to deceive him. (14.) It is right to obey the law of the land, Mt 22:21. Conscientious Christians make the best citizens. (15.) We should give honour to civil rulers, Mt 22:21. We should pay respect to the office, whatever may be the character of the ruler. We should speak well of it, not abuse it, yield proper obedience to the requirements, and not rebel against it. Men may be wicked who hold an office, but the office is ordained by God, Ro 13:1,2. and for the sake of the office we must be patient, meek, submissive, and obedient, Mt 23:3. (16.) Yet we are to obey civil rulers no farther than their commands are consistent with the law of God, Mt 22:21. God is to be obeyed rather than man. And when a civil ruler commands a thing contrary to the laws of the Bible and the dictates of our consciences, we may, we must resist it. (17.) The objections of men to the doctrines of the Bible are founded on ignorance of what those doctrines are, and distrust of the power of God, Mt 22:29. Men often setup a notion which they call a doctrine of the Bible, and then fight a shadow, and think they have confuted the truth of God, while the truth was untouched. It is a totally different thing from what they supposed. (18.) When men attack a doctrine, they should be certain that they understand it, Mt 22:29. The Sadducees did not understand the true doctrine of the resurrection. The inquiry which they should have made was, whether they had correct views of it. This is the inquiry which men ought always first to make when they approach a doctrine of the Bible. (19.) We learn the glory and happiness of the state after the resurrection, Mt 22:30, (Luke.) We shall be in some respects equal to the angels. Like them we shall be free from sin, suffering, and death. Like them we shall be complete in knowledge and felicity. Like them we shall be secure of eternal joy. Happy are those, the good of all the earth, who shall have part in that resurrection of the just. (20.) The dead shall be raised, Mt 22:31,32. There is a state of happiness hereafter. This the gospel has revealed; and it is the most consoling and cheering truth that has ever beamed upon the heart of man. (21.) Our pious friends that have died are now happy, Mt 22:31,32. They are with God. God is still their God. A father, or mother, or sister, or friend, that may have left us, is there--there in perfect felicity. We should rejoice at that, nor should we wish them back to the poor comforts and the many sufferings of this world. (22.) It is our duty to love God with all the heart, Mt 22:37. No half, formal, cold, and selfish affection comes up to the requirement. It must be full, entire, absolute. It must be pleasure in all his attributes--his justice, his power, his purposes, as well as his mercy and his goodness. God is to be loved just as he is. If man is not pleased with his whole character, he is not pleased with him at all. (23.) God is worthy of love. He is perfect, He should be early loved. Children should love him more than they do father, or mother, or friends. Their first affections should be fixed on God, and fixed on him supremely, till they die. (24.) We must love our neighbour, Mt 22:39. We must do to all as we would have them do to us. This is the law and the prophets. This is the way of justice, of peace, of kindness, of charity, and of benevolence. If all men obeyed these laws, the earth would be a paradise, and man would taste the bliss of heaven here below. (25.) We may ask here of each one, what think you of Christ? Mt 22:42. What think you of the necessity of a Saviour? What think you of his nature. Is he God as well as man, or do, you regard him only as a man? What think you of his character? Do you see him to be lovely and pure, and is he such as to draw forth the warm affections of your heart? What think you of salvation by him? Do you depend on him, and trust in him, and expect heaven only on the ground of his merits? or do you reject and despise him, and would you have joined in putting him to death? Nothing more certainly tests the character, and shows what the feelings are, than the views which we entertain of Christ. Error, here, is fatal error; but he who has just views of the Redeemer, and right feelings towards him, is SURE OF SALVATION. (26.) We have in this chapter an illustrious specimen of the wisdom of Jesus. He successfully met the snares of his mighty and crafty foes, and with infinite ease confounded them. No art of man could confound him. Never was wisdom more clear, never more triumphant! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 1 MATTHEW CHAPTER 23. Verse 1. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 2 Verse 2. Scribes and Pharisees. See Barnes "Mt 3:7". Moses' seat, Moses was a legislator of the Jews. By him the law was given; and the office of explaining that law devolved on the scribes and Pharisees. In the synagogues they sat while expounding the law, and rose when they read it. By sitting in the seat of Moses we are to understand authority to teach the law. Or, as he taught the nation by giving the law, so they taught it by explaining it. {r} "The Scribes" Mal 2:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 3 Verse 3. All therefore whatsoever, etc, That is, all that they teach consistent with the law of Moses; all the commands of Moses which they read to you and properly explain. The word all could not be taken without such a restriction, for Christ himself accuses them of teaching many things contrary to that law, and of making it void by traditions, Mt 15:1-6. They say, and do not. The interpretation they give to the law is in the main correct, but their lives do not correspond with their teaching. It is not the duty of men to imitate their teachers unless their lives are pure; but they are rather to obey the law of God than to frame their lives by the example of evil men. {s} "for they say" Ro 2:21-23 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 4 Verse 4. They bind heavy burdens, etc. This phrase is derived from the custom of loading animals. The load or burden is bound up, and then laid on the beast. So the Pharisees appoint weighty burdens, or grievous and heavy precepts, and insist that the people should obey them, though they lent no assistance. The heavy burdens refer not here to the traditions and foolish customs of the Pharisees, for Jesus would not command the people to observe them; but they clearly mean the ceremonies and rites appointed by Moses, which Peter says "neither our fathers nor we were able to bear," Ac 15:10. Those rites were numerous, expensive, requiring much tune, much property, and laborious. The Pharisees were rigid in requiring that all the people should pay the taxes, give of their property, comply with every part of the law with the utmost rigour, yet indulged themselves, and bore as little of the expense and trouble as possible; so that, where they could avoid it, they would not lend the least aid to the people in the toils and expense of their religious rites. With one of their fingers. In the least degree, They will not render the least aid. {t} "burdens" Ac 15:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 5 Verse 5. Their phylacteries. The word phylactery comes from a word signifying to keep, preserve, or guard. The name was given because phylacteries were worn as amulets or charms, and were supposed to defend them from evil. They were small slips of parchment or vellum, on which were written certain portions of the Old Testament. The practice of using phylacteries was founded on a literal interpretation of that passage where God commands the Hebrews to have the law as a sign on their foreheads, and as frontlets between their eyes, Ex 13:16; Pr 3:1,3 Pr 6:21. One kind or phylactery was called a "frontlet," and was composed of four pieces of parchment; on the first of which was written, Ex 12:2-10; on the second, Ex 12:11-21; on the third, De 6:4-9; and on the fourth, De 11:18-21. These pieces of parchment, thus inscribed, they enclosed in a piece of tough skin, making a square, on one side of which is placed the Hebrew W letter shin --and bound them round their foreheads with a thong or riband, when they went to the synagogue. Some wore them evening and morning; and others only at the morning prayer. As the token upon the hand was required, as well as the frontlets between the eyes, the Jews made two rolls of parchment, written in square letters, with an ink made on purpose, and with much care. They were rolled up to a point, and enclosed in a sort of case of black calfskin. They were put upon a square bit of the same leather, whence hung a thong of the same, of about a finger in breadth, and about two feet long. These rolls were placed at the bending of the left arm, and after one end of the thong had been made into a little knot in the form of the Hebrew letter ? yod--it was wound about the arm in a spiral line, which ended at the top of the middle finger. The Pharisees enlarged them, or made them wider than other people, either that they might make the letters larger, or write more on them--to show, as they supposed, that they had peculiar reverence for the law. Enlarge the borders of their garments. This refers to the loose threads which were attached to the borders of the outer garment as a fringe. This fringe was commanded in order to distinguish them from other nations, and that they might remember to keep the commandments of God, Nu 15:38-40; De 22:12. They made them broader than other people wore them, to show that they had peculiar respect for the law. {u} "but all their works" Mt 6:1-16 {v} "phylacteries" Nu 15:38 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 6 Verse 6. The uppermost rooms at feasts. The word rooms, here, by no means expresses the meaning of the original. It would be correctly rendered the uppermost places or couches at feasts. To understand this it is necessary to remark, that the custom among the Jews was not to eat sitting, as we do, but reclining on couches. The table was made by three tables, raised like ours, and placed so as to form a square, with a clear space in the midst, and one end quite open. On the sides; of them were placed cushions, capable of containing three or-more persons, On these the guests reclined, leaning on their left side with their feet extended from the table, and so lying that the head of one naturally reclined on the bosom of another. To recline near to one in this manner denoted intimacy, and was what was meant by lying in the bosom of another, Joh 13:23; Lu 16:22,23. As the feet were extended from the table, and as they reclined instead of sitting, it was easy to approach the feet behind, and even unperceived. Thus in Lu 7:37,38 while Jesus reclined in this manner, a woman that had been a sinner came to his feet behind him, and washed them with her tears, and wiped with the hairs of her head. She stood on the outside of the couches. So our Saviour washed the feet of his disciples as they reclined on a couch in this manner, Joh 13:4-12. Whenever we read in the New Testament of sitting at meals, it always means reclining in this manner, and never sitting as we do. The chief seat, or the uppermost one, was the middle couch at the upper end of the table. This the Pharisees loved, as a post of honour or distinction. The annexed cut will fully illustrate the custom. Chief seats in the synagogues. The seats usually occupied by the elders of the synagogue, near the pulpit. They love a place of distinction. See Barnes "Mt 4:23". {w} "And love" Mr 12:36; Lu 11:43 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 7 Verse 7. Greetings in the markets. Marks of particular respect shown to them in public places. Markets were places where multitudes of people were assembled together. They were pleased with particular attention among the multitude, and desired that all should show them particular respect. Greetings. Salutations. See Barnes "Lu 10:4". To be called--Rabbi, Rabbi. This word literally signifies great. It was a title given to eminent teachers of the law among the Jews; a title of honour and dignity, denoting their authority and ability to teach. They were gratified with such titles, and wished it given to themselves as denoting superiority. Every time it was given to them it implied their superiority to the persons who used it; and they were fond, therefore, of hearing it often applied to them. There were three titles in use among the Jews--Rab, Rabbi, and Rabban--denoting different degrees of learning and ability, as literary degrees do among us. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 8 Verse 8. Be not ye, etc. Jesus forbade his disciples to seek such titles of distinction. The reason he gave was, that he was himself their Master and Teacher. They were on a level; they were to be equal in authority; they were brethren; and they should neither covet nor receive a title which implied either an elevation of one above another, or which appeared to infringe on the absolute right of the Saviour to be their only Teacher and Master. The command here is an express command to his disciples not to receive such a title of distinction. They were not to covet it; they were not to seek it; they were not to do anything that implied a wish or a willingness that it should be appended to their names. Everything which would tend to make a distinction among them, or destroy their parity; everything which would lead the world to suppose that there were ranks and grades among them as ministers, they were to avoid. It is to be observed that the command is, that they were not to receive the title. "Be not ye called Rabbi." The Saviour did not forbid them giving the title to others when it was customary or not regarded as improper, (comp. Ac 26:25;) but they were not to receive it. It was to be unknown among them. This title corresponds with the title "Doctor of Divinity," as applied to ministers of the gospel; and so far as I can see, the spirit of the Saviour's command is violated by the reception of such a title, as it would have been by their being called Rabbi. It is a literary distinction. It does not appropriately pertain to office. It makes a distinction among ministers. It tends to engender pride, and a sense of superiority in those who obtain it, and envy and a sense of inferiority in those who do not; and the whole spirit and tendency of it is contrary to the "simplicity that is in Christ" {x} "But be not" Jas 3:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 9 Verse 9. And call no man your father, etc. This does not of course forbid us to apply the term to our real father. Religion requires all proper honour to be shown to him, Ex 20:12; Mt 15:4; Eph 6:1-3. But the word father also denotes authority, eminence, superiority, a right to command, and a claim to particular respect. In this sense it is used here. In this sense it belongs eminently to God, and it is not right to give it to men. Christian brethren are equal. God only has supreme authority. He only has a right to give laws, to declare doctrines to bind the conscience, to punish disobedience. The Jewish teachers affected that title because they seem to have supposed that a teacher formed the man, or gave him real life, and sought therefore to be called father. Christ taught them that the source of all life and truth was God; and they ought not to seek or receive a title which properly belongs to him. {y} "your Father" Mt 6:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 10 Verse 10. Neither--masters. Leaders. Those who go before others; who claim, therefore, the right to direct and control others. This was also a title conferred on Jewish teachers. Neither of these commands forbid us to give proper titles of civil office to men, or to render them the honour belonging to their station, Mt 22:21; Ro 13:7; 1 Pe 2:17. They forbid the disciples of Jesus to seek or receive mere empty titles, producing distinctions among themselves, implying authority to control the opinions and conduct of others, and claiming that others should acknowledge them to be superior to them. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 11 Verses 11,12. See Barnes "Mt 20:26". He that shall humble himself, etc. God will exalt or honour him that is humble, and that seeks a lowly place among men. That is true religion, and God will and God will reward it. {y} "But he" Mt 20:26,27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 12 Verse 12. No Barnes text on this verse. See Barnes on "Mt 23:11" {a} "And whosoever" Pr 15:33; Jas 4:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 13 Verse 13. Woe unto you. You are guilty, and punishment will come unto you. tie proceeds to state wherein they were guilty. This most eloquent, most appalling, and most terrible of all discourses ever delivered to mortals, was pronounced hi the temple, in the presence of multitudes. Never was there more faithful dealing, more terrible reproof, more profound knowledge of the workings of hypocrisy, or more skillful in detecting the concealments of sin. This was the last of his public.discourses; and it is a most impressive summary of all he ever had said, or had to say, of a wicked and hypocritical generation. Scribes and Pharisees. See Barnes "Mt 3:7". Hypocrites. See Barnes "Mt 6:2". Ye shut up the kingdom of heaven. See Barnes "Mt 3:2". They shut it up by their doctrines. By teaching false doctrines respecting the Messiah; by binding the people to an observance of their traditions; by opposing Jesus, and attempting to convince the people that he was an impostor, they prevented many from becoming his followers. Many were ready to embrace Jesus as the Messiah, and were about entering into the kingdom of heaven--i.e. the church--but they prevented it. Luke says Lu 11:52 they had taken away the key of knowledge, and thus prevented their entering in. That is, they had taken away the right interpretation of the ancient prophecies respecting the Messiah, and thus had done all they could to prevent the people from receiving Jesus as the Redeemer. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 14 Verse 14. Devour widows' houses. The word houses is here used to denote property or possessions of any kind. You take away, or get possession of, by improper arts and pretences. This was done in two ways: (1.) They pretended to a very exact knowledge of the law, and to the poor a perfect observance of it. They pretended to extraordinary justice to the poor, friendship for the distressed, and willingness to aid those who were in embarrassed circumstances. They thus induced widows and poor people to commit the management of their property to them, as guardians and executors, and then took advantage of them, and defrauded them. (2.) By their long prayers they put on the appearance of great sanctity, and induced many weak women to give them much, under pretence of devoting it to religious purposes. Long prayer. Their prayers are said to have been often three hours in length. One rule among them, says Lightfoot, was to meditate an hour, then pray an hour, and then meditate another hour--all of which was included in their long prayers or devotions. Damnation. Condemnation. The word here probably refers to future punishment. It does not always, however. It means, frequently, no more than condemnation, or the Divine disapprobation of a certain course of conduct, as in 1 Co 11:29: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself." That is, he that eateth and drinketh in an unworthy manner--disorderly, not with reverence--is guilty, and his conduct will be disapproved or condemned by God: referring solely to the impropriety of the manner of partaking of the Lord's Supper, and not at all to the worthiness or unworthiness of the person. See Barnes "1 Co 11:29". Comp. Ro 14:23. For a pretence. For appearance or show; in order that they might the better defraud poor people. They would not be condemned for making long prayers, but because they did it with an evil design. Public prayers should, however, be short, and always to the point. A man praying in a Sunday-school should pray for the school, and usually not for everything else. {b} "widow's houses" 2 Ti 3:6; Tit 1:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 15 Verse 15. Ye compass sea and land. Ye take every means--spare no pains to gain proselytes. Proselyte. One that comes over from a foreign nation, religion, or sect, to us; a convert. Among the Jews there were two kinds of proselytes: (1.) Proselytes of righteousness, or those who wholly and fully embraced the Jewish religion, were baptized, circumcised, and who conformed to all the rites of the Mosaic institutions. (2.) Proselytes of the gate, or those who approved of the Jewish religion, renounced the pagan superstitions, and conformed to some of the rites of the Jews, but were not circumcised or baptized. Twofold more the child of hell. That is, twice as bad. To be a child of hell was a Hebrew phrase, signifying to be deserving of hell, to be awfully wicked. The Jewish writers themselves say that the proselytes were "scabs of Israel," and "hindered the coming of the Messiah" by their great wickedness. The Pharisees gained them either to swell their numbers, or to make gain by extorting their money under various pretences; and when they had accomplished that, they took no pains to instruct them, or to restrain them. They had renounced their superstitions, which had before somewhat restrained them. The Pharisees had given them no religion in its place to restrain them, and they were consequently left to the full indulgence of their vices. {c} "child of hell" Joh 8:44; Ac 13:10; Eph 2:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 16 Verse 16. Whosoever shall swear, etc. See Barnes "Mt 5:33-37". The temple. See Barnes "Mt 21:12". It is nothing. It amounts to nothing. It is not binding. The gold of the temple. Either the golden vessels in the temple, the candlestick, etc., or the gold with which the doors and other parts of the temple were covered; or the gold in the treasury. This, it seems, they considered far more sacred than any other part of the temple, but it is not known why. He is a debtor. He is bound to keep his oath. He is guilty if he violates it. {d} "ye blind guides" Mt 15:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 17 Verse 17. The temple that sanctifieth the gold. To sanctify is to make holy. The gold had no holiness but what it derived from the temple. If in any other place, it would be no more holy than any other gold. It was foolish, then, to suppose that that was more holy than the temple from which it received all the sanctity which it possessed. {e} "ye fools and blind" Psa 94:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 18 Verse 18. The altar. The altar of burnt-offerings, in the court of the priests. See Barnes "Mt 21:12". It was made of brass, about thirty feet in length and breadth, and fifteen feet in height, 2 Ch 4:1. On this altar were offered all the beasts and bloody oblations of the temple. The gift that is upon it. The gift or offering made to God, so called because it was devoted or given to him. The gift upon this altar was always beasts and birds. {1} "is guilty" or, "debtor", or "bound" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 19 Verse 19. The altar that sanctifieth the gift. The altar, dedicated to God, gave all the value or holiness to the offering, and must therefore be the greatest, or of the most importance. If, therefore, either bound to the fulfillment of an oath, it must be the altar. {f} "sanctifieth the gift" Ex 29:37; 30:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 21 Verse 21. Him that dwelleth therein. That is, God. The temple was his house, his dwelling. In the first, or Solomon's temple, he dwelt between the cherubims, in the most holy place. He manifested himself there by a visible symbol, in the form of a cloud resting on the mercy-seat, 1 Ki 8:10,13; Ps 80:1. {g} "him that dwelleth" 2 Ch 6:2; Ps 26:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 22 Verse 22. The throne of God. Heaven is his throne, Mt 5:34. It is so called as being the place where he sits in glory. Jesus says, here, that all who swear at all, do in fact swear by God, or the oath is good for nothing. To swear by an altar, a gift, or a temple, is of no force, unless it be meant to appeal to God himself. The essential thing in an oath is calling God to witness our sincerity. If a real oath is taken, therefore, God is appealed to. If not, it is foolish and wicked to swear by anything else. {h} "throne of God" Ps 11:4; Isa 66:1; Mt 5:34 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 23 Verse 23. Ye pay tithe. A tenth part. The law required the Jews to devote a tenth part of all their property to the support of the Levites, Nu 18:20-24. Another tenth part they paid for the service of the sanctuary, commonly in cattle or grain; but where they lived far from the place of worship, they changed it to money; De 14:22-24 Besides these, there was to be every third year a tenth part given to the poor, to be eaten at their own dwellings, De 14:28,29. So that nearly one-third of the property of the Jews was devoted to religious services by law. This was beside the voluntary offerings which they made. How much more mild and gentle are the laws of Christianity under which we live! Mint. A garden herb, in the original so called from its agreeable flavour. It was used to sprinkle the floors of their houses and synagogues, to produce a pleasant fragrance. Anise. Known commonly among us as dill. It has a fine aromatic smell, and is used by confectioners and perfumers. Cummin. A plant of the same genus, like fennel, and used for similar purposes. These were all herbs of little value. The law of Moses said that they should pay tithes of the fruits of the earth, De 14:22. It said nothing, however, about herbs. It was a question whether these should be tithed. The Pharisees maintained, in their extraordinary strictness, that they ought. Our Saviour says that they were precise in doing small matters, which the law had not expressly commanded, while they omitted the greater things which it had enjoined. Judgment. Justice to others, as magistrates, neighbours, citizens. Giving to all their just dues. Mercy. Compassion and kindness to the poor and miserable. Faith. Piety towards God; confidence in him. Faith in God here means that we are to give to him what is his due; as mercy and justice mean to do to MEN, in all circumstances, what is right toward them. These ought ye to have done. Attention to even the smallest points of the law of God is proper, but it should not interfere with the higher and more important parts of that law. {i} "you pay tithe" Lu 11:42 {1} "anise" or, "dill" {k} "weightier matters" 1 Sa 15:22; Jer 22:15,16; Hos 6:6; Mic 6:8 Mt 9:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 24 Verse 24. Which strain at a gnat, etc. This is a proverb. There is, however, a mistranslation or misprint here, which makes the verse unmeaning. To strain AT a gnat conveys no sense. It should have been, to strain OUT a gnat; and so it is printed in some of the earlier versions; and so it was undoubtedly rendered by the translators. The common reading is a misprint, and should be corrected. The Greek means, to strain out by a cloth or sieve. A gnat. The gnat has its origin in the water, not in great rivers, but in pools and marshes. In the stagnant waters they appear in the form of small grubs, or larvae. These larvae retain their form about three weeks, after which they turn to chrysalids; and after three or four days they pass to the form of gnats. They are then distinguished by their well-known sharp sting. It is probable that the Saviour here refers to the insect as it exists in its grub or larva form, before it appears in the form of a gnat. Water is then its element, and those who were nice in their drink would take pains to strain it out. Hence the proverb. See Calmet's Dict., Art. Gnat. It is here used to denote a very small matter, as a camel is to denote a large object. "You, Jews, take great pains to avoid offence in very small matters, superstitiously observing the smallest points of the law, like a man carefully straining out the animalculae from his wine; while you are at no pains to avoid great sins--hypocrisy, deceit, oppression, and lust--like a man who should swallow a camel." The Arabians have a similar proverb: "He eats an elephant, and is suffocated with a gnat." He is troubled with little things, but pays no attention to great matters. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 25 Verse 25. The cup and the platter. The drinking cup, and the dish containing food. The Pharisees were diligent in observing all the washings and oblations required by their traditions. Full of extortion and excess. The outside appeared well. The inside was filled with the fruit of extortion, oppression, and wickedness. The meaning is, that though they took much pains to appear well, yet they obtained a living by extortion and crime. Their cups, neat as they appeared outward, were filled not with the fruits of honest industry, but were extorted from the poor by wicked arts. Instead of excess, many manuscripts and editions of the Greek Testament read wickedness. {l} "for ye make" Mr 7:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 26 Verse 26. Cleanse first, etc. Let them be filled with the fruits of honest industry, and then the outside and the inside will be really clean. By this allusion to the cup and platter, he taught them that it was necessary to cleanse the heart first, that the external conduct might be really pure and holy. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 27 Verse 27. Like unto whited sepulchres. For the construction of sepulchres, See Barnes "Mt 8:28". Those tombs were annually white- washed, to prevent the people from accidentally coming in contact with them as they went up to Jerusalem, The law considered those persons unclean who had touched anything belonging to the dead, Nu 19:16. Sepulchres were therefore often whitewashed, that they might be distinctly seen. Thus "whited," they appeared beautiful; but within they contained the bones and corrupting bodies of the dead. So the Pharisees. Their outward conduct appeared well; but their hearts were full of hypocrisy, envy, pride, lust, and malice--fitly represented by the corruption within a whited tomb. {m} "whited sepulchres" Lu 11:44; Ac 23:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 29 Verse 29. Ye build the tombs of the prophets. That is, ye build sepulchres or tombs over the prophets that have been slain. This they did professedly from veneration, and respect for their character. This is often done in the East at the present day, and indeed elsewhere. Among the Mohammedans it is a common way of showing respect for any distinguished man to build a tomb for him. By doing this they profess respect for his character, and veneration for his memory. So the Pharisees, by building tombs in this manner, professedly approved of the character and conduct of the prophets, and disapproved of the conduct of their fathers in killing them. And garnish, etc. That is, adorn or ornament. This was done by rebuilding them with more taste, decorating them, and keeping them neat and clean. The original word means, also, to show any proper honour to the memory of the dead; as by speaking well of them, praying near them, or rearing synagogues near to them, in honour of their memory. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 30 Verse 30. And say, etc. This they professed to say by rebuilding their tombs. They also, probably, publicly expressed their disapprobation of the conduct of their fathers. All this, in building and ornamenting tombs, was a profession of extraordinary piety. Our Lord showed them it was a mere pretence. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 31 Verse 31. Ye be witnesses unto yourselves. The emphasis, here, lies in the words "unto yourselves." It was an appeal to their conscience. It was not by their building the tombs that they were witnesses that they were the children of those who slew the prophets; but in spite of all this pretence to piety--under cloak of all this profession--they knew in their consciences, and were witnesses to themselves, that it was mere hypocrisy, and that they really approved the conduct of those who slew the prophets. Children of them, etc. Resembling them; approving their conduct; inheriting their feelings. They not only showed that they were descended from them, but that they possessed their spirit, and in similar circumstances would have done as they did. {n} "which killed" Ac 7:52; 1 Th 2:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 32 Verse 32. Fill ye up then, etc. This is a prediction of what they were about to do. He would have them to act out their true spirit, and show what they were, and evince to all that they had the spirit of their fathers. This was done by putting him to death, and persecuting the apostles. The measure. The full amount, so as to make it complete. By your slaying me, fill up what is lacking of the iniquity of your fathers till the measure is full, the national iniquity is complete, as much has been committed as God can possibly bear, and then shall come upon you all this blood, and you shall be destroyed, Mt 23:34,35. {o} "Fill ye up" Ge 15:16; 1 Th 2:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 33 Verse 33. Ye serpents. This name is given to them on account of their pretending to be pious, and very much devoted to God, but being secretly evil. At the heart, with all their pretensions, they were filled with evil designs, as the serpent was, Ge 3:1-5. Generation of vipers. See Barnes "Mt 12:34". Damnation of hell. This refers, beyond all question, to future punishment. So great was their wickedness and hypocrisy, that if they persevered in this course, it was impossible to escape the damnation that should come on the guilty. This is the sternest language that Jesus ever used to wicked men. But it by no means authorizes ministers to use such language to sinners now. Christ knew that this was true of them. He had an authority which none now have. It is not the province of ministers to denounce judgment, or to use severe names; least of all to do it on pretence of imitating Christ. He knew the hearts of men; we know them not. He had authority to declare certainly that those whom he addressed would be lost; we have no such authority. He addressed persons; we address characters. {p} "generation of vipers" Mt 3:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 34 Verse 34. I send unto you prophets, etc. He doubtless refers here to the apostles, and other teachers of religion. Prophets, wise men, and scribes, were the names by which the teachers of religion were known among the Jews; and he, therefore, used the same terms when speaking of the messengers which he would send. I send has the force of the future, I will send. Some of them ye shall kill. As in the case of Stephen, Ac 7:59, and James, Ac 12:1,2. Crucify. Punish with death on the cross. There are no cases of this mentioned; but few historical records of this age have come down to us. The Jews had not the power of crucifying, but they gave them into the hands of the Romans to do it. Shall scourge. See Barnes "Mt 10:17". This was done, Ac 22:19-24; 2 Co 11:24,25. Persecute, etc. See Barnes "Mt 5:10". This was fulfilled it the case of nearly all the apostles. {q} "shall kill" Ac 7:59 {r} "ye scourge" Ac 5:40; 2 Co 11:24,25 {s} "city to city" Heb 11:37 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 35 Verse 35. That upon you may come, etc. That is, the nation is guilty Your fathers were guilty. You have shown yourselves to be like them. You are about, by slaying the Messiah and his messengers, to fill up the iniquity of the land. The patience of God is exhausted; and the nation is about to be visited with signal vengeance. These national crimes deserve national judgments; and the proper judgments for all these crimes are about to come upon you in the destruction of your temple and city. All the righteous blood. That is, all the judgments due for shedding that blood. God did not hold them guilty for what their fathers did; but temporal judgments descend on children in consequence of the wickedness of parents--as in the case of drunken and profligate parents. A drunken father wastes the property that his children might have possessed. A gambler reduces his children to poverty and want. An imprudent and foolish parent is the occasion of leading his sons into places of poverty, ignorance, and crime, materially affecting their character and destiny. See Barnes "Ro 5:12, also Ro 5:13-19. So of the Jews. The appropriate effects of their fathers' crimes were coming on the nation, and they would suffer. Upon the earth. Upon the land of Judea. The word is often used with this limitation. See Mt 4:8. Righteous Abel. Slain by Cain, his brother, Ge 4:8,9. Zacharias son of Barschias. It is not certainly known who this was. Some have thought it was the Zechariah whose death is recorded in 2 Ch 24:20,21. He is there called the son of Jehoiada; but it is known that it was common among the Jews to have two names, as Matthew is called Levi; Lebbeus, Thaddeus; and Simon, Cephas. Others have thought he referred to Zechariah the prophet, who might have been massacred by the Jews, though no account of his death is recorded. It might have been known by tradition. Whom ye slew. Whom you, Jews, slew. Whom your nation killed. Between the temple and the altar. Between the temple, properly so called, the sanctuary, and the altar of burnt-offering in the court of the priests. See the plan of the temple, Mt 21:12. {u} "Abel" Ge 4:8 {v} "Zacharias" 2 Ch 24:20,21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 36 Verse 36. Upon this generation. The destruction of Jerusalem took place about forty years after this was spoken. See the next chapter. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 37 Verse 37. O Jerusalem, etc. See Barnes "Lu 19:41,42. Would have gathered. Would have protected and saved. Thy children. Thy people. {x} "gathered thy children" De 32:11,12; Ps 91:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 38 Verse 38. Your house. The temple. The house of worship of the Jews. The chief ornament of Jerusalem. Desolate. About to be desolate, or destroyed. To be forsaken as a place of worship, and delivered into the hands of the Romans, and destroyed. See Barnes "Mt 24:1" and following. {y} "desolate" Zec 6:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 39 Verse 39. Ye shall not see me, etc. The day of your mercy is gone by. I have offered you protection and salvation, and you have rejected it. You are about to crucify me, and your temple to be destroyed; and you, as a nation, be given up to long and dreadful suffering. You will not see me as a merciful Saviour, offering you redemption any more, till you have borne these heavy judgments. They must come upon you, and be borne, until you would be glad to hail a deliverer, and say, Blessed is he that cometh in the name of the Lord. Blessed be he that comes as the Messiah, to bring deliverance. This has not been yet accomplished; but the days will come when the Jews, long cast out and rejected, will hail Jesus as the Messiah, and receive him whom their fathers slew, as the merciful Saviour, Ro 11:25-32. {z} "shall say" Ps 118:26; Mt 21:9 REMARKS ON MATTHEW CHAPTER 23 (1.) Proper respect should always be shown to teachers and rulers, Mt 23:3. (2.) We are not to copy the example of wicked men, Mt 23:3. We are to frame our conduct by the law of God, and not by the example of men. (3.) Men are often very rigid in exacting of others what they fail altogether of performing themselves, Mt 23:4. (4.) We are to obey God rather than man; not to seek human honours, Mt 23:8, nor to give flattering titles to others, nor to allow others to give them to us, Mt 28:9. Our highest honour is in humility; and he is most exalted who is most lowly, Mt 23:11,12. (5.) In the descriptions of the Scribes and Pharisees in this chapter, we have a full-length portrait of the hypocrite. 1st. They shut up the kingdom of heaven against others, Mt 23:13. They made great pretensions to knowledge, but they neither entered in themselves nor suffered others. 2nd. They committed the grossest iniquity under a cloak of religion, Mt 23:14. They cheated widows out of their property, and made long prayers to hide their villany. 3rd. They showed great zeal in making proselytes; yet did it only for gain, and made them more wicked, Mt 23:15. 4th. They taught false doctrine--artful contrivances to destroy the force of oaths, and shut out the Creator from their view, Mt 23:16-22. 5th. They were superstitious, Mt 23:23. Small matters they were exact in; matters of real importance they cared little about. 6th. They were openly hypocritical. They took great pains to appear well, while they themselves knew that it was all deceit and falsehood, Mt 23:25-28. 7th. They professed great veneration for the memory of the pious dead, while at the same time they were conscious that they really approved the conduct of those who killed them, Mt 23:29-31. Never, perhaps, was there a combination of more wicked feelings and hypocritical actions, than among them; and never was there more profound knowledge of the human heart, and more faithfulness, than in him who tore off the mask, and showed them what they were. (6.) It is amazing with what power and authority our blessed Lord reproves this wicked people. It is wonderful that they ever waited for a mock trial, and did not kill him at once. But his time was not come; and they were restrained, and not suffered to act out the fury of their mad passions. (7.) Jesus pities dying sinners, Mt 23:37. He seeks their salvation. He pleads with them to be saved. He would gather them to him, if they would come. The most hardened, even like the sinners of Jerusalem, he would save if they would come to him. But they not; they turn from him, and tread the road to death. (8.) The reason why the wicked are not saved is in their obstinacy. They choose not to be saved, and they die. If they will not come to Christ, it is right that they should die. If they do not come, they must die. (9.) The sinner shall be destroyed, Mt 23:38. The day will come when the mercy of God will be clean gone for ever, and the forbearance of God exhausted; and then the sinner must perish. When once God has given him over, he must die. No man, no parent, minister, or friend, no angel or archangel, can then save. Salvation is lost, for ever lost. Oh, how amazing is the folly of the wicked, that they weary out the forbearance of God, and perish in their sins! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 1 MATTHEW CHAPTER 24 INTRO: Jesus foretells the destruction of the temple, as he takes his final leave of it, and teaches what were the signs of his coming. These predictions are also recorded in Mr 13:1-37; Lu 21:6-38. Verse 1. And Jesus went out. He was going over to the Mount of Olives, Mt 24:3. The buildings of the temple. The temple itself, with the surrounding courts, porches, and other edifices. See Barnes "Mt 21:12. Mark says, that they particularly pointed out the stones of the temple, as well as the buildings. "In that temple," says Josephus, the Jewish historian, "were several stones which were forty-five cubits in length, five in height, and sixth in breadth;" that is, more than seventy feet long, ten wide, and eight high. These stones, of such enormous size, were principally used in building the high wall on the east side, from the base to the top of the mountain. They were also, it is said, beautifully painted with variegated colours. {a} "And Jesus" Mr 13:1; Lu 21:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 2 Verse 2. There shall not be left here one stone upon another. At the time this was spoken, no event was more improbable than this. The temple was vast, rich, splendid. It was the pride of the nation, and the nation was at peace. Yet in the short space of forty years all this was exactly accomplished. Jerusalem was taken by the Roman armies, under the command of Titus, A. D. 70. The account of the siege and destruction of the city is left us by Josephus, an historian of undoubted veracity and singular fidelity. He was a Jewish priest. In the wars of which he gives an account, he fell into the hands of the Romans, and remained with them during the siege and destruction of the city. Being a Jew, he would of course say nothing designed to confirm the prophecies of Jesus Christ. Yet his whole history appears-almost like a running commentary on these predictions respecting the destruction of the temple. The following particulars are given on his authority: After the city was taken, Josephus says that Titus "gave orders that they should now demolish the whole city and temple, except three towers, which he reserved standing. But for the rest of the wall, it was laid so completely even with the ground by those who dug it up from the foundation, that there was nothing left to make those believe who came hither that it had ever been inhabited." Maimonides, a Jewish writer, has also recorded that "Terentius Rufus, an officer in the army of Titus, with a ploughshare tore up the foundations of the temple," that the prophecy might be fulfilled, "Zion shall be ploughed as a field," Mic 3:12. This was all done by the direction of Divine Providence. Titus was desirous of preserving the temple; and frequently sent Josephus to the Jews to induce them to surrender and save the temple and city. But the prediction of the Saviour had gone forth; and, notwithstanding the wish of the Roman general, the temple was to be destroyed. The Jews themselves first set fire to the porticoes of the temple. One of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the temple was in flames. Titus gave orders to extinguish the fire; but, amidst the tumult, none of his orders were obeyed. The soldiers pressed to the temple, and neither fear, nor entreaties, nor stripes, could restrain them. Their hatred of the Jews urged them on to the work of destruction; and thus, says Josephus, the temple was burnt against the will of Caesar.--Jewish Wars, book vi., chap. iv. § 5, 6, 7. {b} "there shall not" 1 Ki 9:7; Jer 26:18; Lu 19:44 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 3 Verse 3. He sat upon the mount of Olives. See Barnes "Mt 21:1". From that mount there was a magnificent view of the whole city. The disciples came unto him privately. Not all of them, but Peter, James, John, and Andrew, Mr 13:3. The prediction that the temple would be destroyed, Mt 24:2 had been made in the presence of all the apostles. A part now came privately to know more particularly when this would be. When shall these things be! There are three questions here: 1st. When those things should take place. 2nd. What should be the signs of his coming. 3rd. What should be the signs that the end of the world was near. To these questions he replies in this and the following chapters. This he does, not by noticing them distinctly, but by intermingling the descriptions of the destruction of Jerusalem, and of the end of the world; so that it is sometimes difficult to tell to what particular subject his remarks apply. The principle on which this combined description of two events was spoken appears to be, that they could be described in the same words, and, therefore, the accounts are intermingled. A similar use of language is found in some parts of Isaiah, where the same language will describe the return from the Babylonish captivity, and deliverance by the Messiah, and therefore was used by the prophet. See Barnes "Isa 1:1, paragraph 7. Sign of thy coming. Evidence that thou art coming. By what token shall we know that thou art coming? {c} "end of the world" 1 Th 5:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 4 Verses 4,5. Take heed, etc. He first gives them a caution to beware of deception. They were to be constantly on their guard, as many would arise to deceive the people. Many shall come in my name. Not in the name or by the authority of Jesus, but in the name of the Messiah, or claiming to be the Messiah. I am Christ. I am the Messiah. Mt 1:1 The Messiah was expected at that time, Mt 2:1,2. Many would lay claims to being the Messiah, and, as he was universally expected, many would easily be led to believe in them. There is abundant evidence that this was fully accomplished. Josephus informs us that there were many, who pretended to Divine inspiration, deceived the people, leading out numbers of them into the desert. "The land," says he, "was overrun with magicians, seducers, and impostors, who drew the people after them in multitudes into solitudes and deserts, to see the signs and miracles which they promised to show by the power of God." Among these are mentioned particularly Dositheus, the Samaritan, who affirmed that he was Christ; Simon Magus, who said he appeared among the Jews as the Son of God; and Theudas, who persuaded many to go with him to the river Jordan, to see the waters divided. The names of twenty-four false Messiahs are recorded as having appeared between the time of the emperor Adrian and the year 1682. {d} "take heed" Col 2:8; 2 Th 2:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 5 Verse 5. No Barnes text on this verse. See Barnes on "Mt 24:2" {e} "in my name" Jer 14:14. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 6 Verse 6. And ye shall hear of wars, etc. It is recorded in the history of Rome, that the most violent agitations prevailed in the Roman empire previous to the destruction of Jerusalem. Four emperors, Nero, Galba, Otho, and Vitellius, suffered violent deaths, in the short space of eighteen months. In consequence of these changes in the government, there were commotions throughout the empire, Parties were formed; and bloody and violent wars were the consequence of attachment to the particular emperors. This is the more remarkable, as at the time that the prophecy was made the empire was in a state of peace. Rumours of wars. Wars declared, or threatened, but not carried into execution. Josephus says, that Bardanes, and after him Volageses, declared war against the Jews, but it was not carried into execution, Ant. 20,34. He also says that Vitellius, governor of Syria, declared war against Aretas, king of Arabia, and wished to lead his army through Palestine; but the death of Tiberius prevented the war, Ant. 18,5,3. The end is not yet. The end of the Jewish economy; the destruction of Jerusalem will not immediately follow. Be not, therefore, alarmed when you hear of those commotions. Other signs will warn you when to be alarmed, and seek security. {f} "hear of wars" Da 12:1 and following __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 7 Verse 7. Nation shall rise against nation, and kingdom against kingdom. At Caesarea, the Jews and Syrians contended about the right to the city, and twenty thousand of the Jews were slain. At this blow the whole nation of the Jews was exasperated, and carried war and desolation through the Syrian cities and villages. Sedition and civil war spread throughout Judea; Italy was also thrown into civil war, by the contests between Otho and Vitellius for the crown. And there shall be famines. There was a famine foretold by Agabus, Ac 11:28, which is mentioned as having occurred, by Tacitus, Suetonius, and Eusebius; and which was so severe in Jerusalem, Josephus says, that many people perished for want of food, Ant. 20, 2. Four times in the reign of Claudius, (AD 41-54,) famine prevailed in Rome, Palestine, and Greece. Pestilences. Raging, epidemic diseases. The plague, sweeping off multitudes of people at once. It is commonly the attendant of famine, and often produced by it. A pestilence is recorded as raging in Babylonia, AD 40, (Joseph. Ant. 18, 9, 8) in Italy, AD 66, (Tacitus, 16, 13.) Both of these took place before the destruction of Jerusalem. Earthquakes. In prophetic language, earthquakes sometimes mean political commotions. Literally, they are tremors or shakings of the earth, and often shaking cities and towns to ruin. The earth opens, and houses and people sink indiscriminately to destruction. Many of these are mentioned as preceding the destruction of Jerusalem. Tacitus mentions one in the reign of Claudius, at Rome; and says that, in the reign of Nero, the cities of Laodicea, Hierapolis, and Colosse, were overthrown; and the celebrated Pompeii was overwhelmed, and almost destroyed by an earthquake, Annales, 15, 22. Others are mentioned as occurring at Smyrna, Miletus, Chios, and Samos. Luke adds, "And fearful sights and great signs shall there be from heaven," Lu 21:11. Josephus, who had probably never heard of this prophecy, and who certainly would have done nothing designedly to show its fulfillment, records the prodigies and signs which he says preceded the destruction of the city. A star, says he, resembling a sword, stood over the city, and a comet that continued a whole year. At the feast of unleavened bread, during the night, a bright light shone round the altar and the temple, so that it seemed to be bright day, for half an hour. The eastern gate of the temple, of solid brass, fastened with strong bolts and bars, and which had been shut with difficulty by twenty men, opened in the night of its own accord. A few days after that feast, he says, "before sunsetting, chariots and troops of soldiers in their armour were seen running about among the clouds, and surrounding of cities." A great noise, as of the sound of a multitude, was heard in the temple, saying, "LET US REMOVE HENCE." Four years before the war began, Jesus the son of Artanus, a plebeian and a husbandman, came to the feast of the tabernacles, when the city was in peace and prosperity, and began to cry aloud, "A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegroom and the brides, and a voice against this whole people!" He was scourged, and at every stroke of the whip he cried, "Woe, woe to Jerusalem!"--This cry he says, was continued every day for more than seven years, till he was killed in the siege of the city, exclaiming, "Woe, woe to myself also."--Jewish Wars, B. vi. ch. v. & 3. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 8 Verse 8. The beginning of sorrows. Far heavier calamities are yet to come before the end. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 9 Verse 9. To be afflicted. By persecution, imprisonment, scourging, etc. "They shall deliver you up to councils," Mr 13:9: to the great council, or sanhedrim--for this is the word in the original. See Barnes "Mt 5:22". This was fulfilled when Peter and John were brought before the council, Ac 4:5-7. Mark further adds, Mr 13:9 that they should be delivered to synagogues and to prisons to be beaten, and should be brought before rulers and kings for his name's sake. All this was remarkably fulfilled. Peter and John were imprisoned, Ac 4:3; Paul and Silas also, Ac 16:24. They were also beaten, (Ac 16:23.) Paul was brought before Gallio, Ac 18:12; before Felix, Ac 24:24; and before Agrippa, Ac 25:23. And shall kill you. That is, shall kill some of you. Stephen was stoned, Ac 7:59; James was killed by Herod, Ac 12:2, and in addition to all that the sacred writers have told us, the persecution under Nero took place before the destruction of Jerusalem, in which were put to death, with many others, Peter and Paul. Most of the apostles, it is believed, died by persecution. When they were delivered up, Jesus told them not to premeditate what they should say, for he would give them a mouth of wisdom, which all their adversaries could not gainsay or resist, Lu 21:14,15. The fulfillment of this is recorded in the case of Stephen, Ac 6:10; and of Paul, who made Felix tremble, Ac 24:25. Ye shall be hated of all nations. This was fulfilled then, and has been in all ages. It was judged to be a crime to be a Christian. Multitudes for this, and for nothing else, were put to death. For my name's sake. On account of attachment to me; or because you bear my name as Christians. {h} "Then shall" Lu 21:12 {i} "kill you" Joh 16:2; Ac 7:59 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 10 Verse 10. Shall many be offended. See Barnes "Mt 5:29". Many shall stumble, fall, apostatize, from a profession of religion. Many who professed to love me, shall then show that they had no real attachment to me; and in those trying times shall show that they knew nothing of genuine Christian love. See 1 Jo 2:19. Shall betray one another. Those who thus apostatize from professed attachment to me shall betray others who really love me. This they would do to secure their own safety, by revealing the names, habitations, or places of concealment of others. Shall hate one another. Not that real Christians would do this, but those who had professed to be such, would then show that they were not, and would hate one another. Luke adds, that they should be betrayed, "by parents, and brethren, and kinsfolks, and friends." They would break over the most tender ties to surrender Christians to punishment. So great would be their hatred of Christianity, that it would overcome all the natural endearments of kindred and home. This, in the persecutions of Christians, has been often done; and nothing shows more fully the deep and deadly hatred of the human heart to the gospel. {k} "offended" Mt 13:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 11 Verse 11. And many false prophets. Many men, pretending to be prophets, or foretellers of future events. This refers not to the false Messiahs of which he had spoken, Mt 24:6 but to prophets who should appear during the siege of the city. Of them Josephus says, "The tyrannical zealots who ruled the city suborned many false prophets to declare that aid would be given to the people from heaven. This was done to prevent them from attempting to desert, and to inspire confidence in God." See Jewish Wars, book vi., Chap. 5, & 2, 3. {l} "And many false" 2 Pe 2:1; 1 Jn 4:3 {m} "deceive many" 1 Ti 4:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 12 Verse 12. And because iniquity, etc. The word iniquity here seems to include the cruelty of the Jews and Romans in their persecutions; the betraying of Christians by those who professed to be such; and the pernicious errors of false prophets and others. The effect of all this would be, that the ardour of feeling of many Christians would be lessened. The word wax means to become. It is an old Saxon word, not used now in this sense, except in the Bible. The fear of death, and the deluding influence of false teachers, would lessen the zeal of many timid and weak professors; perhaps also of many real but feeble Christians. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 13 Verse 13. He that shall endure unto the end--shall be saved. The word "end" here has by some been thought to mean the destruction of Jerusalem, or the end of the Jewish economy. And the meaning has been supposed to be, he that perseveres in bearing these persecutions to the end of the wars shall be safe. God will protect his people from harm, so that not a hair of the head shall perish. Others, with more probability, have referred this to final salvation, and refer the "end" to the close of life. He that bears afflictions and persecutions faithfully--that constantly adheres to his religion, and does not shrink till death--shall be saved, or shall enter heaven. So Lu 21:18 says, there should not a hair of the head perish; i.e. they should be saved. A hair of the head, or the smallest part or portion, is a proverbial expression, denoting the certainty and completeness of their salvation. Lu 21:19 farther adds, "In your patience possess ye your souls." That is, keep your souls patient; keep proper possession of patience as your own. It is a part of religion to teach it; and in these trying times let it not depart from you. {o} "But he that" Re 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 14 Verse 14. And this gospel--shall be preached in all the world. The evidence that this was done is to be chiefly derived from the New Testament, and there it is clear. Thus Paul declares that it was preached to every creature under heaven, Col 1:6,23 that the faith of the Romans was spoken of throughout rite whole world, Ro 1:8 that he preached in Arabia, Ga 1:17 and at Jerusalem, and round about unto Illyricum, Ro 15:19. We know also that he travelled through Asia Minor, Greece, and Crete; that he was in Italy, and probably in Spain and Gaul, Ro 15:24-28. At the same time, the other apostles were not idle; and there is full proof that within thirty years after this prophecy was spoken, churches were established in all these regions. For a witness unto all nations. This preaching the gospel indiscriminately to all the Gentiles shall be a proof to them, or a witness, that the division between the Jews and Gentiles was about to be broken down. Hitherto the blessings of revelation had been confined to the Jews. They were the peculiar people of God. His messages had been sent to them only. When, therefore, God sent the gospel to all other people, it was proof, or a witness unto them, that the peculiar Jewish economy was at an end. Then shall the end come. The end of the Jewish economy. The destruction of the temple and city. {p} "be preached" Mt 28:19; Ro 10:18; Re 14:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 15 Verse 15. The abomination of desolation. This is a Hebrew expression, meaning an abominable or hateful destroyer. The Gentiles were all held in abomination by the Jews, Ac 10:28. The abomination of desolation means the Roman army; and is so explained by Lu 21:20. The Roman army is farther called the abomination, on account of the images of the emperor and the eagles, carried in front of the legions, and regarded by the Romans with divine honours. Spoken of by Daniel the prophet. Da 9:26,27; 11:31; 12:11. Stand in the holy place. Mark says, "standing where it ought not," meaning the same thing. All Jerusalem was esteemed holy, Mt 4:5. The meaning of this is, when you see the Roman armies standing in the holy city, or encamped around the temple, or the Roman ensigns or standards in the temple. Josephus farther relates, that when the city was taken, the Romans brought their idols into the temple, and placed them over the eastern gate, and sacrificed to them there. Jewish Wars, book vi., chap. 6, 1. Whoso readeth, etc. This seems to be a remark made by the evangelist, to direct the attention of the reader particularly to the meaning of the prophecy by Daniel. {q} "spoken of" Da 9:27; 12:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 16 Verse 16. Then let them, etc. Then Christians may know that the end is come, and should seek a place of safety. Destruction would not only visit the city, but would extend to the surrounding part of Judea. The mountains. The mountains of Palestine abound in caves, a safe retreat for those pursued. In all ages these caves were the favourite places of robbers; and were also resorted to by those in danger, 1 Sa 13:6; 22:1; 2 Sa 23:13; Jos 10:16. In those mountains they would be safe. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 17 Verse 17. Him which is on the housetop. The roofs of the houses in eastern countries were made flat, so that they were favourable places for walking and retirement. See Barnes "Mt 9:2". The meaning here is, that he who should be on the house-top when this calamity came upon the city, should flee without delay; he should not even take time to secure any article of apparel from his house. So sudden would be the calamity, that by doing it he would endanger his life. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 18 Verse 18. Return back to take his clothes. His clothes which, in working, he had laid aside; or which in fleeing he should throw off as an incumbrance. Clothes here means the outer garment, commonly laid aside when men worked, or ran. See Barnes "Mt 5:40". These directions were followed. It is said that the Christians, warned by these predictions, fled from the city to Pella, and other places beyond Jordan; so that there is not evidence that a single Christian perished in Jerusalem. Eusebius, Hist. Eccl., lib. 3, ch. 6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 19 Verse 19. No Barnes text on this verse. {r} "woe unto" Lu 23:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 20 Verse 20. But pray ye, etc. The destruction was certainly coming. It could not be prevented. Yet it was right to pray for a mitigation of the circumstances, that it might be as mild as possible. So we know that calamity is before us; sickness, pain, and bereavement, and death, are in our path; yet though we know that these things must come upon us, it is right to pray that they may come in as mild a manner as may be consistent with the will of God. We must die; but it is right to pray that the pains of our dying may be neither long nor severe. In the winter. On account of the cold, storms, etc. To be turned, then from home, and compelled to take up all abode in caverns, would be a double calamity. Neither on the sabbath day. Journeys were prohibited by the law on the sabbath, Ex 16:29. The law of Moses did not mention the distance to which persons might go on the sabbath; but most of the Jews maintained that it should not be more than two thousand cubits. Some supposed that it was seven furlongs, or nearly a mile. This distance was allowed, in order that they might go to their places of worship. Most of them held that it was not lawful to go farther, under any circumstances of war or affliction. Jesus teaches them to pray that it might not be on the sabbath, because if they should not go farther than a sabbath-day's journey, they would not be beyond the reach of danger; and if they did, they would be exposed to the charge of violating the law. It should be added, that it was almost impracticable to travel in Judea on that day, as the gates of the cities were usually closed, Ne 13:19-22. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 21 Verse 21. There shall be great tribulation. The word tribulation means calamity, or suffering. Lu 21:24 has specified in what this tribulation should consist. "They shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles shall be fulfilled." That is, until the time allotted for the Gentiles to do it shall be fully accomplished; or as long as God is pleased to suffer them to do it. The first thing mentioned by Luke is, that they should fall by the edge of the sword. That is, should be slain in war, as the sword was then principally used in war. This was most strikingly fulfilled. Josephus, in describing it, uses almost the very words of our Saviour. All the calamities, says he, which had befallen any nation from the beginning of the world, were but small in comparison with those of the Jews. Jewish Wars, book i., preface, § 4. He has given the following account of one part of the massacre when the city was taken: "And now rushing into the city, they slew whomsoever they found, without distinction, and burnt the houses and all the people who had fled into them. And when they entered for the sake of plunder, they found whole families of dead persons, and houses full of carcasses destroyed by famine; then they came out with their hands empty. And though they thus pitied the dead, they had not the same emotion for the living, but killed all they met, whereby they filled the lanes with dead bodies. The whole city ran with blood, insomuch that many things which were burning were extinguished by the blood." Jewish Wars, book vi. chap. 8, § 5; chap. 9, § 2, 3. He adds, that in the siege of Jerusalem, not fewer than eleven hundred thousand perished (Jewish Wars, book vi., chap. 9, § 3)--a number almost as great as are in the whole city of London. In the adjacent provinces no fewer than two hundred and fifty thousand are reckoned to have been slain; making in all whose deaths were ascertained, the almost incredible number of one million three hundred and fifty thousand, who were put to death. These were not indeed all slain with the sword. Many were crucified. "Many hundreds," says he, (Jewish Wars, book vi. Chap. xi Chap. xi. §1) "were first whipped, then tormented with various kinds of tortures, and finally crucified: the Roman soldiers nailing them (out of the wrath and hatred they bore to the Jews) one after one way, and another after another, to crosses, by way of jest, until at length the multitude became so great that room was wanting for crosses, and crosses for the bodies." So terribly was their imprecation fulfilled--" His blood be on us, and on our children," Mt 27:25. If it be asked how it was possible for so many people to be slain in a single city, it is answered, that the siege of Jerusalem commenced during the time of the passover, it is estimated that more than three millions were usually assembled. See Josephus, Jewish Wars, book vi., chap. ix., § 3, 4. A horrible instance of the distress of Jerusalem is related by Josephus. The famine during the siege became so great that they ate what the most sordid animals refused to touch. A woman of distinguished rank, having been plundered by the soldiers, in hunger, rage, and despair, killed and roasted her babe, and had eaten one half of him before the deed was discovered. Jewish Wars, book vi., chap. 3, § 3, 4. This cruel and dreadful act was also in fulfillment of prophecy, De 28:53,56,57. Another thing added by Luke Lu 21:24) was, that "they should be led captive into all nations." Josephus informs us that the captives taken during the whole war amounted to ninety-seven thousand. The tall and handsome young men Titus reserved for triumph; of the rest, many were distributed through the Roman provinces, to be destroyed by wild beasts in theatres; many were sent to the works in Egypt; many, especially those under seventeen years of age, were sold for slaves. Jewish Wars, book vi., chap. 9,. §2,3. {s} "For then shall be" Da 12:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 22 Verse 22. Except those days should be shortened. If the calamities of the siege should be lengthened out. If famine and war should be suffered to rage. No flesh be saved. None of the nations would be preserved alive. All the inhabitants of Judea would perish. The war, famine, and pestilence would entirely destroy them. But for the elect's sake. The elect here doubtless means Christians. See 1 Pe 1:2; Ro 1:7; Eph 1:4; 1 Th 1:4. The word elect means to choose. It is given to Christians because they are "chosen to salvation through sanctification of the Spirit and belief of the truth," 2 Th 2:13. It is probable that in Jerusalem and the adjacent parts of Judea, there were many who were true followers of Christ. On their account--to preserve them alive, and to make them the instruments of spreading the gospel he said those days should not be lengthened out, and suffered to produce their destruction. It is related by Josephus, (Jewish Wars, book i. chap. 12, § 1,) that Titus at first resolved to reduce the city by famine, he therefore built a wall around it, to keep any provisions from being carried in, and any of the people from going out. The Jews, however, drew up their army near the walls, engaged in battle, and the Romans pursued them, provoked by their attempts, and broke into the city. The affairs of Rome also at that time demanded the presence of Titus there and, contrary to his original intention, he pressed the siege, and took the city by storm--thus shortening the time that would have been occupied in reducing it by famine. This was for the benefit of the "elect." So the designs of wicked men, intended by them for the destruction of the people of God, are intended by God for the good of his chosen people. See Isa 10:7, and See Barnes "Isa 10:7" on that verse. {t} "for the elect's sake" Isa 65:8,9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 23 Verse 23. Lo, here is Christ. The Messiah. The Jews expected the Messiah to deliver them from Roman oppression. In the time of these great-calamities they would anxiously look for him, Many would claim to be the Messiah. Many would follow them. Many would rejoice to believe that he was come, and would call on others, Christians with the rest, to follow them. Believe it not. You have evidence that the Messiah has come, and you are not to be deceived by the plausible pretensions of others. {u} "Then if any" De 13:1-3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 24 Verse 24. False Christs. Persons claiming to be the Messiah. False prophets. Persons claiming to be the prophet spoken of by Moses, De 18:15 or persons pretending to declare the way of deliverance from the Romans, and calling the people to follow them. See Mt 24:5. Shall shew great signs and wonders. That is, shall pretend to work miracles. Shall so nearly resemble prophets in their miraculous power as to render it difficult to detect the imposture. Josephus represents the false Christs and prophets that appeared, as magicians and sorcerers. He says they led the people out into the deserts, and promised to work miracles to deliver them. Ant., book xx., chap. 8, § 6. If it were possible, they shall deceive, etc. So nearly would their pretended miracles resemble true miracles, as to render it difficult to detect the imposition; and so much so, that if it were possible they would persuade even true Christians that they were the Messiah. But this was not possible. They would be too firmly established in the belief that Jesus was the Christ, to be wholly led away by others. Christians may be sometimes led far astray; they may be in doubt about some great doctrines of religion; they may be perplexed by the cavils and cunning craftiness of those who do not love the truth; but they cannot be wholly deceived, and seduced from the Saviour. Our Saviour says, that if this were possible, it would be done then. But it was not possible. {v} "For there shall" Mt 24:5,11 {w} "shall shew" 2 Th 2:9-11; Re 13:13 {x} "if it were possible" Joh 10:28,29 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 25 Verse 25. Behold, etc. Mark adds, Mr 13:23 "Take ye heed." The reason why he told them before, was that they might be on their guard, and be prepared for those calamities. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 26 Verse 26. Behold, he is in the desert. The Jews had formed the expectation that the Messiah would appear suddenly, from some unexpected quarter. Hence many would be looking to the desert places, expecting that he would come from them. Accordingly, most of the impostors and pretended prophets led their people into the deserts. Go not forth. Do not follow them. They will only deceive you. In the secret chambers. Concealed in some house, or some retired part of the city. Many would, doubtless, pretend that the Messiah was concealed there; and, either for the purpose of encouraging or deceiving the people, would pretend that they had discovered him. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 27 Verse 27. For as the lightning cometh out of the east, etc. This is not designed to denote the quarter from which he would come, but the manner. He does not mean to affirm that the Son of man will come from the east, but that he will come in a rapid and unexpected manner, like the lightning. Many would be looking for him in the desert; many in secret places. But, he said, it would be useless to be looking in that manner. It was useless to look to any particular part of the heavens, to know where the lightning would next flash. In a moment it would blaze in an unexpected part of the heavens, and shine at once to the other part. So rapidly, so unexpectedly, in so unlooked-for a quarter would be his coming. See Lu 10:18; Zec 9:14. The coming of the Son of man. It has been doubted whether this refers to the destruction of Jerusalem, or to the coming at the day of judgment. For the solution of this doubt, let it be remarked, (1.) that those two events are the principal scenes in which our Lord said he would come, either in person or in judgment. (2.) That the destruction of Jerusalem is described as his coming, his act, for their great crimes. (3.) That these events--the judgment of Jerusalem and the final judgment --in many respects greatly resemble each other. (4.) That they will bear, therefore, to be described in the same language. And, (5.) therefore, that the same words often include both events, as properly described by them. The words, therefore, had doubtless a primary reference to the destruction of Jerusalem, but such an amplitude of meaning as also to express his coming to judgment. See Barnes "Isa 1:1, § 7, (3.) {y} "the lightning" Zec 9:14; Lu 17:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 28 Verse 28. Wheresoever, etc. The words in this verse are proverbial. Vultures and eagles easily ascertain where dead bodies are, and come to devour them. So with the Roman army. Jerusalem is like a dead and putrid corpse. Its life is gone, and it is ready to be devoured. The Roman armies will find it out, as the vultures do a dead carcass, and will come around it, to devour it. This proverb also teaches a universal truth. Wherever wicked men are, there will be assembled the instruments of their chastisement. The providence of God will direct them there, as the eagles are directed to a dead carcass. This verse is connected with the preceding by the word "for," implying that this is a reason for what is said there, that the Son of man would certainly come to destroy the city, and that he would come suddenly. The meaning is, he would come by means of the Roman armies, as certainly, as suddenly, and as unexpectedly, as whole flocks of vultures and eagles, though unseen before, suddenly find their prey, see it at a great distance, and gather in multitudes around it. Travellers in the deserts of Arabia tell us that they sometimes witness a speck in the distant sky, which for a long time is scarcely visible. At length, it grows larger; it comes nearer; and they at last find that it is a vulture, that has from an immense distance seen a carcass lying on the sand. So keen is their vision, and so aptly does this represent the Roman armies, though at an immense distance, yet spying, as it were, Jerusalem, a putrid carcass, and hastening in multitudes to destroy it. {x} "For wheresoever" Job 39:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 29 Verse 29. Shall the sun be darkened, etc. The images here used are not to be taken literally. They are often used by the sacred writers to denote any great calamities. As the darkening of the sun and moon, and the falling of the stars would be an inexpressible calamity, so any great catastrophe, any overturning of kingdoms or cities, or dethroning of kings and princes, is represented by the darkening of the sun and moon, and by some terrible convulsion in the elements. Thus the destruction of Babylon is foretold in similar terms, Isa 13:10; and of Tyre, Isa 24:23. The slaughter in Bozrah and Idumea is predicted in the same language, Isa 34:4. See also Isa 50:3; 60:19,20; Eze 32:7; Joe 3:15. To the description in Matthew, Luke has added, Lu 21:25 there should be "distress of nations, with perplexity; the sea and the waves roaring; men's hearts falling them for fear, and for looking after those things which are coming upon the earth." All these are figures of great and terrible calamity. The roaring of the waves of the sea denotes great tumult and affliction among the people, Perplexity means doubt, anxiety; not knowing what to do to escape. Men's hearts failing them for fear, or by reason of fear. Their fears would be so great as to take away their courage and strength. {a} "shall be darkened" Isa 13:10; Eze 32:7; Am 5:20; Ac 2:20; Re 6:12 {b} "heavens shall be shaken" 2 Pe 3:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 30 Verse 30. The sign of the Son of man. The evidence that Christ is coming to destroy the city of Jerusalem. It is not to be denied, however, that this description is applicable also to his coming at the day of judgment. The disciples had asked him, Mt 24:3 what should be the sign of his coming, and of the end of the world. In his answer, he has reference to both events, and his language may be regarded as descriptive of both. At the destruction of Jerusalem, the sign or evidence of his coming was found in the fulfillment of these predictions. At the end of the world, the sign of his coming will be his personal approach with the glory of his Father and the holy angels, 1 Th 4:16; Lu 21:27; Mt 26:64; Ac 1:11. All the tribes of the earth mourn. This is, either all the tribes or people of the land of Judea shall mourn at the great calamities coming upon them, or all the nations of the world shall wail when He comes to judgment. All the wicked shall mourn at the prospect of their doom, Re 1:7. The cause of their wailing at the day of judgment shall be chiefly that they have pierced, killed, rejected the Saviour, and that they deserve the condemnation that is coming upon them, Joh 19:37; Zec 12:12. And they shall see the Son of man. The Lord Jesus coming to judgment. Probably this refers more directly to his coming at the last day, though it may also mean that the evidence of his coming to destroy Jerusalem shall then be seen. In the clouds of heaven. He ascended in a cloud, Ac 1:9. He shall return in like manner, Ac 1:11. The clouds of heaven denote not the clouds in heaven, but the clouds that appear to shut heaven, or the sky, from our view. With power. Power, manifest in the destruction of Jerusalem, by the wonders that preceded it, and by the overturning of the temple and city. In the day of judgment, power manifest by consuming the material world, 2 Pe 3:7,10,12 by raising the dead, Joh 5:29,30; 1 Co 15:52 by changing those who may be alive when he shall come; that is, making their bodies like those who have died, and been raised up, 1 Th 4:17; 1 Co 15:52 by bringing the affairs of the world to a close, receiving the righteous to heaven, Mt 25:34; 1 Co 15:57 and by sending the wicked, however numerous or however strong, down to hell, Mt 25:41,46; Joh 5:29. Great glory. The word glory here means the visible display of his honour and majesty. This glory will be manifested by the manner of his coming, Mt 26:64 by the presence of the angels, Mt 25:31; and by the wonders that shall attend him down the sky. {c} "of man in" Da 7:13; Re 1:7 {d} "and they shall" Mt 16:27; Mr 13:26; Lu 22:69 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 31 Verse 31. And he shall send his angels. Angels signify, literally, messengers, Lu 7:24; 9:52. The word is often applied to inanimate objects, or to anything that God employs to rescue his people from danger, Ps 104:4. But it most commonly refers to the race of intelligences more exalted than man, who are employed often in the work of man's rescue from ruin, and his salvation, Heb 1:14. In either of these senses, it might here refer to deliverance granted to his people in the calamities of Jerusalem. It is said that there is reason to believe that not one Christian perished in the destruction of that city, God having in various ways secured their escape, so that they fled to Pella, where they dwelt when the city was destroyed. But the language seems to refer rather to the end of the world; and no doubt its principal application was intended to be to the gathering of his elect, at the day of judgment. With a great sound of a trumpet. The Jewish assemblies used to be called together by the sound of a trumpet, as ours are by bells, Le 25:9; Nu 10:2; Jud 3:27. Hence, when they spoke of convening an assembly, they spoke also of doing it by sounding a trumpet. Our Saviour, speaking to Jews, used language to which they were accustomed, and described the assembling of the people at the last day in language which they were accustomed to use in calling assemblies together. It is not certain, however, that he meant that this would be literally so, but only to indicate the certainty that the world would be assembled together. Similar language is often used, when speaking of the judgment, 1 Th 4:16; 1 Co 15:52. A trump, or trumpet was a wind instrument, made at first of the horns of oxen, and afterwards of rams' horns, cut off at the smaller extremity. In some instances it was made of brass, in the form of a horn. The common trumpet was straight, made of brass or silver, a cubit in length, the larger extremity shaped so as to resemble a small bell. In times of peace, in assembling the people, this was sounded softly. In times of calamity, or war, or any great commotion, it was sounded loud. Perhaps this was referred to when our Saviour said, with a great sound of a trumpet. They shall gather together his elect. Elect. See Barnes "Mt 24:22". The word means Christians--the chosen of God. If this refers to the destruction of Jerusalem, it means, God shall send forth his messengers--whatever he may choose to employ for that purpose--signs, wonders, human messengers, or the angels themselves--and gather Christians into a place of safety, so that they shall not be destroyed with the Jews. If it refers to the last judgment, as it doubtless in a primary or secondary sense does, then it means that he will send his angels to gather his chosen, his elect, together from all places, Mt 13:39,41-43. This shall be done before the living shall be changed, 1 Co 15:51,52; 1 Th 4:16,17. From the four winds. That is, from the four quarters of the globe--east, west, north, and south. The Jews expressed those quarters by the winds blowing from them. See Eze 37:9. See also Is 43:5,6. From one end of heaven etc. Mark says, Mr 13:27 from the uttermost part of the earth to the uttermost part of heaven." The expression denotes that they shall be gathered from all parts of the earth where they are scattered. The word heaven is here used to denote the visible heavens or the sky, meaning that through the whole world he would gather them. See Ps 19:1-6; De 4:32. {1} "angels" or, "with a trumpet and a great voice" {e} "sound" 1 Th 4:16 {f} "his elect" Zec 14:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 32 Verse 32. Now learn a parable. See Barnes "Mt 13:3". The word here means, rather, an illustration. Make a comparison, or judge of this as you do respecting a fig-tree. Fig tree. This was spoken on the Mount of Olives, which produced not only olives, but figs. Possibly one was near when he spoke this. When his branch, etc. When the juices return from the roots into the branches, and the buds swell and burst, as if tender, and too feeble to-contain the pressing and expanding leaves. When you see that, you judge that spring and summer are near. {g} "learn" Lu 21:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 33 Verse 33. So likewise ye, etc. In the same manner, when you see what I have predicted, the signs around Jerusalem, then know that its destruction is at hand. Is near. Luke says, Lu 21:28 that "your redemption draweth nigh;" and, Lu 21:31 "the kingdom of God is nigh at hand." Your deliverance from the dangers that threaten the city approaches, and the kingdom of God will be set up in the earth; or your everlasting redemption from sin and death will come at the day of judgment, and his eternal kingdom is to be established in the heavens. {1} "it" or, "He" {h} "even" Jas 5:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 34 Verse 34. This generation, etc. This age; this race of men. A generation is about thirty or forty years. The destruction of Jerusalem took place about forty years after this was spoken. See Barnes "Mt 16:28". Till all these things, etc. Till these things shall receive a full accomplishment. Till events shall take place that shall be a complete fulfillment, if there were nothing farther intended. He does not mean to exclude here the reference to the judgment, but to say that the destruction of Jerusalem would be such as to make appropriate the words of the prediction, were there nothing beyond. So when death was threatened to Adam, the propriety of the threatening would have been seen, and the threatening would have been fulfilled, had men suffered only temporal death. At the same time, the threatening had a fulness of meaning, that would cover also, and justify, eternal death in hell. Thus the words of Christ, describing the destruction of Jerusalem, had a fulness of signification that would meet also the events of the judgment, and whose meaning would not be filled up till the world was closed. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 35 Verse 35. Heaven and earth shall pass away, etc. You may sooner expect to see the heaven and earth pass away, and return to nothing, than my words to fail. {i} "Heaven and earth" Ps 102:26; Isa 51:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 36 Verse 36. But of that day and hour. Of the precise time of the fulfillment. The general signs of its coming have been given; as the budding of the fig-tree is a certain indication that summer is near. But the precise time is not indicated by these things. One part of their inquiry was, Mt 24:3 when those things should be. He now replies to them, by saying that the precise time would not be foretold. Knoweth no man, no, not the angels. See Barnes "Mr 13:32". {k} "But of that" Zec 14:7; 1 Th 5:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 37 Verse 37. Noe. The Greek way of writing Noah. See Ge 6:1-9:29. The coming of the Son of man would be as it was in the days of Noah: 1st. In its being sudden and unexpected, the precise time not being made known, though the general indications had been given. 2nd. The world would be found as it was then. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 38 Verse 38. For as in the days, etc. The things mentioned here denote attention to the affairs of this life, rather than to what was coming on them. It does not mean that these things were wrong, but only that such was their actual employment, and that they were regardless of what was coming upon them. {l} "until the day" Ge 6:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 39 Verse 39. And knew not. That is, they knew not the exact time, until it came upon them. So, says he, it shall be when the Son of man shah come. They shall not know the precise time until he comes, and then they shall be found engaged in the ordinary business of life unconcerned. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 40 Verse 40. Then shall two be in the field, etc. The calamity shall come suddenly. There shall be no escape for those whom it overtakes. One shall be taken. The word taken may mean, either to be taken away from the danger, i.e. rescued, as Lot was, Lu 17:28,29 or to be taken away by death. Probably the latter is the meaning. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 41 Verse 41. Two women, etc. Grinding in the East was performed, as it is now, chiefly by hand. The mill-stones were about two feet in diameter, and half a foot in thickness. The lower one was fixed, and the upper one was turned by a handle, or crank. This was done by two persons, who sat opposite to each other. One took hold of the mill-handle, and turned it half way round; the other then seized it, and completed the revolution. This was done by women; by servants of the lowest order; and was a very laborious employment. See Ex 11:5 Job 31:10; Isa 47:2; Jud 16:21. The meaning of this verse is similar to the former, of two persons sitting near to each other, one shall be taken, and the other left. The calamity would be sudden, and would come upon them before they were aware. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 42 Verse 42. Watch. Be looking for his coming. Be expecting it as near; as a great event; as coming in an unexpected manner. Watch the signs of his coming, and be ready. {m} "therefore" Lu 12:39; Re 3:3; 16:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 43 Verse 43. But know this, etc. If a man knew the hour, or about the hour, when a robber would come, he would be ready for him. So you know not the exact hour, but you know it is near, when the Son of man will come. He will come suddenly, as a thief comes, without giving previous warning, 1 Th 5:2; 2 Pe 3:10; Re 3:3; 16:15. Goodman. See Barnes "Mt 20:11". Thief. A robber. A thief, with us, means one who takes goods without doing violence --secretly, silently. The original word means one who does it by housebreaking, or by highway violence, Lu 10:30. Broken up. Broken into--either by the doors or windows. In what watch. In which of the four quarters of the night. See Barnes "Mt 14:25". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 44 Verse 44. Be ye also ready. Lu 21:36 says, that he charged them to pray always, that they might be accounted worthy to escape those things--the judgments coming upon the wicked--and to stand before the Son of man--i. e. to stand there approved by him, or admitted to his favour. He also charged them Lu 21:34 to take heed, and not to suffer their hearts to be overcharged with surfeiting, or too much eating, or drunkenness, or the cares of this life, lest that day should come upon them unawares; things improper if there were no judgment-- peculiarly mad and wicked when the judgment is near. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 45 Verses 45--51. This passage is in fact a parable, though it is not expressly so called. The design is to show that his disciples should act as if they were each moment expecting his return. This he illustrates by the conduct of a servant who did not expect his master soon to return, who acted with great impropriety, and who was accordingly punished. Verse 45. Who then is a faithful and wise servant, etc. By the conduct of a faithful and wise servant he intends to denote a faithful Christian, a servant of God, or a teacher of religion. Whom his lord. His master. It has no reference to God. It means the lord or master of the servant. Applied to Christian teachers, in the spiritual meaning of the parable, it refers to Christ, who has appointed them as teachers, and who is their Lord and Master, Joh 13:13,14. Over his household. His family. Christian ministers are the servants of God appointed over the church, the family of Christ, 1 Th 5:12,13; 1 Co 3:5; 4:1,2; 12:28. Meat in due season. The word meat here means food of all kinds. When the Bible was translated into English, it included, as the original does, all kinds of provisions requisite to support and nourish life. In due season. At the proper time. As they need it, or in the accustomed times. This was the office of a steward. Among the ancients this office was often filled by a slave--one who had shown himself trusty and faithful. The duty was to have a general superintendence over the affairs of the family. Applied to Christian ministers, it means that they are to feed the flock of God, to minister to their wants, and to do it as they need it, Joh 21:15-17; Ac 20:28; 1 Co 4:1,2. {n} "meat" Jer 3:15 {o} "due season" Mt 13:52 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 46 Verse 46. No Barnes text on this verse. See Barnes on "Mt 25:45" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 47 Verse 47. Shall make him ruler, etc. Shall confirm his appointment over his household, and, as a reward, shall place him over all his property. This does not mean that ministers shall have a higher rank or office, but is a circumstance of the parable or story, designed to show the effect of faithfulness. Faithful servants of Christ shall be rewarded. This will be done by his approbation, and by the rewards of the heavenly world. {p} "ruler over all his goods" Mt 25:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 48 Verse 48. That evil servant. If that servant so appointed, having this office, should be evil or wicked. Say in his heart. Secretly suppose. Delayeth his coming. Will not return in a long time; or does not return as soon as was expected, and perhaps may not at all. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 49 Verse 49. Smite his fellowservants, etc. This is the conduct of a wicked servant, who, supposing he would not be called to account, and abusing his authority, gave himself up to oppression, carousing, and debauchery. It is designed to represent the conduct of ministers who are unfaithful, overbearing, and who abuse their trust in the church. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 50 Verse 50. No Barnes text on this verse. See Barnes on "Mt 24:45" {q} "in a day" 1 Th 5:3; Re 3:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 51 Verse 51. Shall cut him asunder. This kind of punishment was anciently practised. Sometimes it was done by the sword, sometimes by saws. It was practised among the Chaldeans, Da 2:5; 3:29 and among the Hebrews, 2 Sa 12:31; 1 Sa 15:33; 1 Ki 3:25; Heb 11:37. It was also practised by the Egyptians and Romans. It is not, perhaps, here to be taken literally, but signifies that the wicked servant should be severely punished. Hypocrites. See Barnes "Mt 6:2". They are spoken of here as the worst of men. Weeping and gnashing of teeth. See Barnes "Mt 8:12,13". The unfaithful and wicked minister of God, who lives without expectation or fear of judgment, shall suffer the severest punishment inflicted on sinners in the world of woe. {r} "There shall" Mt 25:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 1 MATTHEW CHAPTER 25 Verse 1. Then shall the kingdom of heaven. See Barnes "Mt 3:2". The phrase here refers to his coming in the day of judgment. Shall be likened. Or shall resemble. The meaning is, when the Son of man returns to judgment, it shall be as it was in the case of ten virgins in a marriage ceremony. The coming of Christ to receive his people to himself is often represented under the similitude of a marriage--the church being represented as his spouse or bride. The marriage relation is the most tender, firm, and endearing of any known on earth, and on this account it fitly represents the union of believers to Christ. See Mt 9:15; Joh 3:29; Re 19:7; 21:9; Eph 5:25-32. Ten virgins. These virgins, doubtless, represent the church--a name given to it because it is pure and holy. See 2 Co 11:2; La 1:15; 2:13. Which took their lamps, and went forth to meet the bridegroom. The lamps used on such occasions were rather torches or flamebeaux. They were made by winding rags around pieces of iron or earthenware, sometimes hollowed so as to contain oil, and fastened to handles of wood. These torches were dipped in oil, and gave a large light. Marriage ceremonies in the East were conducted with great pomp and Solemnity. The ceremony of marriage was performed commonly in the open air, on the banks of a stream. Both the bridegroom and bride were attended by friends; they were escorted in a palanquin, carried by four or more persons. After the ceremony of marriage succeeded a feast of seven days if the bride was a virgin, or three days if she was a widow. This feast was celebrated in her father's house. At the end of that time the bridegroom conducted the bride, with great pomp and splendour, to his own home. This was done in the evening, or at night, Jer 7:34; 25:10; 33:11. Many friends and relations attended them; and besides those who went with them from the house of the bride, there was another company that came out from the house of the bridegroom to meet them, and welcome them. These were probably female friends and relatives of the bridegroom, who went out to welcome him and his new companion to their home. These are the virgins mentioned in this parable. Not knowing precisely the time when the procession would come, they probably went out early, and waited by the way till they should see indications of its approach. In the celebration of marriages in the East at the present day, many of the peculiar customs of ancient times are observed. At a Hindoo marriage, says a modern missionary, "the procession of which I saw some years ago, the bridegroom came from a distance, and the bride lived at Serampore, to which place the bridegroom was to come by water. After waiting two or three hours, at length, near midnight, it was announced, in the very words of Scripture, 'Behold, the bridegroom cometh; go ye out to meet him.' All the persons employed now lighted their lamps, and ran with them in their hands to fill up their stations in the procession; some of them had lost their lights, and were unprepared, but it was then too late to seek them, and the cavalcade moved forward to the house of the bride; at which place the company entered a large and splendidly illuminated area, before the house, covered with an awning, where a great multitude of friends, dressed in their best apparel, were seated upon mats. The bridegroom was carried in the arms of a friend, and placed in a superb seat in the midst of the company, where he sat a short time, and then went into the house, the door of which was immediately shut, and guarded by sepoys. I and others expostulated with the door-keepers, but in vain. Never was I so struck with our Lord's beautiful parable as at this moment--'And the door was shut.'" The journal of one of the American missionaries in Greece contains an account of an Armenian wedding which she attended; and, after describing the dresses and previous ceremonies, she says, that at twelve o'clock at night, precisely, the cry was made by some of the attendants, Behold, the bridegroom cometh; and immediately five or six men set off to meet him. Bridegroom. A man newly married. {s} "virgins" Ps 45:14; So 6:8,9; 2 Co 11:2 {t} "bridegroom" Joh 3:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 2 Verses 2-4. And five of them were wise. The words wise and foolish, here, refer only to their conduct in regard to the oil. The one part was wise in taking oil, the other foolish in neglecting it. The conduct of those who were wise refers to those who are prepared for the coming of Christ--prepared by possessing real piety, and not merely profession. The conduct of those without oil expresses the conduct of those who profess to love him, but are destitute of true grace, and are unprepared to meet him. Nothing can be argued from the number here, in regard to the proportion of sincere Christians among professors. Circumstances in parables are not to be pressed literally. They are necessary to keep up the story, and we must look chiefly or entirely to the scope or design of the parable to understand its meaning. In this parable the scope is to teach us to watch or be ready, Mt 25:13. It is not to teach us the number of those who shall be saved, and those who shall not. In teaching us to watch and be ready, our Lord gives great additional interest by the circumstances of this narrative; but there is no authority for saying that he meant to teach that just half of professing Christians would be deceived. The probability is, that nothing like that number will be found to have been hypocrites. Oil in their vessels. The five foolish virgins probably expected that the bridegroom would come immediately. They therefore provided for no delay, and no uncertainty. The wise virgins knew that the time of his coming was uncertain, and they therefore furnished themselves with oil. This was carried in vessels, so that it could be poured on the torch or flambeaux when it was necessary. Vessels. Cups, cans, or anything to hold oil. {u} "And five" Jer 24:2-9; Mt 22:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 3 Verse 3. No Barnes text on this verse. See Barnes on "Mt 25:2" {v} "no oil" Isa 48:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 4 Verse 4. No Barnes text on this verse. See Barnes on "Mt 25:2" {w} "oil in their vessels" 1 Jo 2:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 5 Verse 5. The bridegroom tarried. That is, while they waited for him. It was uncertain at what time he would come. He delayed longer than they expected. All slumbered and slept. Waiting till near midnight, they fell into repose. This circumstance is not to be pressed to prove that all Christians will be asleep, or cold and careless, when the Lord Jesus will come. It will not be true. Many may be so; but many also will be looking for his coming. This circumstance is designed simply to show more clearly the duty of being ready, Mt 25:13. It does not mean to affirm it as a fact that none will be ready. {x} "slumbered" 1 Th 5:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 6 Verse 6. At midnight. Later than was the usual custom, and hence they had fallen asleep. A cry made. Of those who were coming with the bridegroom. {y} "midnight" Re 16:15 {z} "a cry made" 1 Th 4:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 7 Verse 7. Trimmed their lamps. Burning till midnight, the oil was exhausted. They gave a dim and obscure light. They trimmed them by removing the burnt parts of the linen or the torch, so that they would burn clear. It was proper also to dip them again in oil, or to pour oil upon them. This strikingly represents the conduct of most men at the approach of death. They then begin to make ready. they are alarmed, anxious, trembling, and asking the aid of others; and often when it is for ever too late. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 8 Verse 8. No Barnes text on this verse. {1} "gone" or, "are going" {b} "out" Lu 12:35 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 9 Verse 9. No Barnes text on this verse. {c} "rather" Isa 4:1,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 10 Verse 10. Went in with him to the marriage. The marriage feast. The marriage ceremony took place before the bride left her father's house; but a feast was given at the house of her husband, and which was also called the marriage, or a part of the marriage solemnities. This part of the parable doubtless represents the entrance of those who are ready, or prepared, into the kingdom of God, when the Son of man shall come. They will be ready who repent of their sins; who believe on the Lord Jesus; who live a holy life; and who wait for his coming. See Mr 16:16; Joh 5:24; Ac 3:19; Re 22:11; 2 Pe 3:11,12; 1 Ti 6:17-19; 2 Ti 4:6-8. The door was shut. No more could be admitted to the marriage feast. So, when the truly righteous shall all be received into heaven, it will be closed against all others. There will be no room for preparation afterwards, Re 22:11; Ec 11:3; 9:10; Mt 25:46. {d} "while they went" Am 8:12,13 {e} "was shut" Heb 3:18,19; Re 22:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 11 Verse 11. Open to us. This is not to be understood as implying that any will come after the righteous shall be admitted into the kingdom, and claim admission then. It is a part of the parable to illustrate the general truth inculcated, or to prepare the way for what is afterwards said, and keep up the narrative, and make it consistent. {f} "saying, Lord" Mt 7:21-23; Heb 12:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 12 Verse 12. I know you not. You were not in the company of those who attended me to the marriage feast, and are unknown to me. Applied to professing Christians, having only a profession of religion, but no real piety, it means I know, or acknowledge you not as Christians. I do not approve of you, or delight in you, or admit you to be my friends. The word know is often used in the sense of approving, loving, acknowledging as real friends and followers. See Mt 7:23 Psa 1:6; 2 Ti 2:19; 1 Th 5:12. {g} "I know you not" Hab 1:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 13 Verse 13. Watch therefore, etc. This is the scope or design of the whole parable. This is the great truth he wished to inculcate, and all parts of the parable are to be interpreted in reference to this admonition. Like the virgins, many are professedly going to meet the Bridegroom--the Lord Jesus Christ. Like the coming of the bridegroom, his advent will be sudden. It will be to many at an unexpected time. Many, even professing Christians, will be engaged the business of the world; thoughtless about eternity; not expecting his approach, and not prepared. They will only profess to know him, but in works they will deny him. So death will come. All approaches of the Son of God to judge men are sudden, and to many unexpected. So many, when they shall see him coming, at death or the judgment, will begin, like the foolish virgins, to be active, and to prepare to die. But it will be too late. They that are ready will enter-in, and heaven will be closed for ever against all others. The coming of the Saviour is certain. The precise time when he will come is not certain. As the virgins should all have watched and been ready, so should we. They who are Christians should be ever watchful; and they who are not should lose no time to be ready; for in such an hour as they think not the Son of man shall come. The Son of man cometh. This refers, doubtless, to his coming in the day of judgment. The circumstances of the parable do not seem at all to apply to his coming to destroy Jerusalem, but are aptly expressive of his advent to judge the world. {h} "therefore" Mt 24:42,44; Mr 13:33,35; Lu 21:36 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 14 Verse 14. For the kingdom of heaven, etc. This parable of the talents was spoken still farther to illustrate the manner in which he would deal with men at his return to judgment, The words, the kingdom of heaven, are not in the original, but are very properly inserted by the translators. The design of the parable is to teach that those who improve their talents or faculties in the cause of religion-- who improve them to their own salvation, and in doing good to others --shall be proportionally rewarded. But they who neglect their talents, and neither secure their own salvation nor do good to others, will be punished. The kingdom of heaven is like such a man; that is, God deals with men, in his government, as such a man did. His own servants. That is, such of them as he judged worthy [of] such a trust. These represent the apostles, Christian ministers, professing Christians, and perhaps all men. The going into a far country may represent the Lord Jesus going into heaven. He has given to all talents to improve, Eph 4:8. His goods. His property-representing the offices, abilities, and opportunities for doing good, which he has given to his professed followers. {i} "For the kingdom of heaven" Lu 19:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 15 Verse 15. Five talents. See Barnes "Mt 18:24". A talent of silver was worth about 1519 dollars, 23 cents, [or £342 3s. 9d.] It here denotes the highest abilities given to men; perhaps the highest offices in the church, and the greatest opportunity of doing good. According to his several ability. According to the ability of each one. According as he saw each one was adapted to improve it. So in the church and the world. God gives men stations which he judges them adapted to fill, and requires them to fill them. So he makes distinctions among men in regard to abilities, and in the powers and opportunities of usefulness; requiring them only to occupy those stations, and discharge their duties there, 1 Co 4:7. {1} "talent" "A talent is 187l 10s." Mt 18:24 {k} "ability" Ro 12:6; 1 Co 12:4; Ep 4:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 16 Verses 16,17. The two who had received most employed their money in trade, and by honest industry doubled it before their master returned; representing the conduct of those who make a good improvement of their abilities, and employ them in doing good. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 17 Verse 17. No Barnes text on this verse. See Barnes on "Mt 25:16" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 18 Verse 18. Digged in the earth, etc. This represents the conduct of those who neglect the abilities that God has given, and fail to do what he has required. This is done often: 1st. On the plea that they do not occupy a high station. 2nd. That they have slender abilities, and can do little good. 3rd. As it was in this case, that God had not given them as much, as he did others, and they will therefore do nothing. These pleas are without foundation; for, first, God does not require us to do as much as those who have greater abilities; but this is not a reason why we should do nothing, 2 Co 8:12. Second. That situation is honourable, and may be useful, where God has placed us; and though humble, yet in that we may do much good, 1 Co 12:11-31. Third. Men of slender abilities may often do more good in the world than men of much greater talents. It is rather a warm heart than a strong head which is required to do good. A humble Christian, by his life, example, and conversation, may often do much more good than is done by those in more elevated stations, and with far greater gifts. We are not to suppose by this, however, that our Saviour meant to teach that only those of feeble talents neglected their duty. The parable does not require us to do this; and the fact is, perhaps, that those most highly endowed are the farthest from properly improving their talents. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 19 Verse 19. After a long time, etc. By the return of the lord of those servants to reckon with them, is denoted the return of Christ to call men to an account for the manner in which they have improved their talents. See Ro 14:12; 2 Co 5:10; 1 Th 4:16; Ac 1:11; 17:31 Reckoneth with them. To reckon is to settle accounts. Here it means to inquire into their faithfulness, and to reward or punish them accordingly. {l} "long time" Mt 24:48 {m} "reckoneth" Mt 18:23,24 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 20 Verse 20. I have gained. Gained by trading, Mt 25:16. By honest industry. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 21 Verse 21. Ruler over many things. I will promote thee to greater honours and more important trusts. Joy of thy lord. In the mean time, share the pleasures and enjoyments of his palace; be his companion; and receive the rewards which he has promised thee. The joy of his lord may mean either the festivals and rejoicing at his return, or the rewards which his lord had prepared for his faithful servants. Applied to Christians, it means that they who rightly improve their talents shall, at the return of Christ, be promoted to great honours in heaven, and be partakers of the joys of their Lord in the world of glory. See Mt 25:34; 1 Jo 2:28. {n} "ruler" Lu 12:44; 22:29; Re 3:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 22 Verse 22. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 24 Verse 24. The one talent. The design of this part of the parable is to show that no one is excused in indolence because he has few talents. God will require of him only according to his ability, 1 Co 4:2; Lu 12:48; 2 Co 8:12. An hard man. Of a sordid, griping disposition; taking advantage of the poor, and oppressing them. Reaping, etc. This is indicative of an avaricious and overbearing disposition. Compelling the poor to sow for him, and reaping all the benefit himself. Hast not strawed. The word strew means to scatter--as men scatter seed in sowing it. It may mean also to ventilate, or to fan by ventilating, or winnowing. As sowing the seed is mentioned just before, it may be that this refers to gathering grain fanned or winnowed by others, while he did nothing--indicating also a hard or sordid disposition. {o} "hard man" Job 21:15 {p} "sown" Jer 2:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 25 Verse 25. I was afraid. I feared, lest by some accident thy talent would be lost if I put it out to trade, and that I should be severely punished by a hard master. I therefore kept it laid up safely, and hid it where it could not be lost. That is thine. There is what properly belongs to thee. There is the original talent that thou gavest me, and that is all that can be reasonably required. Observe here, (1.) that this expresses exactly the feelings of all sinners. God, in their view, is hard, cruel, unjust. (2.) All the excuses of sinners are excuses for indolence and sin, and to cheat themselves out of heaven. The effect of this excuse was to lose the reward; so of the excuses of sinners for not doing their duty. (3.) Sinners grudge everything to God. They are never willing to be liberal towards him, but are stinted and close; and if they give, they do it with hard feelings, and say that that is all he can claim. {q} "afraid" @Pr 26:13; Re 21:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 26 Verse 26. Slothful. Indolent, lazy, who had done nothing. God will judge men, not merely for doing wrong, but for not doing right. See Mt 25:45. That servant was wicked, because he had such an opinion of his master; he had shown that he was slothful, by not making good use of the talent, Mt 25:27. Thou knewest, etc. This should be understood, and might have been translated, as a question. If you knew he was such a man, you ought to have acted accordingly, so as to have escaped punishment. "Didst thou know that I reap, etc? Then thou shouldst have given my money to the exchangers," etc. This is not intended to admit that he was such a man, but to convict the slothful servant of guilt and folly in not having been prepared to meet him. {r} "wicked and slothful" Job 15:5,6; Mt 18:32; Lu 19:22; Jude 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 27 Verse 27. The exchangers. The exchangers were persons who were in the habit of borrowing money, Or receiving it on deposit at a low rate of interest, to be loaned to others at higher interest. They commonly sat by tables in the temple, with money ready to exchange or loan. See Mt 21:12. This money was left with the servant, not to exchange, nor to increase it by any such idle means, but by honest industry and merchandise; but since he was too indolent for that, he ought at least to have loaned it to the exchangers, that his master might have received some benefit from it. With usury. With interest, increase, or gain. The word usury, in our language, has a bad signification, meaning unlawful or exorbitant interest. This was contrary to the law, Ex 22:25; Le 25:36. The original means gain, increase, or lawful interest. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 29 Verse 29. For unto every one that hath shall be given. See Barnes "Mt 13:12". This seems to be a proverbial expression. It means, whosoever rightly improves what is committed to him shall receive more, or shall be rewarded; but he that misimproves what is committed to him shall not be rewarded. In pecuniary matters--in the literal sense of this parable--they who improve their money by industry or merchandise, increase it; they who do not--who are indolent or vicious--lose what they did possess, and it goes into the hands of the faithful and industrious. In the spiritual sense of the parable, it means only that they who are faithful shall be rewarded --not, however, that anything shall be taken from the unfaithful and given to them; and that the unfaithful and indolent shall be taken away from their privileges and punished. {s} "For unto" Mt 13:12; Mr 4:25; Lu 8:18; 19:26 {t} "taken away" Lu 10:42 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 30 Verse 30. And cast, etc. See Barnes "Mt 8:12". The spiritual meaning of the parable may be thus summed up: (1.) The servants of God are not all endowed with equal gifts and talents. (2.) They are bound to employ their talents in promoting his honour, and in a proper improvement of them. (3.) By employing their talents in a proper manner, they improve and strengthen them. (4.) They will be judged according to the improvements they have made (5.) All sinners look on God as a hard master, and as unreasonable and tyrannical. (6.) They will be judged, not merely for doing wrong, but for neglecting to do right. (7.) If the servant who kept the talent entire without injuring it, and who returned it to his master as he received it, was nevertheless judged, condemned, and cast away, what must they expect who abuse their talents, destroy by drunkenness and lust the noble faculties conferred on them, and squander the property that might be employed in advancing the interests of morals and religion! {u} "there shall be" Mt 8:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 31 Verse 31. When the Son of man, etc. This is in answer to the question which the disciples proposed to him respecting the end of the world, Mt 24:3. That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, appears (1.) from the fact that it was in answer to an express inquiry respecting the end of the world. (2.) All nations were to be assembled--which did not take place at Jerusalem. (3.) A separation was to take place between the righteous and the wicked --which was not done at Jerusalem. (4.) The rewards and punishments are declared to be eternal. None of these things took place at the destruction of Jerusalem. In his glory. In his own proper honour. With his glorified body, and as the Head and King of the universe, Ac 1:11; Ep 1:20-22; 1 Th 4:16 1 Co 15:24,25. The throne of his glory. This means, in the language of the Hebrews, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat of the King of Zion. It expresses the idea that he will come as a King and Judge to assemble his subjects before him, and to appoint them their rewards. {v} "When" Da 7:13; Zec 14:5; Mt 16:27; 19:28; Mr 8:38; Ac 1:11; 1 Th 4:16 2 Th 1:7; Jude 1:14; Re 1:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 32 Verse 32. And before him, etc. At his coming to judgment, the world will be burned up and destroyed, 2 Pe 3:10,12; Re 20:11. The dead in Christ, i.e., all true Christians--shall be first raised up from their graves, 1 Th 4:16. The living shall be changed --i.e., shall be made like the glorified bodies of those that are raised from the dead, 1 Co 15:52-54; 1 Th 4:17. All the wicked shall rise and come forth to judgment, Joh 5:28,29; Da 12:2; Mt 13:41,42; Re 20:13. Then shall the world be judged, the righteous saved, and the wicked punished. And he shall separate, etc. Shall determine respecting their character, and shall appoint them their doom accordingly. {w} "And before him" Ro 14:10; 2 Co 5:10; Re 20:12 {x} "separate them" Eze 20:38; Mt 13:49 {y} "shepherd divideth" Ps 78:52; Joh 10:14,27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 33 Verse 33. Shall set the sheep, etc. By the sheep are denoted, here, the righteous. The name is given to them because the sheep is an emblem of innocence and harmlessness. See Joh 10:7, 14-16, 27; Ps 100:3; 74:1; 23:1. On his right hand. The right hand is the place of honour, and denotes the situation of those who are honoured, or those who are virtuous. See Ec 10:2; Eph 1:20; Ps 110:1; Ac 2:25,33. The goats. The wicked. See Eze 34:17. The left. That is, the left hand. This was the place of dishonour, denoting condemnation. See Ec 10:2. {z} "right hand" Heb 1:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 34 Verse 34. The King. That is, the Lord Jesus, the King of Zion and of the universe, now acting as Judge, Lu 19:38; Joh 18:37; Re 17:14; 19:16. Blessed of my Father. Made happy, or raised to felicity by my Father. See Barnes "Mt 5:3". Inherit the kingdom. Receive as heirs the kingdom, or be received there as the sons of God. Christians are often called heirs of God, Ro 8:17; Ga 4:6,7; Heb 1:14; 1 Jo 3:2. Prepared for you, etc. That is, designed for you, or appointed for you. The phrase, from the foundation of the world, is used to denote that this was appointed for them in the beginning; that God has no new plan; that the rewards which he will now confer on them he always intended to confer. Christ says to the righteous that the kingdom was prepared for them. Of course God meant to confer it on them. They were individuals; and it follows that he intended to bestow his salvation on them as individuals. Accordingly, the salvation of his people is uniformly represented as the result of the free gift of God, according to his own pleasure, bestowed on individuals, and by a plan which is eternal, Ro 8:29,30; Eph 1:4,5, 11,12; 2 Th 2:13; 1 Pe 1:2; Joh 6:37. This is right and consistent with justice; for, (1.) all men are by nature equally undeserving. (2.) Bestowing favours on one does not do injustice to another, where neither deserves favour. Pardoning one criminal is not injuring another. Bestowing great talents on Locke, Newton, or Paul, did not injure me. (3.) If it is right for God to give eternal life to his people, or to admit them to heaven, it was right to determine to do it, which is but another way of saying that God resolved from all eternity to do right. Those who perish choose the paths which lead to death, and will not be saved by the merits of Jesus. No blame can be charged on God if he does not save them against their will, Joh 5:40; Mr 16:15,16. {a} "blessed of" Ps 115:15 {b} "inherit" Ro 8:17; 1 Pe 1:4 {c} "the kingdom" 1 Th 2:12; Re 5:10 {d} "prepared" 1 Co 2:9; Heb 11:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 35 Verses 35,36. I was an hungred. The union between Christ and his people is the most tender and endearing of all connexions. It is represented by the closest unions of which we have knowledge, Joh 15:4-6; Eph 5:23-32; 1 Co 6:15. This is a union not physical, but moral; a union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feelings, love the same objects, share the same trials, and inherit the same blessedness, Joh 14:19; Re 3:5,21; Ro 8:17. Hence he considers favours shown to his people as shown to himself, and will reward them accordingly, Mt 10:40,42. They show attachment to him, and love to his cause. By showing kindness to the poor, and needy, and sick, they show that they possess his spirit--for he did it when on earth; they evince attachment to him, for he was poor and needy; and they show that they have the proper spirit to fit them for heaven, 1 Jo 3:14,17; Jas 2:1-5; Mr 9:41. Was a stranger. The word stranger means a foreigner, or traveller; in our language, one unknown to us. To receive such to the rites of hospitality was, in eastern countries, where there were few or no public houses, a great virtue. See Ge 18:1-8; Heb 13:2. Took me in. Into your house. Received me kindly. Naked. Poorly clothed. Among the Jews they were called naked who were clad in poor raiment, or they who had on only the tunic or inner garment, without any outer garment. See Barnes "Mt 5:40 Ac 19:16; Mr 14:51,52; Job 22:6; Isa 58:7. {e} "For I was" Is 58:7; Eze 18:7 {f} "stranger" 1 Pe 4:9; 3 Jo 1:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 36 Verse 36. No Barnes text on this verse. See Barnes on "Mt 25:35" {g} "naked" Jas 2:15,16 {h} "ye visited" Jas 1:27 {i} "in prison" 2 Ti 1:16; Heb 13:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 37 Verses 37-39. Then shall the righteous, etc. This answer is indicative of humility--a deep sense of their being unworthy such commendation. They will feel that their poor acts of kindness have come so far short of what they should have been, that they have no claim to praise or reward. It is not, however, to be supposed that in the day of judgment this will be actually said by the righteous, but that this would be a proper expression of their feelings. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 38 Verse 38. No Barnes text on this verse. See Barnes on "Mt 25:37" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 39 Verse 39. No Barnes text on this verse. See Barnes on "Mt 25:37" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 40 Verse 40. One of the least of these. One of the obscurest, least known, poorest, and most despised and afflicted. My brethren. Either those who are Christians, whom he condescends to call brethren, or those who are afflicted, poor, and persecuted, who are his brethren and companions in suffering, and who suffer as he did on earth. See Heb 2:11; Mt 12:50. How great is the condescension and kindness of the Judge of the world, thus to reward our actions, and to consider what we have done to the poor as done to him! {l} "Inasmuch" Pr 19:17; Mr 9:41; Heb 6:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 41 Verse 41. On the left hand. The wicked. Ye cursed. That is, ye who are devoted to destruction, whose characters deserve everlasting punishment, and who are about to enter into it. To curse, is the opposite of to bless. It implies a negation of all the blessings of heaven, and a positive infliction of eternal sufferings. Everlasting fire. Fire, here, is used to denote punishment. The image is employed to express extreme suffering, as a death by burning is one of the most horrible that call be conceived. The image was taken probably from the fires burning in the valley of Hinnom. See Barnes "Mt 5:22". It has been asked, whether the wicked will be burned in literal fire-- and the common impression has been that they will be. Respecting that, however, it is to be observed, (1.) that the main truth intended to be taught refers not to the manner of suffering, but to the certainty and intensity of it. (2.) That the design, therefore, was to present an image of terrific and appalling suffering--an image well represented by fire. (3.) That this image was well known to the Jews, Isa 66:24 and therefore expressed the idea in a very strong manner. (4.) That all the truth that Christ intended to convey appears to be expressed in the certainty, intensity, and eternity of future torment. (5.) That there is no distinct affirmation respecting the mode of that punishment, where the mode was the subject of discourse. (6.) That to us it is a subject of comparatively little consequence what will be the mode of punishment. The fact that the wicked will be eternally punished, cursed of God, should awe every spirit, and lead every man to secure his salvation. As, however, the body will be raised, it is not unreasonable to suppose that a mode of punishment will be adopted suited to the body, perhaps bearing some analogy to suffering here, in its various forms of flames, and racks, and cold, and heat, and war, and disease, and ungratified desire, and remorse--perhaps the concentration of all earthly woes, all that makes man miserable here, poured upon the naked body and spirit of the wicked in hell, for ever and ever. Prepared for the devil. The devil is the prince of evil spirits. This place of punishment was fitted for him when he rebelled against God, Jude 1:6; Re 12:8,9. His angels. His messengers, his servants, or those angels that he drew off from heaven by his rebellion and whom he has employed as his messengers to do evil. The word may extend also to all his followers --fallen angels or men. There is a remarkable difference between the manner in which the righteous shall be addressed, and the wicked. Christ will say to the one that the kingdom was prepared for them; to the other, that the fire was not prepared for them, but for another race of beings. They will inherit it because they have the same character as the devil, and therefore are fitted to the same place--not because it was originally fitted for them. {m} "Depart" Lu 13:27 {n} "into everlasting fire" Mt 13:40,42; Re 14:11 {o} "prepared for the devil" Jude 1:6; Re 20:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 42 Verse 42. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 43 Verse 43. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 44 Verse 44. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 45 Verse 45. Inasmuch as ye did it not, etc. By not doing good to the followers of Christ, they showed that they had no real love to him. By not doing good to the poor and needy, to the stranger and the prisoner, they show that they have not his Spirit, and are not like him, and are unfit for his kingdom. Let it be observed here, that the public ground of their condemnation is the neglect of duty, or because they did it not. We are not to suppose that they will not also be condemned for their open and positive sins. See Ro 2:9; Ep 5:5; Co 3:5,6; 1 Co 6:9,10; Re 21:8; Ps 9:17, but their neglect of charity, or of doing good to him and his people, may be the public reason of condemning them: (1.) Because he wished to give pre-eminence to those virtues, to excite his followers to do them. (2.) Men should be punished for neglect as well as positive sin. Sin is a violation of the law, or refusing to do what God commands. (3.) Nothing better shows the true state of the heart than those duties, and the true character can be as well tested by them as by open crimes. If it be asked how the heathen, who never heard of the name of Christ, can be justly condemned in this manner, it may be answered: 1st. That Christ acknowledges all the poor, and needy, and strangers of every land, as his brethren. See Mt 25:40. 2nd. That by neglecting the duties of charity they show that they have not his Spirit--are not like him. 3rd. That these duties are clearly made known by conscience, and the light of nature, as well as by revelation; and men may therefore be condemned for the neglect of them. 4th. That they are not condemned for not believing in Christ, of whom they have not heard, but for a wrong spirit, neglect of duty, open crime; for being unlike Christ, and therefore unfit for heaven. One of the least of these. These on my right hand. My brethren. Those who are saved. {p} "Inasmuch" Zec 2:8; Ac 9:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 46 Verse 46. And these, etc. These persons. Many, holding the doctrine of universal salvation, have contended that God would punish sin only. Christ says that those on his left hand shall go away-not sins, but sinners. Besides, sin, as an abstract thing, cannot be punished. It is nothing but the acts of transgressors; and to be reached at all, must be reached by punishing the offenders. Into everlasting punishment.The original word, here translated punishment, means torment, or suffering inflicted for crime. The noun is used but in one other place in the New Testament, 1 Jo 4:18, "Fear hath torment." The verb from which the noun is derived is twice used, Ac 4:21; 2 Pe 2:9. In all these places it denotes anguish, suffering, punishment. It does not mean simply a state or condition, but absolute, positive suffering; and if this word does not teach it, no word could express the idea that the wicked would suffer. It has been contended that the sufferings of the wicked would not be eternal, or without end. It is not the purpose of these Notes to enter into debates of that kind farther than to fix the meaning of words. In regard to the meaning of the word everlasting in this place, it is to be observed: 1st. That the literal meaning of the word expresses absolute eternity-- always being, Mt 18:8; 19:16; Mr 3:29; Ro 2:7; Heb 5:9. 2nd. That the obvious, plain interpretation of the word demands this signification. 3rd. That admitting that it was the Saviour's design ever to teach his doctrine, this would be the very word to express it; and if this does not teach it, it could not be taught. 4th. That it is not taught in any plainer manner in any confession of faith on the globe; and if this may be explained away, all those may be 5th. That our Saviour knew that this would be so understood by nine-tenths of the world; and if he did not mean to teach it, he has knowingly led them into error, and his honesty cannot be vindicated. 6th. That he knew that the doctrine was calculated to produce fear and terror; and if he was benevolent, his conduct cannot be vindicated in exciting unnecessary fears. 7th. That the word used here is the same in the original as that used to express the eternal life of the righteous; if one can be proved to be limited in duration, the other can by the same arguments. The proof that the righteous will be happy for ever is precisely the same, and no other than that the wicked will be miserable for ever. 8th. That it is confirmed by many other passages of Scripture, 2 Th 1:7,8,9; Lu 16:26; Re 14:11; Ps 9:17; Is 33:14; Mr 16:16; Joh 3:36. Life eternal. Man by sin has plunged himself into death--temporal, spiritual, eternal. Christ, by coming and dying, has abolished death, and brought life and immortality to light, 2 Ti 1:10. Life is the opposite of death. It denotes, here, freedom from death, and positive holiness and happiness for ever. {q} "And these" Da 12:2; Joh 5:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 1 MATTHEW CHAPTER 26 Verses 1-16. See also Mr 14:1-11; Lu 22:1-6; Joh 12:1-7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 2 Verse 2. After two days is the feast of the Passover. See Barnes "Mt 12:1-8". The festival of the passover was celebrated to preserve among the Jews the memory of their liberation from Egyptian servitude, and of the safety of their firstborn in that night when the firstborn of the Egyptians perished, Ex 12:1. The name passover was given to the feast because the Lord passed over the houses of the Israelites without slaying their firstborn, while the Egyptians were cut off, Ex 12:13. It was celebrated seven days, viz., from the 15th to the 21st of the month ABIB, or NISAN, (April,) Ex 12:15-20. During all this period the people ate unleavened bread, and hence the festival was sometimes called the feast of unleavened bread, Ex 12:18; Le 23:6. On the evening of the fourteenth day, all the leaven or yeast in the family was removed with great care, as it is to the present time--a circumstance to which the apostle alludes in 1 Co 5:7. On the 10th day of the month the master of a family separated a lamb or a goat of a year old from the flock, (Ex 12:1-6,) which he slew on the 14th day before the altar, De 16:2,5,6. The lamb was commonly slain at about 3 o'clock, P.M . The blood of the paschal lamb was, in Egypt, sprinkled on the doorposts of the houses; afterwards it was poured by the priests at the foot of the altar, Ex 12:7. The lamb thus slain was roasted whole, with two spits thrust through it ---one lengthwise, and one transversely--crossing each other near the fore legs; so that the animal was, in a manner, crucified. Not a bone of it might be broken--a circumstance strongly representing the sufferings of our Lord Jesus, the Passover slain for us, Joh 19:36; 1 Co 5:7. Thus roasted, the lamb was served up with wild and bitter herbs. Not fewer than ten, nor more than twenty persons, were admitted to these sacred feasts. At first it was observed with the loins girt about, with sandals on their feet, and with all the preparations for an immediate journey. This, in Egypt, was significant of the haste with which they were about to depart from the land of bondage. The custom was afterwards retained. The order of the celebration of this feast was as follows: The ceremony commenced with drinking a cup of wine mingled with water, after having given thanks to God for it. This was the first cup. Then followed the washing of hands, with another short form of thanksgiving to God. The table was then supplied with the provisions, viz., the bitter salad, the unleavened bread, the lamb, and a thick sauce composed of dates, figs, raisins, vinegar, etc. They then took a small quantity of salad, with another thanksgiving, and ate it. After which, all the dishes were removed from the table, and a second cup of wine set before each guest as at first. The dishes were removed, it is said, to excite the curiosity of children, and to lead them to make inquiry into the cause of this observance. See Ex 12:26,27. The leading person at the feast then began and rehearsed the history of the servitude of the Jews in Egypt, the manner of their deliverance, and the reason of instituting the passover. The dishes were then returned to the table, and he said, "This is the passover which we eat, because that the Lord passed over the houses of our fathers in Egypt;" and then holding up the salad and the unleavened bread, he stated the design, viz., that the one represented the bitterness of the Egyptian bondage, and the other the suddenness of their deliverance. This done, he repeated the 113th and 114th Psalms, offered a short prayer, and all the company drank the wine that had been standing some time before them. This was the second cup. The hands were then again washed, and the meal then eaten, with the usual forms and solemnities. After which they washed the hands again, and then drank another cup of wine, called the cup of blessing, because the leader was accustomed in a particular manner, over that cup, to offer thanks to God for his goodness. This is the cup which our Saviour is supposed to have taken when he instituted the Lord's Supper, called by Paul the cup of blessing, 1 Co 10:16. There was still another cup, which was drunk when they were about to separate, called the Hallel, because in connexion with it they were accustomed to repeat the lesser Hallel, or the 115th, 116th, 117th, 118th Psalms. In accordance with this, our Saviour and his disciples sang a hymn, as they were about to go to the Mount of Olives, Mt 26:30. It is probable that our Saviour complied with these rites according to the custom of the Jews. While doing it, he signified that the typical reference of the passover was about to be accomplished, and he instituted in place of it the Supper--the communion--and of course the obligation to keep the passover then ceased. The Son of man is betrayed. Will be betrayed. He did not mean to say that they then knew that he would be betrayed, for it does not appear that they had been informed of the precise time. But they knew that the passover was at hand, and he then informed them that he would be betrayed. To be crucified. To be put to death on the cross. See Barnes "Mt 27:35". {r} "Ye know" Mr 14:1; Lu 22:1; Joh 13:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 3 Verse 3. Then assembled, etc. This was a meeting of the great council or sanhedrim. See Barnes "Mt 5:22". The palace. The original word properly denotes the hall or large area in the centre of the dwelling, called the court. See Barnes "Mt 9:2". It may be understood, however, as referring to the palace itself. The High Priest. Holding the office that was first conferred on Aaron, Ex 28:1 and following. The office was at first hereditary, descending on the eldest son Nu 3:10. Antiochus Epiphanes, (B. C. 160) when he had possession of Judea, sold the office to the highest bidder. In the year 152 B.C., Alexander, king of Syria, conferred the office on JONATHAN, 1 Mac 10:18-20, whose brother Simon was afterwards created by the Jews both prince and high priest, 1 Mac 14:35-47. His posterity, who at the same time sustained the office of kings, occupied the station of high priest till the time of Herod, who changed the incumbents of the office at pleasure: a liberty which the Romans ever afterwards exercised without any restraint. The office was never more fluctuating than in the time of our Saviour. Hence it is said that Caiaphas was high priest for that year, Joh 11:51. Persons who had been high priests, and had been removed from office, still retained the name. Hence more than one high priest is sometimes mentioned, though strictly there was but one who held the office. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 4 Verse 4. By subtilty. By guile, deceit, or in some secret manner, so that the people would not know it. Jesus was regarded by the people as a distinguished prophet, and by most of them probably, as the Messiah; and the sanhedrim did not dare to take him away openly, lest the people should rise and rescue him. They were probably aware that he had gone out to Bethany, or to some of the places adjacent to the city; and as he passed his nights there, and not in the city, there was need of guile to ascertain the place where he remained, and to take him. {v} "And consulted" Ps 2:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 5 Verse 5. Not on the feast day. Not during the feast. The feast lasted seven days. A vast multitude attended from all parts of Judea. Jerusalem is said to have contained at such times three millions of people. Amidst such a multitude there were frequent tumults and seditions; and the sanhedrim was justly apprehensive there would be now, if in open day, and in the temple, they took away a teacher so popular as Jesus, and put him to death. They therefore sought how they might do it secretly, and by guile. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 6 Verse 6. In Bethany. See Barnes "Mt 21:1". Simon the leper Simon who had been a leper. Leper. See Barnes "Mt 8:2". It was unlawful to eat with persons that had the leprosy; and it is more than probable, therefore, that this Simon had been healed--perhaps by our Lord himself. Mt 12:1 says, that this was the house where Lazarus was, who had been raised from the dead. Probably Lazarus was a relative of Simon's, and was living with him. He farther says that they made Jesus a supper, and that Martha served. John says that this was six days before the passover. From the order in which Matthew and Mark mention it, it would have been supposed that it was but two days before the passover, and after the cleansing of the temple. But it is to be observed, (1.) that Matthew and Mark often neglect the exact order of the events that they record. (2.) That they do not affirm at what time this was. They leave it indefinite, saying that while Jesus was in Bethany he was anointed by Mary. (3.) That Matthew introduced it here for the purpose of giving a connected account of the conduct of Judas. Judas murmured at the waste of the ointment, Joh 12;4 and one of the effects of his indignation, it seems, was to betray his Lord. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 7 Verse 7. There came unto him a woman. This woman was Mary, the sister of Lazarus and Martha, Joh 12:3. Having an alabaster box. The alabaster is a species of marble, distinguished for being light, and of a beautiful white colour, almost transparent. It was much used by the ancients for the purpose of preserving various kinds of ointment in. Of very precious ointment. That is, of ointment of much value; that was rare, and difficult to be obtained. Mark (Mr 14:3) and John (Joh 12:3) say, that it was ointment of spikenard. In the original it is nard. It was procured from an herb growing in the Indies, chiefly obtained from the root--though sometimes also from the bark. It was liquid, so as easily to flow when the box or phial was open, and was distinguished particularly for an agreeable smell. See So 1:12. The ancients were much in the habit of anointing or perfuming their bodies, and the nard was esteemed one of the most precious perfumes. John says there was a pound of this, (Joh 12:3.) The pound in use among them was the Roman, of twelve ounces, answering to our Troy weight. That there was a large quantity is farther evident from the fact that Judas says it might have been sold for three hundred pence, (forty dollars,) [or £9,] and that the house was filled with the odour of the ointment, (John.) And poured it on his head. They were accustomed chiefly to anoint the head, or hair. John says (Joh 12:3) that she poured it on the feet of Jesus, and wiped them with her hair. There is, however, no contradiction. She probably poured it both on his head and his feet. Matthew and Mark having recorded the former, John, who wrote his gospel in part to record events omitted by them, relates that the ointment was also poured on the feet of the Saviour. To pour ointment on the head was common. To pour it on the feet was an act of distinguished humility and attachment to the Saviour, and therefore deserved to be particularly recorded. As he sat at meat. That is, at supper. In the original, as he reclined at supper. The ancients did not sit at their meals, but reclined at length on couches. See Barnes "Mt 23:6". She came up, therefore, behind him, as he lay reclined at the table; and bending down over the couch, poured the ointment on his head and his feet; and probably kneeling at his feet, wiped them with her hair. {t} "Then came" Joh 11:1,2; 12:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 8 Verse 8. They had indignation. John says that Judas expressed indignation. Probably some of the others felt indignation, but Judas only gave vent to his feelings. The reason why Judas was indignant was that he had the bag, (Joh 12:6;) i.e., the purse, or repository of articles given to the disciples and to the Saviour. He was a thief; and was in the habit, it seems, of taking out and putting to his own use what was put in for them in common. The leading trait of Judas' character was avarice; and no opportunity was suffered to pass without attempting by base and wicked means, to make money. In his example, an avaricious man may learn the true nature and the effect of that grovelling and wicked passion. It led him to commit the enormous crime of betraying his Lord to death; and it will always lead its possessor to guilt. No small part of the sins of the men of the world can be traced to avarice; and many and many a time since the days of Judas has the Lord Jesus been betrayed among his professed friends by the same base propensity. Is this waste. This loss or destruction of property. They could see no use in it, and they therefore supposed it was lost. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 9 Verse 9. Sold for much. Mark and John say for 300 pence; that is, for about 40 dollars, [about £ 9.] This, to them, was a large sum. Mark says, they murmured against her. There was also an implied murmuring against the Saviour for suffering it to be done. The murmuring was, however, without cause. It was the property of Mary. She had a right to dispose of it as she pleased, answerable not to them, but to God. They had no right over it, and no cause of complaint ff it had been wasted. So Christians now are at liberty to dispose of their property as they please, either in distributing the Bible, in supporting the gospel, in sending it to heathen nations, or in aiding the poor. The world, like Judas, esteems it to be wasted. Like Judas, they are indignant. They say it might be disposed of in a better way. Yet, like Judas, they are interfering in that which concerns them not. Like other men, Christians have a right to dispose of their property as they please, answerable only to God. And though an avaricious world esteems it to be waste, yet if their Lord commands it, it will be found to be the only way in which it was right for them to dispose of that property, and will be found not to have been in vain. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 10 Verse 10. Trouble ye the woman. That is disturb her mind by insinuations, as if she had done wrong. A good work upon me. She has done it with a mind grateful, and full of love to me. The work was good, also, as it was preparative to his death, Mt 26:12. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 11 Verse 11. For ye have the poor, etc. Mark adds, "Whensoever ye will ye may do them good." It was right that they should regard the poor. It was a plain precept of religion, (see Ps 41:1; Pr 14:21; Pr 29:7; Ga 2:10,) and our Saviour would not prohibit it, but do all that was possible to excite his followers to the duty. But every duty should be done in its place, and the duty then incumbent was that which Mary had performed. They would afterwards have abundant occasion to show their regard for the poor. Me ye have not always. He alludes here to his dying, and his going away to heaven. He would be their Friend and their Saviour, but he would not be bodily present with them always, so that they could show kindness in this way to him. {u} "For ye have the poor" De 15:11 {v} "me ye have not" Joh 14:19; 17:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 12 Verse 12. She did it for my burial. It is not to be supposed that Mary understood clearly that he was then about to die, for the apostles, it seems, did not fully comprehend it, or that she intended it for his burial; but she had done it as an act of kindness and love, to show her regard for her Lord. He said that it was a proper preparation for his burial. Anciently, bodies were anointed and embalmed for the purpose of the sepulchre. Jesus said that this was really a preparation for that burial, as fitting him in a proper manner for the tomb. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 13 Verse 13. A memorial. Anything to produce remembrance. This should be told to her honour and credit, as a memorial of her piety and self-denial; and it is right that the good deeds of the pious should be recorded and had in recollection. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 14 Verse 14. Then one of the twelve, etc. Luke says that Satan entered into Judas. That is, Satan tempted or instigated him to do it. Probably he tempted Judas by appealing to his avarice, his ruling passion, and by suggesting that now was a favourable opportunity to make money rapidly, by selling his Lord. Judas Iscariot. See Barnes "Mt 10:4". Unto the Chief Priests. The high priest, and those who had been high priests. The ruling men of the sanhedrim. Luke adds, that he went also to the captains, (Mt 22:4.) It was necessary, on account of the great wealth deposited there, and its great sacredness, to guard the temple by night. Accordingly, men were stationed around it, whose leaders or commanders were caned captains, Ac 4:1. These men were commonly of the tribe of the Levites, were closely connected with the priests, were men of influence; and Judas went to them, therefore, as well as to the priests, to offer himself as a traitor. Probably his object was to get as much money as possible; and he might therefore have attempted to make a bargain with several of them apart from each other. {w} "of the twelve" Mt 10:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 15 Verse 15. And they covenanted with him. Made a bargain with him. Agreed to give him. Mark says they promised to give him money. They did not pay it to him then, lest he should deceive them. When the deed was done, and before he was made sensible of its guilt, they paid him. See Mt 27:3; Ac 1:18. Thirty pieces of silver. Mark and Luke do not mention the sum. They say that they promised him money--in the original, silver. In Matthew, in the original, it is thirty silvers, or silverlings. This was the price of a slave. See Ex 21:32. And it is not unlikely that this sum was fixed on by them to show their contempt of Jesus, and that they regarded him as of little value. There is no doubt, also, that they understood that such was the anxiety of Judas to obtain money, that he would betray his Lord for any sum. The money usually denoted by pieces of silver, when the precise sum is not mentioned, is a shekel --a silver Jewish coin, amounting to about fifty cents, [or 2s. 3d.] The whole sum, therefore, for which Judas committed this crime, was fifteen dollars, [or 3l 7s. 6d.] {x} "covenanted" Zec 11:12,13; Mt 27:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 16 Verse 16. Sought opportunity to betray him. Luke adds, "in the absence of the multitude." This was the chief difficulty, to deliver him into the hands of the priests so as not to have it known by the people, or so as not to excite tumult. The opportunity which he sought, therefore, was one in which the multitude would not see him, or could not rescue the Saviour. To betray him. The word means to deliver into the hands of an enemy by treachery or breach of trust; to do it while friendship or faithfulness is professed. All this took place in the case of Judas. But the word in the original does not necessarily imply this. It means simply to deliver up, or to give into their hands. He sought opportunity how he might deliver him up to them, agreeably to the contract. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 17 Verses 17-19. See also Mr 14:12-16; Lu 22:7-13 Verse 17. The first day, etc. The feast continued eight days, including the day on which the paschal lamb was killed and eaten, Ex 12:15. That was the fourteenth day of the month Abib, answering to parts of our March and April. Of unleavened bread. Called so because, during those eight days, no bread made with yeast or leaven was allowed to be eaten. Luke says, "when the Passover must be killed." That is, in which the paschal lamb, or the lamb eaten on the occasion, must be killed. The word in the original, translated passover, commonly means, not the feast itself, but the lamb that was killed on the occasion. See Ex 12:43; Nu 9:11; Joh 18:28; 1 Co 5:7, where Christ our Passover, is said to be slain for us; i.e. our Paschal Lamb, so called on account of his innocence, and his being offered as a victim, or sacrifice, for our sins. {y} "Now the first day" Ex 12:6,18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 18 Verse 18. Go into the city to such a man. That is, Jerusalem, called the city, by way of eminence. Luke says that the disciples whom he sent were Peter and John. The man to whom they were to go, it seems, he did not mention by name, but he told them that when they came into the city, a man would meet them bearing a pitcher of water. See Mark and Luke. Him they were to follow, and in the house which he entered they would find a room prepared. The name of the man was not mentioned. The house in which they were to keep the passover was not mentioned. The reason of this probably was, that Christ was desirous of concealing from Judas the place where they would keep the passover. He was acquainted with the design of Judas to betray him. He knew that if Judas was acquainted with the place beforehand, he could easily give information to the chief priests, and it would give them a favourable opportunity to surprise them, and apprehend him without making a tumult. Though it was certain that he would not be delivered up before the time appointed by the Father, yet it was proper to use the means to prevent it. There can be but little doubt that Jesus was acquainted with this man, and that he was a disciple. The direction which he gave his disciples most clearly proves that he was omniscient. Amidst so great a multitude going at that time into the city, it was impossible to know that a particular man would be met a man bearing a pitcher of water--unless Jesus had all knowledge, and was therefore Divine. The Master saith. This was the name by which Jesus was probably known among the disciples, and one which he directed them to give him. See Mt 23:8,10. It means, literally, the teacher, as opposed to the disciple, or learner; not the master, as opposed to the servant or slave. The fact that they used this name as if the man would know whom they meant, and the fact that he understood them, and made no inquiries about him, shows that he was acquainted with Jesus, and was probably himself a disciple. My time is at hand. That is, is near. By his time here may be meant, either his time to eat the passover, or the time of his death. It has been supposed by many, that Jesus, in accordance with a part of the Jews who rejected traditions, anticipated the usual observance of the passover, or kept it one day sooner. The Pharisees had devised many forms of ascertaining when the month commenced. They placed witnesses around the heights of the temple to observe the first appearance of the new moon; they examined the witnesses with much formality, and endeavoured also to obtain the exact time by astronomical calculations. Others held that the month properly commenced when the moon was visible. Thus it is said a difference arose between them about the time of the passover, and that Jesus kept it one day sooner than most of the people. The foundation of the opinion that Jesus anticipated the usual time of keeping the passover is the following: (1.) In Joh 18:28, it is said that on the day on which our Lord was crucified, and of course the day after he had eaten the passover, the chief priests would not go into the judgment-hall, lest they should be defiled, but that they might eat the passover, evidently meaning that it was to be eaten that day. (2.) In Joh 19:14, the day on which he was crucified is called the preparation of the passover; that is, the day on which it was prepared to be eaten in the evening. (3.) In John 19:31, the day in which our Lord lay in the grave was called the great day of the Sabbath, "an high day." That is, the day after the passover was killed, the Sabbath occurring on the first day of the feast properly, and therefore a day of peculiar solemnity. Yet our Saviour had partaken of it two days before, and therefore the day before the body of the people. If this opinion be true, then the phrase "my time is at hand" means, my time for keeping the passover is near. Whether the opinion be true or not, there may be a reference also to his death. This was probably a disciple of his, though perhaps a secret one. Jesus might purpose to keep the passover at his house, that he might inform him more particularly respecting his death, and prepare him for it. He sent therefore to him, and said, "I will keep the passover at thy house." Mark and Luke add, that he would show them "a large upper room, furnished and prepared." Ancient writers remark, that at the time of the great feasts the houses in Jerusalem were all open to receive guests; that the houses were in a manner common to the people of Judea; and there is no doubt, therefore, that the master of a house would have it ready on such occasions for company. It is possible also that there might have been an agreement between this man and our Lord, that he would prepare his house for him, though this was unknown to the disciples. The word rendered furnished means, literally, spread; that is, spread with carpets, and with couches, on which to recline as the table, after the manner of the East. See Barnes "Mt 23:6". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 19 Verse 19. They made ready the Passover. That is, they procured a paschal lamb, multitudes of which were kept for sale in the temple; they procured it to be killed and flayed by the priests, and the blood to be poured at the altar; they roasted the lamb, and prepared the bitter herbs, the sauce, and the unleavened bread. This was done, it seems, while our Lord was absent, by the two disciples. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 20 Verse 20. When the even was come. The lamb was killed between the evenings, Ex 12:6, (Hebrew) that is, between three o'clock P.M. and nine in the evening. The Jews reckoned two evenings, one from three o'clock P.M. to sunset, the other from sunset to the close of the first watch in the night, or nine o'clock. The paschal supper was commonly eaten after the setting of the sun, and often in the night, Ex 12:8. He sat down. At first, the supper was eaten standing, with the loins girded and their staff in their hand, denoting the haste with which they were about to flee from Egypt. Afterwards, however, they introduced the practice, it seems, of partaking of this as they did of their ordinary meals. The original word is, he reclined; i.e., he placed himself on the couch in a reclining posture, in the usual manner in which they partook of their meals. See Barnes "Mt 23:6". While sitting there at the supper, the disciples had a dispute which should be the greatest. See Barnes "Lu 22:24" and Lu 22:25-30. At this time also, before the institution of the Lord's Supper, Jesus washed the feet of his disciples, to teach them humility. See Barnes "Joh 13:1" and Joh 13:2-20. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 21 Verses 21-24. As they did eat, etc. The account contained in these verses is also recorded in Mr 14:18-21; Lu 22:21-23; Joh 13:21-22. John 13:21, 22. John says, that before Jesus declared that one of them should betray him, he was troubled in spirit, and testified. That is, he felt deeply the greatness of the crime that Judas was about to commit, and anticipated with much feeling the sufferings that he was to endure. He testified. He bore witness, or he declared. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 22 Verse 22. They were exceeding sorrowful. John says, they looked on one another, like men in anxiety, conscious each one, except Judas, of no such intention, and each one beginning to examine himself, to find whether he was the person intended. This showed their innocence, and their attachment to Jesus. It showed how sensitive they were to the least suspicion of the kind. It showed that they were willing to know themselves; thus evincing the spirit of the true Christian. Judas only was silent, and was the last to make the inquiry, and that after he had been plainly indicated, Mt 26:25. Thus showing, (1.) that guilt is slow to suspect itself; (2.) that it shrinks from the light; (3.) that it was his purpose to conceal his intention; and, (4.) that nothing but the consciousness that his Lord knew it could induce him to make inquiry. The guilty would, if possible, always conceal their crimes. The innocent are ready to suspect that they may have done wrong. Their feelings are tender, and they inquire with solicitude whether there may not be something in their bosoms unknown to themselves, that may be a departure from right feeling. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 23 Verse 23. He that dippeth his hand with me in the dish. The Jews, at the observance of this ordinance, used a bitter sauce, made of bunches of raisins, mixed with vinegar and other seasoning of the like kind, which they said represented the clay which their fathers were compelled to use in Egypt, in making brick; thus reminding them of their bitter bondage there. This was probably the dish to which reference is made here. It is not improbable that Judas reclined near to our Saviour at the feast; and by his saying it was one that dipped with him in the dish, he meant one that was near to him, designating him more particularly than he had done before. John adds, (Joh 13:23-30); See Barnes "Joh 13:23" and following, that a disciple (i.e. John himself) was reclining on Jesus' bosom; that Simon Peter beckoned to him to ask Jesus more particularly who it was; that Jesus signified who it was, by giving Judas a sop; i.e., a piece of bread or meat, dipped in the thick sauce; and that Judas, having received it, went out to accomplish his wicked design of betraying him. Judas was not, therefore, present at the institution of the Lord's Supper. {z} "He that" Ps 41:9; 55:12-15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 24 Verse 24. The Son of man goeth. That is, the Messiah; the Christ. See Barnes "Mt 8:20. Goeth. Dies, or will die. The Hebrews often spoke in this manner of death, Ps 39:13; Ge 15:2. As it is written of him. That is, as it is written or prophesied of him in the Old Testament. Compare Ps 41:9, with Joh 13:18. See also Da 9:26,27; Isa 53:4-9. Luke Lu 22:22 says, "as it was determined." In the Greek, as it was marked out by a boundary; that is, in the Divine purpose. It was the previous intention of God to give him up to die for sin, or it could not have been certainly predicted. It is also declared to have been by his "determinate counsel and foreknowledge," Ac 2:23. Woe unto that man, etc. The crime is great and awful, and he will be punished accordingly. He states the greatness of his misery in the phrase following. It had been good, etc. That is, it would have been better for him if he had not been born; or it would be better now for him if he was to be as if he had not been born, or if he was annihilated. This was a proverbial mode of speaking among the Jews in frequent use. In relation to Judas it proves the following things: (1.) that the crime which he was about to commit was exceedingly great; (2.) that the misery or punishment due to it would certainly come upon him; (3.) that he would certainly deserve that misery, or it would not be threatened or inflicted; and, (4.) that his punishment would be eternal. If there should be any period when the sufferings of Judas should end, and he be restored and raised to heaven, the blessings of that happiness without end would infinitely overbalance all the sufferings he will endure in a limited time; and consequently it would not be true that it would be better for him not to have been born. Existence to him would be a blessing. It follows that, in relation to one wicked man, the sufferings of hell will be eternal. If of one, then it is equally certain and proper that all the wicked will perish for ever. If it be asked how this crime of Judas could be so great, or could be a crime at all, when it was determined beforehand that the Saviour should be betrayed and die in this manner, it may be answered: (1.) That the crime was what it was in itself, apart from any determination of God. It was a violation of all the duties he owed to God, and to the Lord Jesus; awful ingratitude, detestable covetousness, and most base treachery. As such it deserved to be punished. (2.) The previous purpose of God did not force Judas to do this. In it he acted freely. He did just what his wicked heart prompted him to do. (3.) A previous knowledge of a thing, or a previous purpose to permit a thing, does not alter its nature, or cause it to be a different thing from what it is. (4.) God, who is the best judge of the nature of crime, holds all that was done in crucifying the Saviour, though it was by his determinate counsel and foreknowledge, "to be by wicked hands," "Ac 2:23". This punishment of Judas proves also that sinners cannot take shelter for their sins in the decrees of God, or plead them as an excuse. God will punish crimes for what they are in themselves. His own deep and inscrutable purposes in regard to human actions will not change the nature of those actions, or screen the sinner from the punishment which he deserves. {a} "written of him" Ps 22:1 and following; Isa 53:1-12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 25 Verse 25. Thou hast said. That is, thou hast said the truth. It is so. Thou art the man. Compare Mt 26:64, with Mr 14:62. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 26 Verses 26-30. See also Mr 14:22-26; Lu 22:15-20; 1 Co 11:23-25 Verse 26. As they were eating. As they were eating the paschal supper, near the close of the meal. Luke adds, that he said, just before instituting the sacramental Supper, "With desire have I desired to eat this Passover with you before I suffer." This is a Hebrew manner of expression, signifying, I have greatly desired, he had desired it, doubtless, (1.) that he might institute the Supper, to be a perpetual memorial of him; (2.) that he might strengthen them for their approaching trials; (3.) that he might explain to them the true nature of the passover; and, (4.) that he might spend another season with them in the duties of religion, of worship. Every Christian about to die will also seek opportunities of drawing specially near to God, and of holding communion with him, and with his people. Jesus took bread. That is, the unleavened bread which they used at the celebration of the passover, made into thin cakes, easily broken and distributed. And blessed it. Or sought a blessing on it; or gave thanks to God for it. The word rendered blessed not unfrequently means, to give thanks. Compare Lu 9:16; Joh 6:11. It is also to be remarked, that some manuscripts have the word rendered gave thanks, instead of the one translated blessed. It appears, from the writings of Philo and the Rabbins, that the Jews were never accustomed to eat without giving thanks to God, and seeking his blessing. This was especially the case in both the bread and the wine used at the passover. And brake it. This breaking of the bread represented the sufferings of Jesus about to take place--his body broken or wounded for sin. Hence Paul 1 Co 11:24 adds, "This is my body, which is broken for you." That is, which is about to be broken for you by death, or wounded, pierced, bruised, to make atonement for your sins. This is my body. This represents my body. This broken bread shows the manner in which my body will be broken; or this will serve to call my dying sufferings to your remembrance. It is not meant that his body would be literally broken as the bread was, but that the bread would be a significant emblem or symbol to recall to their remembrance his sufferings. It is not improbable that our Lord pointed to the broken bread, or laid his hands on it, as if he had said, "Lo, my body! or, Behold my body! that which represents my broken body to you." This could not be intended to mean, that that bread was literally his body. It was not. His body was then before them living. And there is no greater absurdity than to imagine his living body there changed at once to death, and then the bread to be changed into that dead body, and all the while the living body of Jesus was before them. Yet this is the absurd and impossible doctrine of the Roman Catholics, holding that the bread and wine were literally changed into the body and blood of our Lord. This was a common mode of speaking among the Jews, and exactly similar to that used by Moses at the institution of the passover, (Ex 12:11) "It," i.e., the lamb, "is the Lord's passover." That is, the lamb and the feast represent the Lord's passing over the houses of the Israelites. It serves to remind you of it. It surely cannot be meant that that lamb was the literal passing over their houses a palpable absurdity--but that it represented it. So Paul and Luke say of the bread, "This is my body, which is broken for you: this do IN REMEMBRANCE of me." This expresses the whole design of the sacramental bread. It is to call to remembrance in a vivid manner the dying sufferings of our Lord. The sacred writers, moreover, often denote that one thing is represented by another by using the word is. See Mt 13:37: He that soweth the good seed is the Son of man; i.e., represents the Son of man. Ge 41:26: The seven good kine ARE seven years; i.e., represent or signify seven years. See also Joh 15:1,5; Ge 17:10. The meaning of this important passage may be thus expressed: "As I give this broken bread to you, to eat, so will I deliver my body to be afflicted and slain for your sins." {b} "And as they" 1 Co 11:23 {1} "blessed it", "Many Greek copies have gave thanks. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 27 Verse 27. And he took the cup. That is, the cup of wine which they used at the feast of the passover, called the cup of Hallel, or praise, because they commenced then repeating the psalms with which they closed the passover. See Mt 26:30. This cup, Luke says, he took after supper. That is, after they had finished the ordinary celebration of eating the passover. The bread was taken while they were eating, the cup after they had done eating. And gave thanks. See Barnes "Mt 26:26". Drink ye all of it. That is, "all of you, disciples, drink of it;" not, "drink all the wine." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 28 Verse 28. For this is my blood. This represents my blood: as the bread did his body. Luke and Paul vary the expression, adding what Matthew and Mark have omitted. "This cup is the new testament in my blood." By this cup, he meant the wine in the cup, and not the cup itself. Pointing to it, probably, he said, "This--wine represents my blood about to be shed." The phrase, "new testament," should have been rendered new covenant, referring to the covenant or compact that God was about to make with men through a Redeemer. The old covenant was that which was made with the Jews by the sprinkled of the blood of sacrifices. See Ex 24:8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you, etc. In allusion to that, Jesus says, this cup is the NEW covenant in my blood; that is, ratified, or sealed and sanctioned by my blood. Anciently, covenants or contracts were ratified by slaying an animal; by the shedding of its blood; imprecating similar vengeance if either party failed in the compact. So Jesus says the covenant which God is about to form with men, the new covenant, or the gospel economy, is sealed or ratified with his blood. Which is shed for many for the remission of sins. In order that sins may be remitted, or forgiven. That is, this is the appointed way by which God will pardon transgressions. That blood is efficacious for the pardon of sin: (1.) Because it is the life of Jesus; the blood being used by the sacred writers as representing life itself, or as containing the elements of life, Ge 9:4; Le 17:14. It was forbidden, therefore, to eat blood, because it contained the life, or was the life, of the animal. When, therefore, Jesus says his blood was shed for many, it is the same as saying that his life was given for many. See Barnes "Ro 3:25". (2.) His life was given for sinners, or he died in the place of sinners, as their substitute. By his death on the cross, the death or punishment due to them in hell may be removed, and their souls be saved. He endured so much suffering, bore so much agony, that God was pleased to accept it in the place of the eternal torments of all the redeemed. The interests of justice, the honour and stability of his government, would be as secure in saving them in this manner, as if the suffering were inflicted on them personally in hell. God, by giving his Son to die for sinners, has shown his infinite abhorrence of sin: since, according to his view, and therefore according to truth, nothing else would show its evil nature, but the awful sufferings of his own Son. That he died in the stead or place of sinners, is abundantly clear from the following passages of Scripture: Joh 1:29; Ep 5:2; Heb 7:27; 1 Jo 2:2; 4:10; Isa 53:10; Ro 8:32; 2 Co 5:15. {c} "new testament" Jer 31:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 29 Verse 29. But I say unto you, etc. That is, the observance of the passover, and of the rites shadowing forth future things, here end. I am about to die. The design of all these types and shadows is about to be accomplished. This is the last time that I shall partake of them with you. Hereafter, when my Father's kingdom is established in heaven, we will partake together of the thing represented by these types and ceremonial observances; the blessings and triumphs of redemption. Fruit of the vine. Wine, the fruit or produce of the vine, made of the grapes of the vine. Until that day. Probably the time when they should be received to heaven. It does not mean here on earth, farther than that they would partake with him in the happiness of spreading the gospel, and the triumphs of his kingdom. When I drink it new with you. Not that he would partake with them of literal wine there, but in the thing represented by it. Wine was an important part of the feast of the passover, and of all feasts. The kingdom of heaven is often represented under the image of a feast. It means that he will partake of joy with them in heaven; that they will share together the honours and happiness of the heavenly world. New. In a new manner; or, perhaps, afresh. In my Father's kingdom. In heaven. The place where God shah reign in a kingdom fully established and pure. {d} "my Father's kingdom" Isa 25:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 30 Verse 30. And when they had sung an hymn. The passover was observed by the Jews by singing, or chanting, the 113th, 114th, 115th, 116th, 117th, and 118th psalms. These they divided into two parts. The 118th and 114th psalms they sung during the observance of the passover, and the others at the close. There can be no doubt that our Saviour, and the apostles also, used the same psalms in their observance of the passover. The word rendered sung a hymn, is a particle, literally meaning hymning, not confined to a single hymn, but admitting many. Mount of Olives. See Barnes "Mt 21:1". {1} "hymn" or, "Psalm" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 31 Verses 31-35. Jesus foretells the fall of Peter. This is also recorded in Mr 14:27-31; Lu 21:31-34; Joh 13:36-38. Verse 31. Then saith Jesus unto them, etc. The occasion of his saying this was Peter's bold affirmation that that he was ready to die with him, Joh 13:37. Jesus had told them that he was going away; i.e., was about to die. Peter asked him whither he was going. Jesus replied, that he could not follow then, but should afterwards. Peter, not satisfied with that, said that he was ready to lay down his life for him. Jesus then distinctly informed them that all of them would leave him that night. All ye shall be offended because of me. See Barnes "Mt 5:29". It means, here, you will all stumble at my being taken, abused, and set at naught; you will be ashamed to own me as a teacher, and to acknowledge yourselves as my disciples. Or, my being betrayed will prove a snare to you all, so that you shall be guilty of the sin of forsaking me, and by your conduct of denying me. For it is written, etc. See Zec 13:7. This is affirmed here to have reference to the Saviour, and to be fulfilled in him. I will smite. This is the language of God the Father. I will smite, means either that I will give him up to be smitten, (compare Ex 4:21; 8:16, etc.,), or that I will do it myself. Both of thrum things were done. God gave him up to the Jews and Romans, to be smitten for the sins of the world, (Ro 8:32;) and he himself left him to deep and awful sorrows, to bear "the burden of the world's atonement" alone. See Mr 15:34. The shepherd. The Lord Jesus--the Shepherd of his people, Joh 10:11,14; comp. See Barnes "Isa 11:11". The sheep. This means here particularly the apostles. It also refers sometimes to all the followers of Jesus, the friends of God, Joh 10:16; Ps 100:3. Shall be scattered abroad. This refers to their fleeing, and was fulfilled in that. See Mt 26:66. {e} "is written" Zec 13:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 32 Verse 32. But after I am risen, etc. This promise was given them to encourage and support them, and also to give them an indication where he might be found. He did not mean that he would first appear to some of them, but that he would meet them all in Galilee. This was done. See Mr 16:7; Mt 28:16. Galilee. See Barnes "Mt 2:22". {f} "I will go before you" Mt 28:7,10,16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 33 Verse 33. Peter answered--though all, etc. The word men is improperly inserted here by the translators. Peter meant only to affirm this of the disciples. This confidence of Peter was entirely characteristic. He was ardent, sincere, and really attached to his Master. Yet this declaration was made, evidently: (1.) From true love to Jesus. (2.) From too much reliance on his own strength. (3.) From ignorance of himself, and of the trials which he was soon to pass through. And it most impressively teaches us: \- (1.) That no strength of attachment to Jesus can justify such confident promises of fidelity, made without dependence on him. (2.) That all promises to adhere to him, should be made relying on him for aid. (3.) That we little know how feeble we are, till we are tried. (4.) That Christians may be left to great and disgraceful sins to show them their weakness. Luke adds, that Jesus said to Peter, that Satan had desired to have him, that he might sift him as wheat; that he might thoroughly try him. But Jesus says that he had prayed for him, that his faith should not fail, and charged him when he was converted, i.e., when he was turned from this sin, to strengthen his brethren, i.e., by teaching them to take warning by his example. See Barnes "Lu 22:31-33". __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 34 Verse 34. This night. This was in the evening when this was spoken, after the observance of the passover, and we may suppose near nine o'clock. Before the cock crow. Mark and Luke add, before the cock crow twice. The cock is accustomed to crow twice, once at midnight, and once in the morning, at break of day. The latter was commonly called cock-crowing. See Mr 13:35. This was the time familiarly known as the cock-crowing; and of this Matthew and John speak, without referring to the other. Mark and Luke speak of the second crowing, and mean the same time; so that there is no contradiction between them. Deny me thrice. That is, as Luke adds, deny that thou knowest me. See Mt 26:74. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 35 Verse 35. Will I not deny thee. Will not deny my connexion with thee, or that I knew thee. All the disciples said the same thing, and all fled at the approach of danger, forsaking their Master and Friend, and practically denying that they knew him, Mt 26:56. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 36 Verses 36-45. Jesus' agony in Gethsemane. This account is also recorded in Mr 14:32-42; Lu 22:39-46; Joh 18:1. Verse 36. Then cometh, etc. After the institution of the Supper, in the early part of the night, he went out to the Mount of Olives. In his journey he passed over the brook Cedron, (Joh 18:1,) which bounded Jerusalem on the east. Unto a place. John calls this a garden. This garden was evidently on the western side of the Mount of Olives, a short distance from Jerusalem, and commanding a full view of the city. It is doubted whether the word rendered garden means a villa or country seat, or a garden, properly so called. It is probable that it might include both: a cluster of houses, or a small village in which was a garden. The word here means not properly a garden for the cultivation of vegetables, but a place planted with the olive and other trees, perhaps with a fountain of waters, and with walks and groves--a proper place of refreshment in a hot climate, and of retirement from the noise of the adjacent city. Such places were doubtless common in the vicinity of Jerusalem. Messrs. Fisk and King, American missionaries, were there in 1823. They tell us that the garden is about a stone's cast from the brook of Cedron; that it now contains eight large and venerable-looking olives, whose trunks show their great antiquity. The spot is sandy and barren, and appears like a forsaken place. A low broken wall surrounds it. Mr. K. sat down beneath one of the trees, and read Isa 53:1-12, and also the gospel history of our Redeemer's sorrow during that memorable night in which he was there betrayed; and the interest of the association was heightened by the passing through the place of a party of Bedouins, armed with spears and swords. Jesus, in the silence of the night, free from interruption, made it a place of retirement and prayer. Luke says, he went as he was wont, i.e., accustomed, to the Mount of Olives. Probably he had been in the habit of retiring from Jerusalem to that place for meditation and prayer; thus enforcing by his example what he had so often done by his precepts, the duty of retiring from the noise and bustle of the world to hold communion with God. Gethsemane. This word is made up either of two Hebrew words, signifying valley of fatness, i.e., a fertile valley; or of two words, signifying an olive press, given to it probably because the place was filled with olives. Sit ye here. That is, in one part of the garden, to which they first came. While I go and pray yonder. That is, at the distance of a stone's cast, Lu 22:41. Luke adds, that when he came to the garden, he charged them to pray that they might not enter into temptation--i, e., into deep trials and afflictions--or, more probably, into scenes and dangers that would tempt them to deny him. {g} "Then cometh Jesus" Mr 14:32; Lu 22:39; Joh 18:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 37 Verse 37. And he took with him Peter and the two sons of Zebedee. That is, James and John, Mt 10:2. On two other occasions he had favoured these disciples in a particular manner, suffering them to go with him to witness his power and glory, viz., at the healing of the ruler's daughter, (Lu 8:51,) and at his transfiguration on the mount, Mt 17:1. Sorrowful. Affected with grief. Very heavy. The word in the original is much stronger than the one translated sorrowful. It means, to be pressed down, or overwhelmed with great anguish. This was produced, doubtless, by a foresight of his great sufferings on the cross in making an atonement for the sins of men. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 38 Verse 38. My soul is exceeding sorrowful. His human nature-his soul- -was much and deeply affected and pressed down. Even unto death. This denotes extreme sorrow and agony. The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are, therefore, put for extreme and indescribable anguish. The meaning may be thus expressed: My sorrows are so great, that under their burden I am ready to die; such is the anxiety of mind, that I seem to bear the pains of death! Tarry ye here, and watch with me. The word rendered watch, means, literally, to abstain from sleep; then to be vigilant--to guard against danger. Here it seems to mean, to sympathize with him; to unite with him in seeking Divine support; and to prepare themselves for approaching dangers. {h} "My soul" Ps 116:3; Is 53:3,10; Joh 12:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 39 Verse 39. And he went a little farther. That is, at the distance that a man could conveniently cast a stone, (Luke.) Fell on his face. Luke says, he "kneeled doom." He did both. He first kneeled, and then in the fervency of his prayer, and the depth of his sorrow, he fell with his face on the ground, denoting the deepest anguish, and the most earnest entreaty. This was the usual posture of prayer in times of great earnestness. See Nu 16:22; 2 Ch 20:18; Ne 8:6. If it be possible. That is, if the world can be redeemed; if it be consistent with justice, and with maintaining the government of the universe, that men should be saved without this extremity of sorrow, let it be done. There is no doubt that if it had been possible, it would have been done; and the fact that these sufferings were not removed, that the Saviour went forward and bore them without mitigation, shows that it was not consistent with the justice of God, and with the welfare of the universe, that men should be saved without the awful sufferings of such an atonement. Let this cup. These bitter sufferings. These approaching trials. The word cup is often used in this sense, denoting sufferings. See Barnes "Mt 20:22". Not as I will, but as thou wilt. As Jesus was man, as well as God, there is nothing inconsistent in supposing that, like a man, he was deeply affected in view of these sorrows. When he speaks of his will, he expresses what human nature, in view of such great sufferings, would desire. It naturally shrunk from them, and sought deliverance. Yet he sought to do the will of God. He chose rather that the high purpose of God should be done, than that that purpose should be abandoned, and regard be shown to the fears of his human nature. In this he has left a model of prayer in all times of affliction. It is right, in times of calamity, to seek deliverance. Like the Saviour also, in such seasons, we should, we must submit cheerfully to the will of God, confident that, in all these trials, he is wise, and merciful, and good. {i} "and prayed" Heb 5:7 {k} "let this cup" Mt 20:22 {l} "nevertheless" Joh 5:30; 6:38; Ro 15:3; Php 2:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 40 Verse 40. And findeth them asleep. It may seem remarkable that, in such circumstances, with a suffering, pleading Redeemer near, surrounded by danger, and having received a special charge to watch, i.e., not to sleep, they should so soon have fallen asleep. It is frequently supposed that this was proof of wonderful stupidity, and indifference to their Lard's sufferings. The truth is, however, that it was just the reverse; it was proof of their great attachment, and their deep sympathy in his sorrows. Luke has added, that he found them sleeping FOR SORROW. That is, on account of their sorrow: their grief was so great that they naturally fell asleep. Multitudes of facts might be brought to show that is in accordance with the regular effects of grief: Dr. Bush says, "There is another symptom of grief, which is not often noticed, and that is profound sleep. I have often witnessed it even in mothers, immediately after the death of a child. Criminals; we are told by Mr. Akerman, the keeper of Newgate in London, often sleep soundly the night before their execution. The son of General Custine slept nine hours the night before he was led to the guillotine in Paris." Diseases of the Mind, p. 319. Saith unto Peter, etc. This reproof was administered to Peter particularly, in account of his warm professions, his rash zeal, and his self-confidence. If he could not keep awake and watch with the Saviour for one hour, how little probability was there that he would adhere to him in all the trials through which he was soon to pass! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 41 Verse 41. Watch. See Mt 26:38. Greater trials are coming on. It is necessary, therefore, still to be on your guard. And pray. Seek aid from God by supplication in view of the thickening calamities. That ye enter not into temptation. That ye be not overcome and oppressed with these trials of your faith, so as to deny me. The word temptation here properly means, what would try their faith in the approaching calamities his rejection and death. It would try their faith, because though they supposed he was the Messiah, they were not very clearly aware of the necessity of his death; they did not fully understand that he was to rise again. They had cherished the belief that he was to establish a kingdom while he lived. When they should see him, therefore rejected, tried, crucified, dead; when they should see him submit to all this, as if he had not power to deliver himself, then would be the trial of their faith; and in view of it, he exhorted them to pray that they might not so enter temptation as to be overcome by it, and fall. The spirit indeed is willing, etc. The mind, the disposition is ready, and disposed to bear these trials; but the flesh, the natural feelings, through the fear of danger, is weak, and will be likely to lead you astray when the trial comes. Though you may have strong faith, and believe now that you will not deny me, yet human nature is weak, shrinks at trials, and you should, therefore seek strength from on high. This was not intended for an apology for their sleeping, but to excite them, notwithstanding he knew that they loved him, to be on guard, lest the weakness of human nature should be insufficient to sustain them in the hour of their temptation. {m} "Watch" Mr 13:33; 14:38; Lu 22:40; Eph 6:18; Re 16:15 {n} "ye enter" Pr 4:14,15 {o} "into temptation" Re 3:10 {p} "spirit indeed" Isa 26:8,9; Ro 7:18-25; Ga 5:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 42 Verses 42-44. It is probable that our Lord spent considerable time in prayer, and that the evangelists have recorded rather the substance of his petitions than the very words. He returned repeatedly to his disciples, doubtless to caution them against danger; to show the deep interest which he had in their welfare; and to show them the extent of his sufferings on their behalf. Each time that he returned, these sorrows deepened. Again he sought the place of prayer; and as his approaching sufferings overwhelmed him, this was the burden of his prayer, and he prayed the same words. Luke adds, that amidst, his agonies an angel appeared from heaven, strengthening him. His human nature began to sink, as unequal to his sufferings, and a messenger from heaven appeared, to support him in these heavy trials. It may seem strange, that since Jesus was Divine, (Joh 1:1,) the Divine nature did not minister strength to the human, and that he that was God should receive strength from an angel. But it should be remembered that Jesus came in his human nature, not only to make an atonement, but to be a perfect example of a holy man; that as such, it was necessary to submit to the common conditions of humanity, that he should live as other men, be sustained as other men, suffer as other men, and be strengthened as other men; that he should, so to speak, take no advantage in favour of his piety from his Divinity, but submit, in all things, to the common lot of pious men. Hence he supplied his wants, not by his being Divine, but in the ordinary way of human life. Hence he preserved himself from danger, not as God, but by seeking the usual ways of human prudence and precaution. Hence he met trials as a man; he received comfort as a man; and there is no absurdity in supposing that, in accordance with the condition of his people, his-human nature should be strengthened, as they are, by those who are set forth to be ministering spirits to the heirs of salvation, Heb 1:14. Luke farther adds, (Mt 22:44) that being in an agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood falling down to the ground. The word agony is taken from the anxiety, fear, effort, and strong emotion of the wrestlers in the Greek games, about to engage in a mighty struggle. Here it denotes the extreme anguish of mind; the strong conflict produced between sinking human nature and the prospect of deep and overwhelming calamities. Great drops of blood, Lu 22:44. The word here rendered great drops does not mean drops gently falling on the ground, but rather thick and clammy masses of gore, pressed by inward agony through the skin, and, mixing with the sweat, falling thus to the ground. It has been doubted, by some, whether the sacred writer meant to say that there was actually blood in this sweat, or only that the sweat was in the form of great drops. The natural meaning is, doubtless, that the blood was mingled with his sweat; that it fell profusely--falling masses of gore; that it was pressed out by his inward anguish; and that this was caused in some way in view of his approaching death. This effect of extreme sufferings--of mental anguish--has been known in several other instances. Bloody sweats have been mentioned by many writers as caused by extreme suffering. Dr. Doddridge says, (Note on Luke 22:44,) that "Aristotle and Diodorus Siculus both mention bloody sweats, as attending some extraordinary agony of mind; and I find Loti, in his life of Pope Sextus V, and Sir John Chardin, in his history of Persia, mentioning a like phenomenon, to which Dr. Jackson adds another from Thuanus. It has been objected to this account, that it is improbable, and that such an event could not occur. The instances, however, which are referred to by Doddridge and others, show sufficiently that the objection is unfounded. In addition to these, I may observe, that Voltaire has himself narrated a fact which ought for ever to stop the mouths of infidels. Speaking of Charles IX, of France, in his Universal History, he says, "He died in his thirty-fifth year; his disorder was of a very remarkable kind; the blood oozed out of all his pores. This malady, of which there have been other instances, was owing to either excessive fear, or violent agitation, or to a feverish and melancholy temperament." Various opinions have been given of the probable causes of these sorrows of the Saviour. Some have thought it was a strong shrinking from the manner of dying on the cross, or from an apprehension of being forsaken there by the Father; others that Satan was permitted in a peculiar manner to try him, and to fill his mind with horrors, having departed from him at the beginning of his ministry for a season, (Luke 4:13) only to renew his temptations in a more dreadful manner now; and others that these sufferings were sent upon him as the wrath of God manifested against sin, that God inflicted them directly upon him by his own hand, to show his abhorrence of the sins of men, for which he was about to die. Where the Scriptures are silent about the cause, it does not become us confidently to express an opinion. We may suppose, perhaps, without presumption, that a part or all these things were combined to produce this awful suffering. There is no need of supposing that there was a single thing that produced it; but it is rather probable that this was a rush of feeling from every quarter-- his situation, his approaching death, the temptations of the enemy, and the awful suffering on account of men's sins, and God's hatred of it about to be manifested in his own death--all coming upon his soul at once--sorrow flowing in from every quarter at the concentration of the sufferings of the atonement pouring together upon him, and filling him with unspeakable anguish. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 43 Verse 43. No Barnes text on this verse. See Barnes on "Mt 26:42" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 44 Verse 44. No Barnes text on this verse. See Barnes on "Mt 26:42" {q} "the third" 2 Co 12:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 45 Verse 45. Sleep on now, and take your rest. Most interpreters have supposed that this should be translated as a question, rather than a command. "Do you sleep now, and take your rest? Is this a time, amidst so much danger, and so many enemies, to give yourselves to sleep?" This construction is strongly countenanced by Luke, Lu 22:46,) where the expression, "Why sleep ye?" evidently refers to the same point of time. There is no doubt that the Greek will bear this construction; and in this way the apparent inconsistency will be removed between this command, to sleep, and that in the next verse, to rise and be going. Others suppose that, his agony being over, and the necessity of watching with him being now passed, he kindly permitted them to seek repose till they should be roused by the coming of the traitor; that, while they slept, Jesus continued still awake; that some considerable time elapsed between what was spoken here and in the next verse; and that Jesus suffered them to sleep until he saw Judas coming, and then aroused them. Others have supposed that he spoke this in irony: "Sleep on now, if you can; take rest, if possible, in such dangers, and at such a time." But this supposition is unworthy of the Saviour and the occasion. Mark adds, "It is enough." That is, sufficient time has been given to sleep. It is time to arise and be going. The hour is at hand. The time when the Son of man is to be betrayed is near. Sinners. Judas, the Roman soldiers, and the Jews. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 46 Verse 46. Rise, let us be going. That is, probably, with them. Let us go wheresoever they shall lead us. The time when I must die is come. It is no longer proper to attempt an escape. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 47 Verses 47-57. The account of Jesus' being betrayed by Judas is recorded by all the evangelists. See Mr 14:43-52; Lu 22:47-53; Joh 18:2-12. Verse 47. Judas, one of the twelve, came. This was done while he was addressing his disciples. John informs us that Judas knew the place, because Jesus was in the habit of going there with his disciples. Judas had passed the time, after he left Jesus and the other disciples at the passover, in arranging matters with the Jews, collecting the band, and preparing to go. Perhaps, also, on this occasion they gave him the money which they had promised. A great multitude with swords and staves. John says, that he had received a band of men and officers from the chief priests, etc. Josephus says, (Ant. xx. ch. iv.) that at the festival of the Passover, when a great multitude of people came to observe the feast, lest there should be any disorder, a band of men was commanded to keep watch at the porches of the temple, to repress a tumult, if any should be excited. This band, or guard, was at the disposal of the chief priests, Mt 27:65. It was composed of Roman soldiers, and was stationed chiefly at the tower of Antonia, at the north-west side of the temple. In addition to this, they had constant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with swords. The other persons that went out carried probably whatever was accessible as a weapon. These were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men might have joined them. Staves. In the original, "wood;" used here in the plural number. It means rather clubs or sticks, than spears. It does not mean staves. Probably it means any weapon at hand, such as a mob can conveniently collect. John says, that they had lanterns and torches. The passover was celebrated at the full moon. But this night might have been cloudy. The place to which they were going was also shaded with trees; and lights, therefore, might be necessary. {r} "Judas" Ac 1:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 48 Verse 48. Gave them a sign. That is, told them of a way by which they might know whom to apprehend, i.e., by his kissing him. It was night. Jesus was, besides, probably personally unknown to the Romans, perhaps to the others also. Judas, therefore, being well acquainted with him, to prevent the possibility of mistake, agreed to designate him by one of the tokens of friendship. John tells us, that Jesus, knowing all things that should come upon him, when they approached him, asked them whom they sought? and that they replied, Jesus of Nazareth. Jesus informed them that he was the person they sought. They, when they heard it, overawed by his presence, and smitten with the consciousness of guilt, went backward, and fell to the ground. He again asked them whom they sought. They made the same declaration--Jesus of Nazareth. Jesus then, since they professed to seek only him, claimed the right that his disciples should be suffered to escape;-- "that the saying might be fulfilled which he spake, Of them which thou gavest me have I lost none," Joh 18:9. See also Joh 17:12. {s} "saying" Ps 38:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 49 Verse 49. Hail, Master. The word translated hail, here means, to rejoice, to have joy; and also to have cause of joy. It thus expresses the joy which one friend has when he meets another, especially after an absence. It was used by the Jews and Greeks as a mode of salutation among friends. It would here seem to express the joy of Judas at finding his Master, and again being with him. Master. In the original, Rabbi. See Barnes "Mt 23:7". Kissed him. Gave him the common salutation of friends, when meeting after absence. This mode of salutation was more common among eastern nations than with us. {t} "kissed him" 2 Sa 3:27; 20:9; Ps 28:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 50 Verse 50. And Jesus said unto him, Friend. It seems strange to us that Jesus should give the endeared name friend to a man that he knew was his enemy, and that was about to betray him. It should be remarked, however, that this is the fault of our language, not of the original. In the Greek there are two words which our translators have rendered friend: one implying affection and regard, the other not. One is properly rendered friend, the other expresses more nearly what we mean by companion. It is this latter word which is given to the disaffected labourer in the vineyard: "Friend, I do thee no wrong," (Mt 20:13) to the guest which had not on the wedding garment, in the parable of the marriage feast, (Mt 22:12) and to Judas in this place. Wherefore art thou come? This was said, not because he was ignorant why he had come, but probably to fill the mind of Judas with the consciousness of his crime, and by a striking question to compel him to think of what he was doing. {u} "Friend" Ps 41:9; 55:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 51 Verse 51. One of them which were with Jesus. John informs us that this was Peter. The other evangelists concealed the name, probably because they wrote while Peter was living, and it might have endangered Peter to have it known. And drew his sword. The apostles were not commonly armed. On this occasion they had provided two swords, Lu 22:38. In seasons of danger, when travelling through the country, they were under the necessity of providing means of defending themselves against the robbers that infested the country. This will account for their having any swords in their possession. See Barnes "Lu 10:30". These swords, Josephus informs us, the people were accustomed to carry under their garments, as they went up to Jerusalem. A servant of the High Priest's. His name, John informs us, was Malchus. Luke adds, that Jesus touched the ear, and healed it; thus showing his benevolence to his foes when they sought his life, and giving them proof that they were attacking Him that was sent from heaven. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 52 Verse 52. Thy sword into his place. Into the sheath. For all they that take the sword, etc. This passage is capable of different significations. (1.) They who resist by the sword the civil magistrate, shall be punished; and it is dangerous, therefore, to oppose those who come with the authority of the civil ruler. (2.) These men, Jews and Romans, who have taken the sword against the innocent, shall perish by the sword. God will take vengeance on them. But, (3.) the most satisfactory interpretation is that which regards it as a caution to Peter. Peter was rash. Alone he had attacked the whole band. Jesus told him that his unseasonable and imprudent defence might be the occasion of his own destruction. In doing it, he would endanger his life, for they who took the sword perished by it. This was probably a proverb, denoting that they who engaged in wars commonly perished there. {v} Ge 9:6; Eze 35:5,6; Re 13:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 53 Verse 53. Thinkest thou, etc. Jesus says, that not only would Peter endanger himself, but his resistance implied a distrust of the protection of God, and was an improper resistance of his will. If it had been proper that they should be rescued, God could easily have furnished far more efficient aid than that of Peter--a mighty host of angels. Twelve legions. A legion was a division of the Roman army amounting to more than six thousand men. See Barnes "Mt 8:29". The number twelve was mentioned, perhaps, in reference to the number of his apostles, and himself. Judas being away, but eleven disciples remained. God could guard him, and each disciple, with a legion of angels; that is, God could easily protect him, if he should pray to him, and if it was his will. {w} "angels" 2 Ki 6:17; Da 7:10; Mt 4:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 54 Verse 54: But how then shall the Scriptures be fulfilled, etc. That is, the scriptures which foretold of his dying for the world. In some way that must be accomplished; and the time had come when, having finished the work which the Father gave him to do, it was proper that he should submit to a cruel death. This was said doubtless to comfort his disciples; to show them that his death was not a matter of surprise or disappointment to him; and that they, therefore, should not be offended and forsake him. {x} "that thus" Lu 24:26,46 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 55 Verse 55. Against a thief. Rather, a robber. This was the manner in which they would have sought to take a highwayman of desperate character, and armed to defend his life. It adds not a little to the depth of his humiliation, that he consented to be hunted down thus by wicked men, and to be treated as if he had been the worst of mankind. Daily with you teaching in the temple. For many days before the passover, as recorded in the previous chapter. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 56 Verse 56. Scriptures of the prophets. The writings of the prophets-- for this is the meaning of the word scriptures. He alludes to those parts of the prophets which foretold his sufferings and death. Then all the disciples, etc. Overcome with fear, when they saw their Master actually taken; alarmed with the terrific appearance of armed men, and torches in a dark night; and forgetting their promises not to forsake him, they all left their Saviour to go alone. Alas! how many, when attachment to Christ would lead them to danger, leave him, and also flee! Mark adds, that after the disciples had fled, a young man, having a linen cloth cast about his naked body, attempted to follow him. Probably he was the owner of the garden, and a friend of Jesus. Aroused by the noise from his repose, he came to defend the Saviour. He cast, in his hurry, a garment at hand round his body, and came to him. The young men among the Romans and Jews attempted to secure him also; but he escaped from them, and fled. See Barnes "Mr 14:50,51. {y} "Scriptures" Ge 3:15; Ps 22:1-31; 69:1-36; Isa 53:1-12; La 4:20 Da 9:24,26; Zec 13:7; Ac 1:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 57 Verses 57-75. The trial of our Lord before the council, and the denial of Peter happening at the same time, might be related one before the other, according to the evangelists' pleasure. Accordingly, Matthew and Mark relate the trial first, and Peter's denial afterwards; Luke mentions the denial first, and John has probably observed the natural order. The parallel places are recorded in Mr 14:53-72; Lu 22:54-71; Joh 18:13-27. Verse 57. To Caiaphas. John says, that they led him first to Annas, the father-in-law of Caiaphas. This was done, probably, as a mark of respect, he having been high priest, and perhaps distinguished for prudence, and capable of advising his son-in-law in a difficult case; and the Saviour was detained there probably until the chief priests and elders were assembled. The High Priest. See Barnes "Mt 26:3". John says, he was high priest for that year. Annas had been high priest some years before, in the time of our Saviour the office was frequently changed by the civil ruler. This Caiaphas had prophesied that it was expedient that one should die for the people. See Barnes "Joh 11:49,50. The Scribes and the elders. The men composing the great council of the nation or sanhedrim. See Barnes "Mt 5:22. It is not probable that they could be immediately assembled; and some part of the transaction respecting the denial of Peter probably took place while they were collecting. {z} "And they" Mr 14:53; Lu 22:54; Joh 18:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 58 Verse 58. Peter followed him afar off. By this he evinced two things: 1st. Real attachment to his Master; a desire to be near him, and to witness his trial. 2nd. Fear respecting his personal safety. He therefore kept so far off as to be out of danger, and yet so near as that he might witness the transactions respecting his Master. Perhaps he expected to be lost and unobserved in the crowd. Many, in this, Imitate Peter. They are afraid to follow the Saviour closely. They fear danger, ridicule, or persecution. They follow him--but it is at a great distance; so far that it is difficult to discern that they are in the train, and are his friends at all. Religion requires us to be near to Christ. We may measure our piety by our desire to be with him; to be like him; and by our willingness to follow him always--through trials, contempt, persecution, and death. John says, that another disciple went with Peter. By that other disciple is commonly supposed, as he did not mention his name, that he meant himself. He was acquainted with the high priest, and went immediately into the hall. Unto the High Priest's palace. The word rendered palace, means rather the hall, or middle court or area of his house. It was situated in the centre of the palace, and was commonly uncovered. See Barnes "Mt 9:2". And went in. John informs us that he did not go immediately in. But the other disciple, being known to the high priest, went in first, while Peter remained at the gate, or entrance. The other disciple then went out, and brought in Peter. Matthew, Mark, and Luke have omitted this circumstance. John recorded it, probably, because they had omitted it, and because he was the "other disciple" concerned in it. Sat with the servants, to see the end. That is, the end of the trial; or to see how it would go with his Master. The other evangelists say, that he stood with the servants warming himself. John says; it being cold, they had made a fire of coals, and warmed themselves. It was then probably not far from midnight. The place where they were was uncovered; and travellers say, that though the days are warm in Judea at that season of the year, yet that the nights are often uncomfortably cold. This fire was made in the hall, (Luke:) The fire was not in a fireplace, as we commonly suppose, but was probably made of coals laid on the pavement. At this place and time was Peter's first denial of his Lord, as is recorded afterwards. See Mt 26:69. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 59 Verse 59. No notes from Barnes on this verse. See Barnes on "Mt 26:57" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 60 Verse 60. False witnesses. Witnesses that would accuse him of crime; of violation of the laws of the land or of God. We are not to suppose that they wished them to be false witnesses. They were indifferent, probably, whether they were true or false, if they could succeed in condemning him. The evangelist calls it false testimony, Before these witnesses were sought, we learn from Joh 18:19-23 that the high priest asked Jesus of his disciples, and his doctrine. Jesus replied, that he had taught openly in the temple, and in secret had said nothing; that is, he had no secret doctrines which he had not been willing openly to teach, and he referred them to those who had heard him. In a firm, dignified manner, he put himself on trial, and insisted on his rights. "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?" This conversation took place probably before the council was assembled, and during this time the denials by Peter occurred. Luke informs us, Lu 22:66 that the council came together as soon as it was day; that is, probably near the morning, or not far from break of day--after Peter had denied him, and gone out. Found they none. That is, they found none on whose testimony they could with any show of reason convict him. The reason was, as Mark says, Mr 14:56 that "their witness agreed not together." They differed about facts, times, and circumstances, as all false witnesses do. Two witnesses were required by their law, and they did not dare to condemn him without conforming, in appearance at least, to the requirements of the law. {a} "the last" Ps 27:12; 35:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 61 Verse 61. And said, This fellow said, etc. Mark has recorded this testimony differently. According to him, they said, "We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands." Probably both forms of giving in the testimony were used on the trial, and Matthew has recorded it as it was given at one time, and Mark at another; so that there is no contradiction. Mark adds, "But neither so did their witness agree together." That which they attempted to accuse him of, is what he had said respecting his body, and their destroying it. Joh 2:19, "Destroy this temple, and in three days I will raise it up." This he spoke of his body; they perverted it, endeavouring to show that he meant the temple at Jerusalem. They neither stated it as it was, nor did they state correctly its meaning: nor did they agree about the words used. It was, therefore, very little to their purpose. {b} "I am able" Joh 2:19-21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 62 Verses 62,63. Jesus held his peace. Was silent. He knew that the evidence did not even appear to amount to anything worth a reply. He knew that they were aware of that, and that feeling that, the high priest attempted to draw something from him, on which they could condemn him. I adjure thee by the living God. I put thee upon thy oath before God. This was the usual form of putting an oath among the Jews. It implies, calling God to witness the truth of what was said. The law respecting witnesses also made it a violation of an oath to conceal any part of the truth; and though our Saviour might have felt that such a question, put in such a manner, was very improper, or was unlawful, yet he also knew that to be silent would be construed into a denial of his being the Christ. The question was probably put in anger. They had utterly failed in their proof. They had no way left to accomplish their purpose of condemning him, but to draw it from his own lips. This cunning question was therefore proposed. The difficulty of the question consisted in this: If he confessed that he was the Son of God, they stood ready to condemn him for blasphemy; if he denied it, they were prepared to condemn him for being an impostor, for deluding the people under the pretence of being the Messiah. The living God. Jehovah is called the living God, in opposition to idols, which were without life. The Christ. The Messiah, the Anointed. See Barnes "Mt 1:1". The Son of God. The Jews uniformly expected that the Messiah would be the Son of God. In their view it denoted also that he would be Divine, or equal to the Father, Joh 10:31-36. To claim that title was, therefore, in their view, blasphemy; and as they had determined beforehand, in their own minds, that he was not the Messiah, they were ready at once to accuse him of blasphemy. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 63 Verse 63. No notes from Barnes on this verse. See Barnes on "Mt 26:62" {e} "But Jesus" Isa 53:7; Mt 27:12,14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 64 Verse 64. Thou hast said. This is a form of assenting or affirming. Thou hast said the truth; or, as Lu 22:70 has it, "Ye say that I am." This was not, however, said immediately. Before Jesus acknowledged himself to be the Messiah, he said to them, Lu 22:67-69 "If I tell you, ye will not believe: and if I also ask you" --i.e., propose the proofs of my mission, and require you to give your opinion of them--" ye will not answer me, nor let me go." Nevertheless. This word should have been translated moreover, or furthermore. What follows is designed to explain and give confirmation to what he had said. Sitting on the right hand of power. That is, of God, called here the Power; equivalent to the Mighty, or the Almighty. It denotes dignity and majesty; for, to sit at the right hand of a prince was the chief place of honour. See Barnes "Mt 20:21". Coming in the clouds of heaven. See Barnes Mt 24, Mt 25. The meaning of this is, You shall see the sign from heaven which you have so often demanded; even the Messiah returning himself as the sign, with great glory, to destroy your city, and to judge the world. {f} "shall ye" Da 7:13; Joh 1:51; 1 Th 4:16; Re 1:7 {g} "hand of power" Ps 110:1; Ac 7:55 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 65 Verse 65. Then the High Priest rent his clothes. The Jews were accustomed to rend their clothes, as a token of grief. This was done often as a matter of form, and consisted in tearing a particular part of the garment reserved for this purpose. It was not lawful for the high priest to rend his clothes, Le 10:6; 21:10. By that was probably intended the robes of his priestly office. The garment which he now rent was probably his ordinary garment, or the garments which he wore as president of the sanhedrim--not those in which he officiated as high priest in the things of religion. This was done on this occasion to denote the great grief of the high priest, that so great a sin as blasphemy had been committed in his presence. He hath spoken blasphemy. That is, he has, under oath, arrogated to himself what belongs to God. In claiming to be the Messiah; in asserting that he was the Son of God, and therefore equal in dignity with the Father; and that he would yet sit at His right hand--he has claimed what belongs to no man, and what is therefore an invasion of the Divine prerogative. If he had not been the Messiah, the charge would have been true. But the question was, whether he had not given evidence that he was the Messiah, and that therefore his claims were just. This point, the only proper point of inquiry, they never examined. They assumed that he was an impostor; and that point being assumed, everything like a pretension to being the Messiah was, in their view, proof that he deserved to die. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 66 Verse 66. What think ye? What is your opinion? What sentence do you pronounce? As president of the sanhedrim he demanded their judgment. He is guilty of death. This was the form which was used when criminal was condemned to die. The meaning is, he is found guilty of a crime to which the law annexes death. This sentence was used before the Jews became subject to the Romans, when they had the power of inflicting death. After they were subject to the Romans, though the power of inflicting capital punishment was taken away, yet they retained the form, when they expressed their opinion of the guilt of an offender. The law under which they condemned him was that recorded in Le 24:10-16, which sentenced him that was guilty of blasphemy to death by stoning. The chief priests, however, were unwilling to excite a popular tumult by stoning him, and they therefore consulted to deliver him to the Romans to be crucified, under the authority of the Roman name, and thus to prevent say excitement among the people. {h} "death" Le 24:16; Joh 19:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 67 Verse 67. They spit in his face. This, among the Jews, as among us, was significant of the highest contempt and insult, Nu 12:14; Isa 1:6; Job 30:10. And buffeted him. That is, they struck him with their hands closed, or with the fist. Others smote him with the palms of their hands. The word used in the original here means, literally to strike with rods. It also means, to strike the mouth with the open hand, as if to prevent a person's speaking, or to evince abhorrence of what he had spoken. {i} "Then did" Isa 1:6 {1} "with the palms" or "rods" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 68 Verse 68. Saying, Prophesy unto us, etc. Mark informs us, that before they said this they had blindfolded him. Having prevented his seeing, they ridiculed his pretensions of being the Messiah. If he was the Christ, they supposed he could tell who smote him. As he bore it patiently, and did not answer, they doubtless supposed they had discovered another reason to think he was an impostor; The word prophesy does not mean only to foretell future events--although that is the proper meaning of the word; but also to declare anything that is unknown, or anything which cannot be known by natural knowledge, or without revelation. Luke adds, "And many other things blasphemously spake they against him." There is something very remarkable in this expression. They had charged him with blasphemy in claiming to be the Son of God. This charge they were not able to prove, But the evangelist fixes the charge of blasphemy on them, because he really was the Son of God, and they denied it. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 69 Verse 69. Now Peter sat without in the palace. Mark says, the first denial took place while Peter was "beneath in the palace." This palace was the large hall or court belonging to the residence of the high priest. The part of it where Jesus and the council were was elevated, probably, above the rest, for a tribunal. Peter was beneath, or in the lower part of the hall, with the servants, at the fire. Yet, as Matthew says, he sat without in the palace--i.e., out of the palace where they were trying Jesus--to wit, in the lower part of the hall with the servants--both narratives are therefore consistent. And a damsel came unto him. Joh 18:17 says, that this damsel was one that kept the door. Thou also wast with Jesus of Galilee. Probably she suspected him from his being in company with John. This was in the early part of the trial of Jesus. {k} "Now Peter" Mr 14:66; Lu 22:55; Joh 18:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 70 Verse 70. But he denied before them all, etc. He denied that he was a disciple; he denied that he knew Jesus; he denied (Mark) that he understood what was meant---i. e., he did not see any reason why this question was asked. All this was palpable falsehood; and Peter must have known that it was such. This is remarkable, because Peter had just before been so confident. It is more remarkable, because the edge of the charge was taken off by the insinuation that John was known to be a disciple--thou also wast with Jesus of Galilee. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 71 Verse 71. When he was gone out into the porch. The entrances or the small apartment between the outer door and the large hall in the centre of the building. See plan of a house, See Barnes "Mt 9:2". Peter was embarrassed and confused by the question; and to save his confusion attracting notice, he went away from the fire into the porch, where he expected to be unobserved. Yet in vain. By the very movement to avoid detection, he came into contact with another who knew him, and repeated the charge. How clearly does it prove that our Lord was omniscient, that all these things were foreseen! Another maid saw him. Mark simply says that a maid saw him, From Luke, it would appear that a man spoke to him, Lu 22:58. The truth probably is, that both were done. When he first went out, a maid charged him with being a follower of Jesus. He was probably there a considerable time. To this charge he might have been silent, thinking, perhaps, that he was concealed, and there was no need of denying Jesus then. Yet it is very likely that the charge would he repeated. A man also might have repeated it; and Peter, irritated, provoked, perhaps thinking that he was in danger, then denied his Master the second time. This denial was in a stronger manner, and with an oath. While in the porch, Mark says, the cock crew; that is, the first crowing, or not far from midnight. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 72 Verse 72. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 73 Verse 73. And after a while. That is, about an hour after, (Luke.) Peter, by this time, had returned into the palace or hall, and stood warming himself by the fire, Joh 18:25. Thy speech betrayeth thee. Your language makes it manifest that you are of his company. That is, as Mark adds, he was a Galilean; and in this way his speech betrayed him. It is probable that the Galileans were distinguished for some peculiarity of pronunciation, perhaps some peculiar rusticity or coarseness in their manner of speaking, that distinguished them from the refinement of the capital, Jerusalem. This charge, John says, Joh 18:26 was supported by the express affirmation of a kinsman of Malchus, the servant of the high priest, that he had seen him in the garden. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 74 Verse 74. Then began he to curse, etc. Peter was now irritated beyond endurance. He could no longer resist the evidence that he was known. It had been repeatedly charged on him. His language had betrayed him, and there was a positive witness who had seen him. He felt it necessary, therefore, to be still more decided; and he accordingly added to the sin of denying his Lord, the deep aggravation of profane cursing and swearing; affirming, what he must have known was false, that he knew not the man. Immediately then the cock crew; that is, the second crowing, or not far from three in the morning. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 26 - Verse 75 Verse 75. And Peter remembered the word of Jesus, etc. Luke has mentioned a beautiful and touching circumstance omitted by the other evangelists, that when the cock crew "Jesus turned and looked upon Peter," and that then he remembered his words. They were in the same room--Jesus at the upper end of the hall, elevated for a tribunal, and Peter below with the servants; so that Jesus could look down upon Peter standing near the fire. By a tender and compassionate look--a single glance of his eye--the injured Saviour brought to remembrance all Peter's promises, his own predictions, and the great guilt of the disciple; he overwhelmed him with the remembrance of his sin, and pierced his heart through with many sorrows. The consciousness of deep and awful guilt rushed over Peter's soul; he flew from the palace, he went alone in the darkness of the night, and wept bitterly. The fall of Peter is one of the most melancholy instances of depravity ever committed in our world. But a little while before so confident; seated at the table of the Lord; distinguished, throughout the ministry of Christ, with peculiar favours; cautioned against this very thing; yet so soon denying him, forgetting his promises; and profanely calling on God to witness what he knew to be false, that he did not know him! Had it been but once, it would have been awful guilt--guilt deeply piercing the Redeemer's soul in the day of trial; but it was three times repeated, and at last with profane cursing and swearing. Yet, while we weep over Peter's fall, and seek not to palliate his crime, we should draw from it important practical uses: 1st. The danger of self-confidence. "Let him that thinketh he standeth take heed lest he fall." True Christian confidence is that which relies on God for strength, and feels safety only in the belief that He is able and willing to keep from temptation. 2nd. The highest favours, the most exalted privileges, do not secure us from the danger of falling into sin. Few men were ever so highly favoured as Peter; few ever so dreadfully departed from the Saviour, and brought so deep a scandal on religion. 3rd. When a man begins to sin, his fall from one act to another is easy--perhaps almost certain. At first Peter's sin was only simple denial; then it increased to more violent affirmation, and ended with open profaneness. So the downward road of crime is easy. When sin is once indulged, the way is open for a whole deluge of crime; nor is the course easily stayed till the soul is overwhelmed in awful guilt. 4th. True repentance is deep, thorough, bitter. Peter wept bitterly. It was sincere sorrow--sorrow proportioned to the nature of the offence he had committed. 5th. A look from Jesus--a look of mingled affection, pity, and reproof-- produces bitter sorrow for sin. Him we injure by our crimes, and his tender look, when we err, pierces the soul through with many sorrows, opens fountains of tears in the bosom, and leads us to weep with bitterness over our transgressions. 6th. When we sin--when we fall into temptation--let us retire from the world, seek the place of solitude, and pour out our sorrows before God. He will mark our groans; he will hear our sighs; he will pity his children; and he will receive them; like weeping Peter, to his arms again. 7th. Real Christians may be suffered to go far astray. To show them their weakness, to check self-confidence, and to produce dependence on Jesus Christ, they may be able to show how weak, and feeble, and rash they are. Peter was a real believer. Jesus had prayed for him that his faith should fail not, Lu 22:32. Jesus was always heard in his prayer, Joh 11:42. He was heard, therefore, then. Peter's faith did not fail; that is, his belief in Jesus, his real piety, his true attachment to Jesus. He knew, during the whole transaction, that Jesus was the Messiah, and that he himself was well acquainted with him. But he was suffered to declare that which he knew was not true. And in this consisted his sin. Yet, 8th. though a Christian may be suffered to go astray---may fall into sin--yet he who should, from this example of Peter, think he might lawfully do it, or who should resolve to do it, thinking that he might, like Peter, weep and repent, would give evidence that he knew nothing of the grace of God. He that resolves to sin under the expectation of repenting hereafter, cannot be a Christian. It is worthy of further remark, that the fact that the fall of Peter is recorded by all the evangelists is high proof of their honesty. They were willing to tell the truth as it was; to conceal no fact, even if it made much against themselves; and to make mention of their own faults without attempting to appear to be better than they were. And it is worthy of special observation, that Mark has recorded this with all the circumstances of aggravation, perhaps even more so than the others. Yet, by the universal belief of antiquity, the Gospel of Mark was written under Peter's direction, and every part of it submitted to him for examination. Higher proof of the honesty and candour of the evangelists could not be demanded. {l} "word of Jesus" Mt 26:34; Lu 22:31-34 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 1 MATTHEW CHAPTER 27 Verses 1,2. Jesus is brought before Pilate. See also Mr 15:1, Lu 23:1; Joh 18:28, etc. Verse 1. When the morning was come. This was not long after he had been condemned by the sanhedrim. Peter's last denial was probably not far from three o'clock, or near the break of day. As soon as it was light, they consulted together for the purpose of taking his life. The sun rose at that season of the year, in Judea, not far from five o'clock; and the time when they assembled was not long after Peter's denial. The Chief Priests--took counsel. They had agreed that he deserved to die, on a charge of blasphemy. Yet they did not dare to put him to death by stoning, as they did afterwards Stephen, Ac 7:1 and as the law commanded in case of blasphemy, for they feared the people. They therefore consulted, or took counsel together, to determine on what pretence they could deliver him to the Roman emperor, or to fix some charge of a civil nature, by which Pilate might be induced to condemn him. The charge which they fixed on was not that on which they had tried him, and on which they had determined he ought to die, Mt 26:66; but that of "perverting the nation," and of "forbidding to give tribute to Caesar," Lu 23:2. On this accusation, if made out, they supposed Pilate could be induced to condemn Jesus. On a charge of blasphemy they knew he could not, as that was not an offence against the Roman laws, and over which, therefore, Pilate claimed no jurisdiction. To put him to death. To devise some way by which he might be put to death under the authority of the Roman governor. {m} "counsel" Ps 2:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 2 Verse 2. And when they had bound him. He was bound when they took him in the garden, Joh 18:12. Probably when he was tried before the sanhedrim, in the palace of Caiaphas, he had been loosed from his bonds--being there surrounded by multitudes, and supposed to be safe. As they were about to lead him to another part of the city now, they again bound him. The binding consisted, probably, in nothing more than tying his hands. Pontius Pilate the governor. The governor, appointed by the Romans, over Judea. The governor commonly resided at Caesarea; but he came up to Jerusalem usually at the great feasts, when most of the Jews were assembled, to administer justice, and to suppress tumults, if any should arise. The title which Pilate received was that of governor, or procurator. The duties of the office were chiefly to collect the revenues due to the Roman emperor, and, in certain cases, to administer justice. Pilate was appointed governor of Judea by Tiberius, then emperor of Rome. John says Joh 18:28 that they led Jesus from Caiaphas to the hall of judgment--that is, to the part of the praetorium, or governor's palace, where justice was administered. The Jews did not, however, enter in themselves, lest they should be defiled, but that they might eat the passover. In Nu 19:22, it is said, that whosoever touched an unclean thing should be unclean, For this reason they would not enter into the house of a heathen, lest they should contract some defilement that would render them unfit to keep the passover. {n} "him to" Mt 20:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 3 Verse 3. Then Judas--when he saw that he was condemned, repented himself. This shows that Judas did not suppose that the affair would have results in this calamitous manner. He probably expected that Jesus would have worked a miracle to deliver himself, and not have suffered this condemnation to come upon him. When he saw him taken, bound, tried, and condemned; when he saw that all probability that he would deliver himself was taken away, he was overwhelmed with disappointment, sorrow, and remorse of conscience. The word rendered repented himself, it has been observed, does not of necessity denote a change for the better, but any change of views and feelings. Here it evidently means no other change than that produced by the horrors of a guilty conscience, and by deep remorse, for crime at its unexpected results. It was not saving repentance; that leads to a holy life: this led to an increase of crime in his own death. True repentance leads the sinner to the Saviour: this led away from the Saviour to the gallows. Judas, if he had been a true penitent, would have come then to Jesus, confessed his crime at his feet, and sought for pardon there. But, overwhelmed with remorse, and the conviction of vast guilt, he was not willing to come into his presence, and added to the crime of a traitor that of self-murder. Assuredly, such a man could not be a true penitent. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 4 Verse 4. I have sinned, I have been guilty. I have done wrong. In that I have betrayed the innocent blood. That is, in betraying an innocent being to death. Blood is put here for life, or for the man. The meaning is, that he knew and felt that Jesus was innocent. This confession is a remarkable proof that Jesus was innocent. Judas had been with him three years, he had seen him in public and private; he had heard his public teaching and his private views; he had seen him in all circumstances; and if he had done anything evil, or advanced anything against the Roman emperor, Judas was competent to testify it. Had he known any such thing, he would have stated it. He would have appeared to vindicate himself. His testimony, being a disciple of Jesus, would have been, to the chief priests, far more-valuable than that of any other man; and he might not only have escaped the horrors of a troubled conscience, and an awful death, but have looked for an ample reward. That he did not make such a charge--that he fully and frankly confessed that Jesus was innocent--and that he gave up the ill-gotten price of treason--is full proof that, in the belief of Judas, the Saviour was free from crime, and even the suspicion of crime. What is that to us? This form of speaking denoted that they had nothing to do with his remorse of conscience, and his belief that Jesus was innocent. They had secured what they wanted, the person of Jesus, and they cared little now for the feelings of the traitor, So all wicked men, who make use of the agency of others for the accomplishment of crime, or the gratification of passion, will care little for the effect on the instrument. They will soon cast him off and despise him; and, in thousands of instances, them instruments of villainy, and the panders to the pleasures of others, are abandoned to remorse, wretchedness, crime, and death. {o} "innocent blood" 2 Ki 24:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 5 Verse 5. And he cast down, etc, This was an evidence of his remorse of conscience for his crime. His ill-gotten gain now did him no good. It would not produce relief to his agonized mind. He attempted, therefore, to obtain relief by throwing back the price of treason. But he attempted it in vain. The consciousness of guilt was fastened to his soul; and Judas found, as all win find, that to cast away or abandon ill-gotten wealth will not alleviate the guilty conscience. In the temple, It is not quite certain what part of the temple is here meant. Some have thought it was the place where the sanhedrim was accustomed to sit; others, the treasury; others, the part where the priests offered sacrifice. It is probable that Judas cared little, or thought little, to what particular part of the temple he went. In his deep remorse he hurried to the temple, and probably cast the money down in the most convenient place, and fled to some situation where he might take his life. And went and hanged himself. The word used in the original, here, has given rise to much discussion, whether it means that he was suffocated or strangled by his great grief, or whether he took his life by suspending himself. It is acknowledged on all hands, however, that the latter is its most usual meaning, and it is certainly the most obvious meaning. Peter says, in giving an account of the death of Jesus, Ac 1:18 that Judas, "falling headlong, burst asunder in the midst, and all his bowels gushed out." There has been supposed to be some difficulty in reconciling these two accounts, but there is really no necessary difference. Both accounts are true. Matthew records the mode in which Judas attempted his death by hanging. Peter speaks of the result. Judas probably passed out of the temple in great haste and perturbation of mind. He sought a place where he might perpetrate this crime. He would not, probably, be very careful about the fitness of the means he used. In his anguish, his haste, his desire to die, he seized upon a rope and suspended himself; and it is not at all remarkable, or indeed unusual, that the rope might prove too weak, and break. Falling headlong--that is, on his, face--he burst asunder, and in awful horrors died--a double death, with double pains and double horrors--the reward of his aggravated guilt. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 6 Verse 6. It is not lawful, etc. It was forbidden De 18:18 to take what was esteemed as an abomination, and to offer it to God. The price of blood--that is, of the life of a man--they justly considered as an improper and unlawful offering. The treasury. The treasury was kept in the court of the women. See plan of the temple, See Barnes "Mt 21:12". It was composed of a number of small chests placed in different parts of the courts to receive the voluntary offerings of the people, as well as the half-shekel required of every Jew. The original word, here rendered treasury, contains the notion of an offering to God. What was given there was considered as an offering made to Him. The price of blood. The life is in the blood. The word blood, here, means the same as life. The price of blood, means the price by which the life of a man has been purchased. This was an acknowledgment that in their view Jesus was innocent. They had bought him, not condemned him justly. It is remarkable that they were so scrupulous now about so small a matter comparatively as putting this money in the treasury, when they had no remorse about murdering an innocent being, and crucifying him who had given full evidence that he was the Messiah. Men are often very scrupulous in small matters, who stick not at great crimes. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 7 Verse 7. And they took counsel, etc. They consulted among themselves about the proper way to dispose of this money. And bought with them. In Ac 1:18, it is said of Judas that he "purchased a field with the reward of iniquity." By the passage in the Acts is meant no more than that he furnished the means, or was the occasion of purchasing the field. It is not of necessity implied that Judas actually made the contract, and paid down the money to buy a field to bury strangers in--a thing which would be in itself very improbable; but that it was by his means that the field was purchased. It is very frequent in the Scriptures, as well as in other writings, to represent a man as doing that which he is only the cause or occasion of another's doing. See Ac 2:23; Joh 19:1; Mt 27:59,60. The potter's field. Probably this was some, field well known by that name, which was used for the purpose of making earthen vessels. The price paid for a field so near Jerusalem may appear to be very small; but it is not improbable that it had been worked till the clay was exhausted, and was neither fit for that business nor for tillage, and was therefore considered as of little value. To bury strangers in. Jews, who came up from other parts of the world to attend the great feasts at Jerusalem. The high priests, who regarded the Gentiles as abominable, would not be inclined to provide a burial-place for them. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 8 Verse 8. The field of blood. The field purchased by the price of blood. The name by which this field was called was Aceldama, Ac 1:19. It was just without the walls of Jerusalem, on the south of Mount Zion. It is now used as a burying-place by the Armenian Christians in Jerusalem, who have a magnificent convent on Mount Zion. Miss. Herald, 1824, p. 66. See the map of Jerusalem, and ch. ii. 1. Unto this day. That is, to the day when Matthew wrote this gospel, about thirty years after the field was purchased. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 9 Verse 9. Spoken by Jeremy the prophet. The words quoted here are not to be found in the prophecy of Jeremiah. Words similar to these are recorded in Zec 11:12,13, and from that place this quotation has been doubtless made. Much difficulty has been experienced in explaining this quotation. Anciently, according to the Jewish writers, Jeremiah was reckoned the first of the prophets, and was placed first in the Book of the Prophets: thus Jeremiah, Ezekiel, Isaiah, and the twelve minor prophets. Some have thought that Matthew, quoting this place, quoted the Book of the Prophets under the name of that which had the first place in the book--i, e., Jeremiah; and though the words are those of Zechariah, yet they are quoted correctly as the words of the Book of the Prophets, the first of which was Jeremiah. Others have thought that there was a mistake made by ancient transcribers, writing the name Jeremiah instead of Zechariah; and it is observed that this might be done by the change of only a single letter. It was often the custom to abridge words in writing them, Thus, instead of writing the name of Jeremiah in full, it would be written in Greek Iriou. So Zechariah would be written Zriou. By the mere change of Z into I, therefore, the mistake might easily be made. Probably this is the correct explanation. Others have supposed that the words were spoken by Jeremiah, and that Zechariah recorded them; and that Matthew quoted them as they were, the words of Jeremiah. The passage is not quoted literally; and by its being fulfilled is meant, probably, that the language used by Zechariah on a similar occasion would express also this event. It was language appropriate to this occasion. The price of him that was valued. That is, the price of him on whom a value was set. The word rendered "valued," here, does not, as often in our language, mean to esteem, but to estimate; not to love, approve, or regard, but to fix a price on, to estimate the value of. This they considered to be thirty pieces of silver, the common price of a slave. They of the children of Israel did value. Some of the Jews, the leaders or priests, acting in the name of the nation. Did value. Did estimate, or fix a price on. {q} "spoken" Zec 11:12,13 {1} "valued" or, "whom they bought of the children of Israel." __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 10 Verse 10. And gave them. In Zechariah it is I gave them. Here it is represented as being given by the priests. The meaning is not, however, different. It is, that this price was given for the potter's field. As the Lord appointed me. That is, commanded me. The meaning of the place in Zechariah is this: He was directed to go to the Jews as a prophet--a pastor of the people. They treated him, as they had done others, with great contempt. He asks them to give him his price-- i.e., the price which they thought he and his pastoral labours were worth, or to show their estimate of his office. If they thought it of value, they were to pay him accordingly; if not, they were to "forbear"-- that is, to give nothing. To show their great contempt of him and his office, and of God who had sent him, they gave him thirty pieces of silver, the price of a slave. This God commanded, or appointed him to give to the potter, or to throw into the pottery--to throw away. So in the time of Jesus the same thing was substantially repeated. Jesus came as the Messiah. They hated and rejected him. To show their contempt of him and his cause, they valued him at the price of a slave. This was thrown down in the temple, taken by the priests, and appropriated to the purchase of a field owned by a potter, worn out, and of little or no value; all showing at how low a price, through the whole transaction, the Son of God was estimated. Though the words quoted here are not precisely like those in Zechariah, yet the sense and general structure are the same. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 11 Verse 11. And Jesus stood before the governor. Many things are omitted by Matthew in the account of this trial, which are recorded by the other evangelists. A much more full account is found in Joh 18:28-40. And the governor asked him, etc. This question was asked on account of the charge which the Jews brought against Jesus, of "perverting the nation, and forbidding to give tribute to Caesar," Lu 23:2. It was on this charge that, after consultation, they had agreed to arraign him before Pilate. They had condemned him for blasphemy; but they well knew that Pilate would altogether disregard an accusation of that kind. They therefore attempted to substitute a totally different accusation from that on which they had professed to find him guilty; to excite the jealousy of the Roman governor, and to procure his death on a false charge of treason against the Roman emperor. Thou sayest. That is, thou sayest right, or thou sayest the truth. We may wonder why the Jews, if they heard this confession, did not press it upon the attention of Pilate as a full confession of his guilt. It was what they had accused him of. But it might be doubtful whether, in the confusion, they heard the confession; or, if they did, Jesus took away all occasion of triumph by explaining to Pilate the nature of his kingdom, Joh 18:36. Though he acknowledged that he was a king, yet he stated fully that his kingdom was not of this world, and that therefore it could not be alleged against him as treason against the Roman emperor. This was done in the palace, apart from the Jews; and fully satisfied Pilate of his innocence, Joh 18:38. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 12 Verse 12. When he was accused, etc. To wit, of perverting the nation, and of forbidding to give tribute to Caesar, Lu 23:2,5. Probably this was done in a tumultuous manner, and in every variety of form. He answered nothing. He was conscious of his innocence. He knew that they could not prove these charges. They offered no testimony to prove them; and, in conscious innocence, he was silent. {r} "answered nothing" Mt 26:63 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 13 Verse 13. They witness against thee. This means, rather, that they accused him. They were not witnesses, but accusers. These accusations were repeated and pressed. They charged him with exciting the people, teaching throughout all Judea, from Galilee to Jerusalem, and exciting them to sedition, Lu 23:6. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 14 Verse 14. To never a word. That is, not at all. He said nothing. This is a way of speaking, denoting that it was remarkable. It is an emphatic way of saying that he answered nothing. There was no need of his replying. He was innocent, and they offered no proof of guilt. Besides, his appearance was full evidence in his favour. He was poor, unarmed, without powerful friends, and alone. His life had been public, and his sentiments were well known; and the charge had on the face of it the aspect of absurdity. It deserved, therefore, no answer. Marvelled greatly. Wondered exceedingly, or was much surprised. He was probably more surprised that he bore this so meekly, and did not return railing for railing, than that he did not set up a defence. The latter was unnecessary. The former was unusual. The governor was not accustomed to see it, and was therefore greatly amazed. It was at this time that Pilate, having heard them speak of Galilee, Lu 23:5 asked if he was a Galilean. Having ascertained that he was, and probably desirous of freeing himself from any farther trouble in the affair, under pretence that he belonged to Herod's Jurisdiction, he sent Jesus to Herod, who was then at Jerusalem, attending the feast of the Passover, Lu 23:6-12. Herod having examined him, and finding no cause of death in him, sent him back to Pilate. Pleased with the respect which had been shown him, Herod laid aside his enmity against Pilate, and they became friends. The cause of their friendship does not appear to be at all that they were united in opposing the claims of Jesus to be the Messiah, but the respect which Pilate had shown in sending Jesus to him. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 15 Verses 15-23. See also the parallel places in Mr 15:6-14; Lu 23:17-23 Joh 18:39,40. Verse 15. At that feast. The feast of the passover. The governor was wont to release, etc. Was accustomed to release. From what this custom arose, or by whom it was introduced, is not known. It was probably adopted to secure popularity among the Jews, and to render the government of the Romans less odious. Any little indulgence granted to the Jews, during the heavy oppression of the Romans, would serve to conciliate their favour, and to keep the nation from sedition. It might happen often, that when persons were arraigned before the Romans, on charge of sedition, some peculiar favourite of the people, or some leader, might be among the number. It is evident that if they had the privilege of recovering such a person, it would serve much to allay their feelings, and make tolerable the yoke under which they groaned. {s} "Now at that feast" Mr 15:6; Lu 23:17; Joh 18:39 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 16 Verse 16. A notable prisoner. The word notable means one that is distinguished in any way, either for great virtues, or great crimes. In this place, it evidently means the latter. He was perhaps a leader of a band who had been guilty of sedition, and had committed murder in an insurrection, Lu 23:19. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 17 Verse 17. Whom will ye that I release, etc. Pilate was satisfied of the innocence of Jesus, Lu 23:13-16 he was therefore desirous of releasing him. He expected to release one to the people. He knew that Jesus, though condemned by the chief priests, was yet popular among the people. He therefore attempted in this manner to rescue him from the hands of the priests, and expected that the people would prefer him to an odious and infamous robber and murderer. Had the people been left to themselves, it would probably have been done. Jesus which is called Christ. That is, Jesus who claims to be the Messiah. Pilate probably did not believe it, or care much for it. He used the name which Jesus had acquired among the people. Perhaps, also, he thought that they would be more likely to ask him to be released, if he was presented to them as the Messiah. Mark Mr 15:9 adds, that he asked them whether they would that he should release "the King of the Jews?" It is probable that he asked the question in both ways. Perhaps it was several times repeated; and Matthew has recorded one way in which it was asked, and Mark another. He asked them whether they would demand him who was called the Christ--expecting that they would be moved by the claims of the Messiah, claims which, when he entered Jerusalem in triumph, and in the temple, they had acknowledged. He asked them whether they would have the King of the Jews--probably to ridicule the priests who had delivered him on that charge. He did it to show the people how absurd the accusation was. There he stood, apparently a poor, inoffensive, unarmed, and despised man. Herod set him at naught, and scourged him, and sent him back. The charge, therefore, of the priests, that he was a king opposed to the Roman emperor, was supremely ridiculous; and Pilate expecting the people would see it so, hoped also that they would ask him to be released. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 18 Verse 18. For he knew that for envy, etc. This was envy at his popularity. He drew away the people from them. This Pilate understood probably from his knowledge of the pride and ambition of the rulers, and from the fact that no danger could arise from a person that appeared like Jesus. If Pilate knew this, he was bound to release him himself. As a governor and judge, he was bound to protect the innocent, and should, in spite of all the opposition of the Jews, at once have set him at liberty. But the Scriptures could not then have been fulfilled. It was necessary, in order that an atonement should be made, that Jesus should be condemned to die. At the same time, it shows the wisdom of the overruling providence of God, that he was condemned by a man who was satisfied of his innocence, and who proclaimed before his accusers his full belief that there was no fault in him. {t} "envy" Pr 27:4; Ec 4:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 19 Verse 19. Have thou nothing to do, etc. That is, do not condemn him. Perhaps she was afraid that the vengeance of heaven would follow her husband and family, if he condemned the innocent. That just man. The word just here has the sense of innocent; or not guilty. She might have been satisfied of his innocence from other sources, as well as from the dream. It is possible that the woman might have been a worshipper of the true God, and that she might therefore have desired that the Messiah should be released. I have suffered many things, etc. Dreams were occasionally considered as indications of the Divine will; and, among the Romans and Greeks, as well as the Jews, great reliance was placed on them. Her mind-- probably agitated with the subject; satisfied of the innocence of Jesus; and knowing that the Jews would make every effort to secure his condemnation--was also excited during her sleep, perhaps with a frightful prospect of the judgments that would descend on the family of Pilate if Jesus was condemned. She therefore sent to him to secure if possible his release. {u} "that just man" Isa 53:11; Zec 9:9; Lu 23:47; 1 Pe 2:22; 1 Jn 2:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 20 Verse 20. Persuaded the multitude. The release of a prisoner was to be to the people, not to the rulers. The rulers therefore, in order to secure the condemnation of Jesus, urged on the people to demand Barabbas. The people were greatly under the influence of the priests. Galileans among the citizens of Jerusalem were held in contempt. The priests turned the pretensions of Jesus into ridicule. Hence in a popular tumult, among a flexible and changing multitude, they easily excited them, who but a little before had cried hosanna, to cry crucify him. {v} "Barabbas" Ac 3:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 21 Verse 21. Whether of the twain? Which of the two, Jesus or Barabbas? __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 22 Verse 22. No notes from Barnes on this verse. See Barnes on "Mt 27:15" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 23 Verse 23. And the governor said, Why? Luke informs us that Pilate put this question to them three times, so anxious was he to release him. He affirmed that he had found no cause of death in him. He said, therefore, that he would chastise him, and let him go. He expected probably, by causing him to be publicly whipped, to excite their compassion, to satisfy them, and thus to evade the demands of the priests, and to set him at liberty with the consent of the people. So weak and irresolute was this Roman governor! Satisfied of his innocence, he should at once have preferred justice to popularity, and acted as became a magistrate in acquitting the innocent. Let him be crucified. See Barnes "Mt 27:39". Luke says they were instant with loud voices demanding this. They urged it. They demanded it with a popular clamour. {w} "Let him be crucified" Mt 21:38,39 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 24 Verse 24. He took water, etc. The Jews were accustomed to wash their hands when they wished to show that they were innocent of a crime committed by others. See De 21:6; Ps 26:6. They often used signs to represent their meaning. Pilate, in doing this, meant to denote that they were guilty of his death, but that he was innocent. But the mere washing of his hands did not free him from guilt, he was bound as a magistrate to free an innocent man; and whatever might be the clamour of the Jews, he was guilty at the bar of God for suffering the holy Saviour to be led to execution, to gratify the malice of enraged priests, and the clamours of a tumultuous populace. See ye to it. That is, take it upon yourselves. Ye are responsible for it, if ye put him to death. {x} "his hands" De 21:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 25 Verse 25. His blood be on us, etc. That is, let the guilt of putting him to death, if there be any, be on us and our children. We will be answerable for it, and will consent to bear the punishment for it. It is remarked by writers, that among the Athenians, if any one accused another of a capital crime, he devoted himself and children to the same punishment, if the accused was afterwards found innocent. So in all countries the conduct of the parent involves also the children in the consequences of his conduct, The Jews had no right to call down this vengeance on their children, but in the righteous judgment of God it has come upon them. In less than forty years their city and temple were overthrown and destroyed. More than a million of people perished in the siege. Thousands died by famine; thousands by disease; thousands by the sword; and their blood ran down the streets like water, so that, Josephus says, it extinguished things that were burning in the city, Thousands were crucified-- suffering the same punishment that they had inflicted on the Messiah. So great was the number of those who were crucified, that, Josephus says, they were obliged to cease from it, "room being wanting for the crosses, and crosses for the men." To this day, also, the curse has remained. They have been a nation scattered and peeled; persecuted almost everywhere, and a hissing and a by-word among men. No single nation probably has suffered so much; and yet they have been preserved. All classes of men; all the governments of the earth, have conspired to overwhelm them with calamity, and yet they still live as monuments of the justice of God, and as proofs, going down from age to age, that the Christian religion is true-- standing demonstrations of the crime of their fathers in putting the Messiah to death, and in calling down vengeance on their heads. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 26 Verse 26. And when he had scourged Jesus. See Barnes "Mt 10:17". Among the Romans, it was customary to scourge, or whip, a slave before he was crucified. This was done to inflict a greater suffering than crucifixion would be alone; and to add to the horrors of the punishment. Our Lord, being about to be put to death, after the manner of a slave, was also treated as a slave; as one of the lowest and most despised of mankind, He delivered him, etc. Not merely he gave him up to them to crucify him, as if they only were answerable, but he gave him up as a judge when he ought to have saved his life, and might have done it. Crucifixion was a Roman punishment; it was performed by Roman soldiers; Pilate pronounced the sentence from the tribunal, and Pilate affixed the title to the cross. Pilate, therefore, as well as the Jews, was answerable to God for the death of the Saviour of the world. {z} "scourged Jesus" Isa 53:5; Lu 18:33 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 27 Verses 27-31. See also Mr 15:15-20; Joh 19:1-3. Verse 27. Into the common hall. Tho original word here means, rather, the governor's palace, or dwelling. The trial of Jesus had taken place out of the palace. The Jews would not enter in; and it is probable that courts were held often in a larger and more public place than would be a room in his dwelling. Jesus, being condemned, was led by the soldiers away from the Jews, within this palace, and subjected to their profane mockery and sport. The whole band. The band or cohort was a tenth part of a Roman legion, and consisted of from four hundred to six hundred men, according to the size of the legion. {1} "common hall" or, "governor's house" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 28 Verse 28. And they stripped him. That is, they either took off all his upper garments, or removed all his clothing, probably the former. A scarlet robe. Mark says they clothed him in purple. The scarlet colour was obtained from a species of fruit; purple from shell-fish. The ancients gave the name purple to any colour that had a mixture of red in it, and consequently these different colours might be some- times called by the same name. The robe here used was the kind worn by Roman generals, and other distinguished officers of the Roman army, and also by the Roman governors. It was made so as to be placed on the shoulders, and was bound around the body so as to leave the right arm at liberty. As we cannot suppose that Pilate would array him in a new and splendid robe, we must suppose that this was one which had been worn and cast off as useless, and was now used to array the Son of God as an object of ridicule and scorn! __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 29 Verse 29. Had platted. The word platted here means woven together, or having made a wreath of a thorn-bush. A crown. Or perhaps, rather, a wreath. A crown was worn by kings, commonly made of gold, and precious stones. To ridicule the pretensions of Jesus, that he was a king, they probably plucked up a thorn-bush growing near, made it into something resembling, in shape, a royal crown, so as to correspond with the old purple, and to complete the mockery. Of thorns. What is the precise species of shrub denoted here is not certainly known. It was, however, doubtless one of that species that has sharp points of very hard wood. They could therefore be easily pressed into the skin, and cause considerable pain. Probably they seized upon the first thing in their way that could be made into a crown, and this happened to be a thorn: thus increasing the sufferings of the meek Redeemer. And a reed in his right hand. A reed is a straight slender herb, growing in marshy places, and abundant on the banks of the Jordan. It was often used for the purpose of making staves for walking; and it is not improbable that this was such a staff in the possession of some person present. The word is several times thus used. See 2 Ki 18:21; Isa 36:6; Eze 29:6. Kings commonly carried a sceptre, made of ivory or gold, as a sign of their office or rank, Es 4:11; 8:4. This reed or staff they put in his hand, in imitation of a sceptre, to deride also his pretensions of being a king. And they bowed the knee. This was done for mockery. It was an act of pretended homage. It was to ridicule his saying that he was a king. The common mode of showing respect or homage for kings was by kneeling or prostration. It shows amazing forbearance on the part of Jesus, that he thus consented to be ridiculed, and set at naught. No mere human being would have borne it. None but Him who loved us unto death, and who saw the grand results that would come from this scene of sufferings, could have endured such cruel mockery. Hail, king of the Jews! The term hail was a common mode of salutation to a king, or even to a friend. It implies, commonly, the highest respect for office, as well as the person, and is an invocation of blessings on the person. Here it was used to carry on what they thought to be the farce of his being a king; to ridicule in every possible way the pretensions of a poor, unattended, unarmed man of Nazareth, as if he had been a weak impostor, or had been deranged. {a} "mocked him" Ps 69:19,20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 30 Verse 30. And they spit upon him. This was a token of the deepest contempt and insult. See Barnes "Mt 26:67". And took the reed. The cane, probably so large as to inflict a heavy blow. And smote him on the head. Not merely to injure him by the force of the blow, but to press the thorns into his head, and thus to add cruelty to insult. {b} "spit" Is 49:7; 50:6; 53:3,7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 31 Verses 31,32. As they came out. That is, out of the governor's palace, where he had been treated with such cruelty and contempt, or out of the gates of the city, to crucify him. A man of Cyrene. Cyrene was a city of Libya, in Africa, lying west of Egypt. There were many Jews there, and they were in the habit, like others, of going frequently to Jerusalem. Him they compelled to bear his cross. John says, Joh 19:17 that Jesus went forth "bearing his cross." Luke says, Lu 23:26, that they laid the cross on Simon, that he might bear it after Jesus. There is no contradiction in these accounts. It was a part of the usual punishment of those who were crucified, that they should bear their own cross to the place of execution. It was accordingly laid at first on Jesus, and he went forth, as John says, bearing it. Weak, however, and exhausted by suffering and watchfulness, he probably sunk under the heavy burden, and they laid hold of Simon that he might bear one end of the cross, as Luke says, after Jesus. The cross was composed of two pieces of wood, one of which was placed upright in the earth, and the other crossed it, after the form of the figure t. The upright part was commonly so high that the feet of the person crucified were two or three feet from the ground. On the middle of that upright part there was a projection, or seat, on which the person crucified sat, or, as it were, rode. This was necessary, as the hands were not alone strong enough to bear the weight of the body; as the body was left exposed often many days, and not unfrequently suffered to remain till the flesh had been devoured by vultures, or putrefied in the sun. The feet were fastened to this upright piece, either by nailing them with large spikes driven through the tender part, or by being lashed by cords. To the cross-piece at the top, the hands, being extended, were also fastened, either by spikes or by cords, or perhaps in some cases by both. The hands and feet of our Saviour were both fastened by spikes. Crosses were also sometimes made in the form of the letter X, the limbs of the person crucified being extended to the four parts, and he suffered to die a lingering death in this cruel manner. The cross used in the crucifixion of Christ appears to have been the former. The mention of the cross often occurs in the New Testament. It was the instrument on which the Saviour made atonement for the sins of the world. The whole of the Christian's hope of heaven, and all his peace and consolation in trial and in death, depend on the sacrifice there made for sin, and on just views and feelings in regard to the fact and the design of the Redeemer's death. The following cuts are, therefore, inserted as an illustration of the usual form of the cross, and common method of crucifixion. The annexed cut shows the simplest form of the cross. the usual mode of crucifixion is illustrated by the first cut :-- Other modes of crucifixion are illustrated by the second cut. It was in one of these modes, probably, that Peter was crucified. See Barnes "Joh 21:18". {c} "led him" Nu 15:35; 1 Ki 21:10,13; Ac 7:58; Heb 13:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 32 Verse 32. No Barnes text on this verse. See Barnes on "Mt 27:27" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 33 Verse 33. Golgotha. This is the Hebrew word signifying the place of a skull, This is the word which in Luke is called Calvary. In the original, there also, it is a skull. The word calvary is a Latin word meaning skull, or place of skulls. It is not known certainly why this name was given to this place. Some have supposed that it was because the mount resembled in shape a human skull. The most probable opinion, however, is that it was a place of execution; that malefactors were beheaded there, or otherwise put to death, and that their bones remained unburied or unburned. Mount Calvary was a small eminence, usually supposed to have been on the northwest of Jerusalem, without the walls of the city, but at a short distance. Jesus was put to death out of the city, because capital punishments were not allowed within the walls. See Nu 15:35,36; 1 Ki 21:13. This was a law among the Romans, as well as the Jews. He also died there, because the bodies of the beasts slain in sacrifice, as typical of him, were burned without the camp. He also, as the antitype, suffered without the gate, Heb 13:11,12. The place which is shown as Calvary now is within the city, and must also have been within the ancient walls; and there is no reason to suppose that it is the place where the Saviour was put to death. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 34 Verse 34. They gave him vinegar, etc. Mark says that "they gave him to drink wine mingled with myrrh." The two evangelists mean the same thing. Vinegar was made of light wine rendered acid, and was the common drink of the Roman soldiers; and this might be called either vinegar or wine, in common language. Myrrh is a bitter substance, produced in Arabia, but is used often to denote anything bitter. The meaning of the name is bitterness. See Barnes "Mt 2:11". Gall is, properly, a bitter secretion from the liver; but the word is also used to denote anything exceedingly bitter, as wormwood, etc. The drink, therefore, was vinegar or wine, rendered bitter by the infusion of wormwood, or some other very bitter substance. The effect of this, it is said, was to stupify the senses. It was often given to those crucified, to render them insensible to the pains of death. Our Lord knowing this, when he had tasted it, refused to drink, he was unwilling to blunt the pains of dying. The cup which his Father gave him he rather chose to drink, He came to suffer. His sorrows were necessary for the work of the atonement; and he gave himself up to the unmitigated sufferings of the cross. This was presented to him in the early part of his sufferings, or when he was about to be suspended on the cross. Afterward, when he was on the cross, and just before his death, vinegar was offered to him without the myrrh --the vinegar which the soldiers usually drank--and of this he received. See Mt 27:49; Joh 19:28-30. Where Matthew and Mark say that he "would not drink," they refer to a different thing and a different time from John, and there is no contradiction. {d} "gall" Ps 69:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 35 Verse 35. And they crucified him. To crucify, means to put to death on a cross. The cross has been described at Mt 27:32. The manner of the crucifixion was as follows: After the criminal had carried the cross, attended with every possible jibe and insult, to the place of execution, a hole was dug in the earth to receive the foot of it. The cross was laid on the ground; the person condemned to suffer was stripped, and was extended on it, and the soldiers fastened the hands and feet either by nails or thongs. After they had fixed the nails deeply in the wood, they elevated the cross with the agonizing sufferer on it; and, in order to fix it more firmly in the earth, they let it fall violently into the hole which they had dug to receive it; This sudden fall must have given to the person that was nailed to it a most violent and convulsive shock, and greatly increased his sufferings. The crucified person was then suffered to hang, commonly, till pain, exhaustion, thirst, and hunger ended his life. Sometimes the sufferings continued for days; and when friendly death terminated the life, the body was often suffered to remain--a loathsome object, putrefying in the sun, or devoured by the birds. This punishment was deemed the most disgraceful and ignominious that was practised among the Romans. It was the way in which slaves, robbers, and the most notorious and abandoned wretches, were commonly put to death. It was this, among other things, that exposed those who preached the gospel to so much shame and contempt among the Greeks and Romans. They despised everything that was connected with the death of one who had died as a slave and an outlaw. As it was the most ignominious punishment known, so it was the most painful. The following circumstances make it a death of peculiar pain: (1.) The position of the arms and the body was unnatural, the arms being extended back and almost immovable. The least motion gave violent pain in the hands and feet, and in the back, which was lacerated with stripes. (2.) The nails, being driven through the parts of the hands and feet which abound with nerves and tendons, created the most exquisite anguish. (3.) The exposure of so many wounds to the air brought on a violent inflammation, which greatly increased the poignancy of the suffering. (4.) The free circulation of the blood was prevented. More blood was carried out in the arteries than could be returned by the veins. The consequence was, that there was a great increase in the veins of the head, producing an intense pressure and violent pain. The same was true of other parts of the body. This intense pressure in the blood vessels was the source of inexpressible misery. (5.) The pain gradually increased. There was no relaxation, and no rest. There was no prospect but death. The sufferer was commonly able to endure it till the third, and sometimes even to the seventh day. The intense sufferings of the Saviour, however, were sooner terminated. This was caused perhaps, in some measure, by his previous fatigue and exhaustion, but still more by the intense sufferings of His soul, his bearing our griefs, and carrying our sorrows; in making an atonement for the sins of the world. See Barnes "Mr 15:44". And parted his garments. It was customary to crucify a person naked. The clothes of the sufferer belonged to those who were executioners. John says Joh 19:23 that they divided his garments into four parts, to each soldier a part; but for his coat they cast lots. See Barnes "John 19:23". When Matthew says, therefore, that they parted his garments, casting lots, it is to be understood that they divided one part of them, and for the other part of them they cast lots. That it might be fulfilled, etc. The words here quoted are found in Ps 22:18. The whole psalm is usually referred to Christ, and is a most striking description of his sufferings and death. {e} "crucified" Ps 22:16; Mr 15:24; Lu 23:34; Joh 19:24 {f} "spoken by the prophets" Ps 22:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 36 Verse 36. They watched him there. That is, the four soldiers who had crucified him. They watched him lest his friends should come and release him. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 37 Verse 37. And set up over his head. John says Joh 19:19 that Pilate wrote the title, and put it upon the cross. Probably Pilate wrote it, or caused it to be written, and directed the soldiers to set it up. A man is often said to do what he directs others to do. It was customary to set up over the heads of persons crucified, the crime for which they suffered, and the name of the sufferer. The accusation on which Jesus had been condemned by Pilate, was his claiming to be the King of the Jews. This is Jesus the King of the Jews. The evangelists differ in the account of this title. Mark Mr 15:26 says it was "the King of the Jews." Luke says, Lu 23:38 this is the King of the Jews." John, Joh 19:19, "Jesus of Nazareth the King of the Jews." But the difficulty may be easily removed. John says, that the title was written in Hebrew, Greek, and Latin. It is not at all improbable that the inscription varied in these languages. One evangelist may have translated it from the Hebrew; another from the Greek; a third from the Latin; and a fourth have translated one of the inscriptions a little differently from another. Besides, the evangelists all agree, in the main point of the inscription, viz., that he was the King of the Jews. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 38 Verse 38. Two thieves crucified, etc. Rather, two robbers. Pilate did not reside in Jerusalem, When he came there on the great feasts, or at other times, it was, in part, to hold courts for the trial of criminals. These robbers had been probably condemned at that time; and to show greater contempt for Jesus, he was crucified between men of that abandoned character, and on a cross that should have been occupied by their companion and leader, Barabbas. {g} "crucified" Isa 53:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 39 Verse 39. Wagging their heads. In token of derision and insult. See Job 16:4; Ps 109:25. {h} "wagging" Ps 22:7; 109:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 40 Verse 40. Thou that destroyest the temple, etc. Meaning, thou that didst boast that thou couldest do it. This was one of the things that had been falsely charged on him. It was intended for painful sarcasm and derision. If he could destroy the temple, they thought he might easily come down from the cross. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 41 Verse 41. No Barnes text on this verse. {i} "mocking him" Job 13:9; Ps 35:16; Is 28:22; Lu 18:32 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 42 Verses 42,43. He saved others. It does not seem probable that they meant to admit that he had actually saved others, but only that he pretended to save them from death by miracles, or that he claimed to be the Messiah and thus affirmed that he could save them. This is therefore, cutting irony. If he be the King of Israel etc. It may seem strange to some that Jesus did not vindicate by a great miracle his claims to be the Messiah, and come down from the cross. But the time had come for him to make atonement. He had given full and sufficient proof that he was the Christ. The people would have been as little satisfied that he was, if he had come down from the cross. They said this for the purpose of insult; and Jesus chose rather to suffer though his character was assailed, than to work a new miracle for their gratification. He had foretold his death, and the time had come; and now, amidst revilings, and jibes, and curses, and the severe sarcasms of an angry and apparently triumphant priesthood, he chose to die for the sins of the world. To this they added insult to God, profanely calling upon him to interpose by miracle, and save him, if he was his friend. And all this, when their prophets had foretold this very scene, and when they were fulfilling the predictions of their own Scriptures. So wonderful is the way by which God causes his word to be fulfilled. {k} "let him" Ps 3:2; 22:8; 42:10; 71:11 {l} "he said I" Joh 5:17,18; 10:30,36 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 43 Verse 43. No Barnes text on this verse. See Barnes on "Mt 27:42" {k} "let him" Ps 3:2; 22:8; 42:10; 71:11 {l} "he said I" Joh 5:17,18; 10:30,36 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 44 Verse 44. The thieves also. The robbers, or highwaymen. Luke says Lu 23:39 that one of them aid it, and that the other reproved him and was penitent. The account in Luke may, however, easily be reconciled with that in Matthew, by supposing that, at first, both of them reviled the Saviour, and that it is of this fact that Matthew speaks. Afterwards one of them relented, and became penitent-- perhaps from witnessing the patient sufferings of Christ. It is of this particularly that Luke speaks. Or it may be, that what is true of one of the malefactors, is by Matthew attributed to both. The evangelists, when for the sake of brevity they avoid particularizing, often attribute to many what is said or done by single persons, meaning no more than that it was done by some one or more of them, without specifying the one. Compare Mr 7:17, with Mt 15:15; Mr 5:31, with Lu 8:45; Lu 9:13, with Joh 6:8,9. Cast the same in his teeth. This is a most unhappy translation. It means in the original, simply, they upbraided him, or reproached him in the same manner. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 45 Verse 45. Now from the sixth hour. That is, from our twelve o'clock. The Jews divided their day into twelve hours, beginning to count at sunrise. There was darkness. This could not have been an eclipse of the sun, for the passover was celebrated at the time of the full moon, when the moon is opposite to the sun. Luke says, Lu 23:45, that "the sun was darkened;" but it was not by an eclipse, but, perhaps, by the vapours and clouds that preceded the earthquake. The only cause of this was the interposing power of God--furnishing testimony to the dignity of the Sufferer, and causing the elements to sympathize with the pains of his dying Son. It was also peculiarly proper to furnish this testimony when the Sun of Righteousness was withdrawing his beams for a time, and the Redeemer of men was expiring. A dark, thick cloud, shutting out the light of day, and clothing every object with the darkness of midnight, was the appropriate drapery with which the world should be clad when the Son of God expired, This darkness was noticed by one at least of the pagan writers. Phlegon, a Roman astronomer, speaking of the fourteenth year of the reign of Tiberius, which is supposed to be that in which our Saviour died, says, that "the greatest eclipse of the sun that was ever known happened then, for the day was so turned into night that the stars appeared." Over all the land, That is, probably over the whole land of Judea, and perhaps some of the adjacent countries. The extent of the darkness is not known. The ninth hour. Till about three o'clock in the afternoon, at which time the Saviour is supposed to have died. {m} "darkness" Am 8:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 46 Verse 46. Eli, Eli, etc. This language is not pure Hebrew, nor Syriac, but a mixture of both, called commonly Syro-Chaldaic. This was probably the language which he commonly spoke. The words are taken from Ps 22:1. My God, my God, etc. This expression is one denoting intense suffering. It has been difficult to understand in what sense he was forsaken by God. It is certain that God approved his work. It is certain that Jesus was innocent. He had done nothing to forfeit the favour of God. As his own Son: holy, harmless, undefiled, and obedient-- God still loved him. In either of these senses, God could not have forsaken him. But the expression was probably used in reference to the following circumstances, viz.: (1.) His great bodily sufferings on the cross, greatly aggravated by his previous scourging, and by the want of sympathy, and by the revilings of his enemies on the cross. A person suffering thus, might address God as if he was forsaken, or given up to extreme anguish, (2.) He himself said that this was "the power of darkness," Lu 22:53. The time when his enemies, including the Jews and Satan, were suffered to do their utmost. It was said of the serpent, that he should bruise the heel of the seed of the woman, Ge 3:15. By that has been commonly understood to be meant, that though the Messiah should finally crush and destroy the power of Satan, yet he should himself suffer through the power of the devil. When he was tempted, Lu 4:1 it was said that the tempter "departed from him for a season." There is no improbability in supposing that he might be permitted to return at the time of his death, and exercise his power in increasing the sufferings of the Lord Jesus. In what way this might be done, can be only conjectured. It might be by horrid thoughts; by temptation to despair, or to distrust God, who thus permitted his innocent Son to suffer; or by an increased horror of the pains of dying. (3.) There might have been withheld from the Saviour those strong religious consolations; those clear views of the justice and goodness of God, which would have blunted his pains, and soothed his agonies. Martyrs, under the influence of strong religious feeling have gone triumphantly to the stake; but it is possible that those views might have been withheld from the Redeemer when he came to die. His sufferings were accumulated sufferings: and the design of the atonement seemed to require that he should suffer all that human nature could be made to endure in so short a time. Yet, (4.) we have reason to think that there was still something more than all this that produced this exclamation. Had there been no deeper and more awful sufferings, it would be difficult to see why Jesus should have shrunk from these sorrows, and used such a remarkable expression. Isaiah tells us, Isa 53:4,5 "He hath borne our griefs, and carried our sorrows. He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." He hath redeemed us from the curse of the law, being made a curse for us, Ga 3:13 he was made a sin-offering, 2 Co 5:21 he died in our place, on our account, that he might bring us near to God. It was this, doubtless, which caused his intense sufferings. It was the manifestation of God's hatred of sin to his soul, in some way which he has not explained, that he experienced in that dread hour. It was suffering, endured by him, that was due to us; and suffering by which, and by which alone, we can be saved from eternal death. {n} "to say" Ps 22:1; Isa 53:10; La 1:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 47 Verse 47. This man calleth for Elias. This was done purposely to deride him and his pretentions to be the Messiah. The words Eli, Eli, they might easily pretend that they understood to mean Elias, or so pervert them. The taunt would be more cutting, because it was the universal belief of the Jews, as well as the doctrine of Christ, that Elias would come before the Messiah. They derided him now, as calling upon Elias, when God would not help him; still keeping up the pretensions to being the Messiah, and invoking Elijah to come from the dead to aid him. Or it is possible that this might have been said by some bystanders, who did not understand the language in which he spoke, or who might not have been near enough to hear him distinctly. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 48 Verse 48. One of them ran. John Joh 19:28 says, that this was in consequence of Jesus saying, "I thirst." One of the effects of crucifixion was excessive thirst. Took a spunge. A sponge is a well-known porous substance, that easily absorbs water. It was used in this case because, Jesus being elevated, it was difficult to convey a cup to his lips. Filled it with vinegar. This was the common drink of Roman soldiers. It was a light wine, turned sour, and mixed with water. John says, Joh 19:29 there was a vessel set full of vinegar, probably for the use of the soldiers who watched his crucifixion. And put it on a reed. John says, it was put upon hyssop. The hyssop was a shrub, growing so large sometimes as to be called a tree, 1 Ki 4:33. The stalk of this was what Matthew calls a reed. The sponge fastened to this could easily be extended to reach the mouth of Jesus. This vinegar Jesus drank, for it was not intended to stupify him, or blunt his sense of pain like the wine and myrrh. {o} "with vinegar" Ps 69:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 49 Verse 49. The rest said, etc. Still deriding his sufferings, and refusing to allow even the poor consolation of a drink, to assuage the thirst of the Saviour of the world in his dying agonies. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 50 Verse 50. Cried again with a loud voice. He cried, "It is finished," Joh 19:30. It was in the height of his agony, probably attended with deep groaning, and uttered amidst sorrows which were never else experienced in our world. It finished the work of atonement; made the way of salvation possible; rolled away the curse from guilty men; and opened the kingdom of heaven to all true believers. Yielded up the ghost. This, though a literal translation, is unhappy. It means, resigned his spirit, or expired. The same phrase is used by the Seventy in describing the death of Rachel, Ge 35:18. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 51 Verse 51. The veil of the temple. This was doubtless the veil, curiously wrought, which separated the holy from the most holy place, dividing the temple into two apartments, Ex 26:31-33. In twain. In two pieces, or parts. This was the time of day when the priest was burning incense in the holy place, and it is probable that he witnessed it. The most holy place has been usually considered as a type of heaven, and the rending of the veil to signify that the way to heaven was now open to all-- the great high Priest, the Lord Jesus, being about to enter in as the Forerunner of his people. However, about the design of the rending of the veil the Scriptures are silent, and conjecture is useless. And the earth did quake. Or shook, Earthquakes are violent convulsions of the ground, caused commonly by confined and rarefied air. This was probably, however, a miraculous convulsion of the earth, in attestation of the truth that the Sufferer was the Messiah, the Son of God; and as an exhibition of his wrath at the crimes of those who put him to death. It was not confined to Judea, but was felt in other countries. It is mentioned by Roman writers. The rocks rent. That is, were torn asunder. Rocks are still seen at Mount Calvary thus rent asunder, which are said to be the ones that were convulsed when the Saviour died. {p} "veil" Ex 26:31; Le 16:2,15; 21:23; 2 Ch 3:14 {q} "rent in twain" Isa 25:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 52 Verse 52. And the graves were opened. Graves, or sepulchres, were most commonly made, among the Jews, in solid rocks, or in caves of rocks. The rending of the rocks, therefore, would lay them open. The graves were opened by this earthquake, but the dead in them did not rise till after his resurrection. And many bodies of the saints--arose. Of course it is not known who these were, nor what became of them. It is probable that they were persons who had recently died, and they appear to have been known in Jerusalem. At least, had the ancient saints risen, they would not have been known, and would not so soon have been credited as those who had recently died. Which slept. Which had died. The death of saints is often called sleep, Da 12:2; 1 Co 15:18; 1 Th 4:15. {r} "And the graves" Isa 25:8; 26:19; Hos 13:14; Joh 5:25,28 {s} "which slept" Da 12:2; 1 Th 4:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 53 Verse 53. And came out of the graves after his resurrection. The narrative of Matthew does not determine whether they came to life before Jesus rose, and remained in the tombs, or came to life after he died. The latter is the probable opinion. There is nothing said of the reason why they were raised. It is not improbable to suppose that it was, amidst the other wonders attending the death of Jesus, to convince the Jews that he was the Messiah. Perhaps some who had been his open friends were raised up now as an attestation, that he in whom they had believed was the Christ. What became of them after they had entered into the city--whether they again died, or ascended to heaven--is not revealed, and conjecture is vain. The holy city. Jerusalem, called holy because the temple was there; because it was devoted to God, and was the place of their religious solemnities. {t} "the graves" 1 Co 15:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 54 Verse 54. Now when the centurion, etc. Centurion, a captain of a hundred soldiers. He was here placed over the band that attended the crucifixion. They feared greatly. They regarded these things as proof that God was angry, and they were terrified at the prospect that vengeance was coming on them. Truly this was the Son of God. They had heard, probably, that before Pilate he professed to be the Son of God. Seeing these wonders, they believed that he was true, and that God was now attesting the truth of his professions. The centurion was a heathen, and had probably no very distinct notions of the phrase the Son of God; perhaps understanding by it only that he was like the heathen heroes who had been deified; but he certainly regarded these wonders as proof that he was what he professed to be. In the original it is, "A son of a god;" an expression perfectly suitable to a polytheist, who believed in the existence of many gods. Mr 15:39 says, that they affirmed that "this man was the Son of God." Luke, Lu 23:47 that they said, "Certainly this was a righteous man." These things were said by different persons, or at different periods of his sufferings--one evangelist having recorded one saying, and another another. {u} "Now when" Mr 15:39; Lu 23:47 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 55 Verse 55. Beholding afar off. They were probably not suffered to come near the cross, because it was surrounded by soldiers. They witnessed, with intense feelings, his sufferings from some convenient place as near as they could approach. Ministering unto him. Attending him, and providing for his wants. While multitudes of men joined in the cry, Crucify him, and forsook him in his trying moments, it does not appear that any of his female followers were thus unfaithful. In the midst of all his trials, and all the contempt poured upon him, they adhered to their Redeemer. Never did female constancy shine more brightly, and never was a happier example set for all who should afterwards believe on him. {v} "which followed" Lu 8:2,3 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 56 Verse 56. Mary Magdalene. Mary of Magdala. She had peculiar cause of attachment to the Saviour, having been relieved by him of a most dreadful calamity, and restored to her right mind, after being possessed by seven devils, Mr 16:9. And the mother of Zebedee's children. That is, of James and John, Mt 10:2. Her name was Salome, Mr 15:40. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 57 Verse 57. When the even was come. That is, some time after three o'clock in the afternoon. Before this, the Jews had besought Pilate that the legs of those who were crucified might be broken, and the bodies be taken down, that they might not remain on the cross during the sabbath. The soldiers coming to Jesus, for that purpose, found that he was already dead, contrary to their expectation. A soldier, however, thrust a spear into his side, and there was furnished the fullest proof that he had expired. See Barnes "Joh 19:31" through verse 37. A rich man of Arimathaea. It is uncertain where Arimathaea was. There were several cities of that name in Judea. It is commonly supposed to be the same as Rama. See Barnes "Mt 2:18". Luke says that this was a" city of the Jews;" and it is probable, therefore, that it was in the tribe of Benjamin, and but a short distance from Jerusalem. This man sustained a high character. He was an "honourable counsellor," Mr 15:43; he "waited for the kingdom of God;" he was "a good man, and a just;" he had nobly set himself against the wicked purposes of the sanhedrim, Lu 23:51; he was a disciple of Jesus, though he was not openly his follower, because he feared the Jews, Joh 19:38. {w} "When the even" Mr 15:42; Lu 23:50; Joh 19:38 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 58 Verse 58. He went to Pilate. Because no one had a right to remove the body but the magistrate, he was condemned to be crucified--usually a long and most bitter death; and, in common cases, it would have been unlawful to have removed the body so soon. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 59 Verse 59. He wrapped it in a clean linen cloth. John adds, that this was done with spices, Joh 19:40. The Jews were accustomed to use myrrh, aloes, and other aromatics, in large quantities, when they buried their dead. When they were not regularly embalmed, which was a long and tedious process, they enclosed the spices in the folds of the linen, or wrapped the body in it. Spices were sometimes used in such quantities as to form a heap or bed, on which the dead body was laid. Thus it is said of Asa, (2 Ch 16:14,) they "laid him in the bed which was filled with sweet odours and spices," etc. There not being time properly to embalm the body of Jesus, he was buried in this manner. The women who attended him, either not being aware of this or desirous of showing a farther regard for him, returned from the sepulchre on the first day of the week, and prepared other spices with which to embalm him, Lu 23:56; 24:1. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 60 Verse 60. In his own new tomb. John says, (Joh 19:41), that this was in a garden that was in or near the place where he was crucified. This tomb Joseph had prepared for himself, as was not uncommon among the Jews. In this tomb Luke and John inform us that no man had been laid. This was so ordered in the providence of God, doubtless, that there might be no suspicion about his identity when he rose; that it might not be alleged that another person had risen; or that he was raised by touching the bones of some prophet, as happened to the corpse that touched the bones of Elisha, 2 Ki 13:21. Farther, by being buried here, an important prophecy was remarkably fulfilled, (Isa 53:9) "he made his grave--with the rich in his death." The fulfillment of this is the more remarkable, because during his life he associated with the poor, and was himself poor. Which he had hewn out in the rock. This was a common way of constructing tombs in Judea. See Barnes "Mt 8:28". Being cut out of a rock, there was no way by which the disciples could have access to it but by the entrance, at which the guard was placed, and consequently it was impossible for them to steal him away. The sepulchre, thus secure, was rendered more so by rolling a great stone at its entrance; all possible precautions thus being used, in the providence of God, against imposition and deceit. {x} "and laid" Isa 53:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 61 Verse 61. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 62 Verse 62. Now the next day, that followed the day of the preparation. The first day of the feast of the passover was called the day of preparation, because all things were on that day got in readiness for the observances of the paschal week. The Jewish day closed at sunset, and the sabbath at that time commenced. The next day mentioned here does not mean the following day in our acceptation of the word, or the following morning, but the next day in the Jewish way of speaking; that is, after the next day had commenced, or after sundown. To suppose them to have waited till the next morning would be absurd; as the disciples would be as likely to steal him away the first night as the second. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 63 Verse 63. We remember. They had either heard him say this, or, more probably, had understood that this was one of his doctrines. That deceiver. One of the charges against him was, that he deceived the people. By this title they still chose to designate him, thinking that his death had fully confirmed the truth of the charges against him. {y} "deceiver" Joh 7:12,47; 2 Co 6:8 {z} "After three" Mt 16:21; 17:23; 20:19; Lu 24:6,7; Joh 2:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 64 Verse 64. Until the third day. That is, during two nights and the intervening day. This proves, that when the Jews spoke of three days, they did not of necessity mean three whole days, but parts of three days, as was the case in our Saviour's lying in the grave. The last error shall be worse than the first. That is, the last deception, or taking him from the tomb, pretending that he rose, shall have a wider influence among the people than the first, or his pretending to be the Messiah. {a} "steal" Mt 28:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 65 Verse 65. Ye have a watch. The Jews had a guard or watch of Roman soldiers, who kept watch in the tower of Antonia, on the north-west of the temple. Pilate either referred to these, or to the watch that attended the crucifixion: the whole band that had been appointed for that. As the torments of crucifixion sometimes lasted many days, the band had been probably granted to them during that time, and they were, therefore, still at the direction of the chief priests. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 27 - Verse 66 Verse 66. Sealing the stone. The sepulchre was made sure, by affixing the large stone to the entrance in such a way that it could not be removed without detection. It was sealed. In what way this was done cannot now be certainly told. The cave in which Daniel was cast was fastened in the same manner, and sealed with the king's signet, (Da 6:17) perhaps by fastening the stone in its place with cords, and bringing them together and uniting them with wax, and impressing on that the seal of the king. In this way letters and books were anciently sealed. Possibly on the sepulchre of Jesus was impressed in this manner the seal of Pilate--the seal of office-- making it doubly sure. Or it may be, that the stone was fitted into the tomb with clay or cement, and on that was impressed the seal of Pilate. Setting a watch. That is, as large a number of soldiers as they judged necessary to secure the tomb. We cannot but be struck with the wisdom of God, in ordering the circumstances of the Saviour's burial in such a manner as to avoid the possibility of deception. Had all this been done by his friends, it might have been said that they only pretended to secure the tomb, and only pretended that he was dead. But he was adjudged to be dead by the Jews themselves; Pilate was satisfied that that was the fact they had their own way about his burial; he was buried alone; the place of his sepulchre was made sure--expressly to prevent his being removed; and they placed around him a guard, in their own judgment, large enough to prevent his being taken away by force or strength. His very enemies, therefore, took every possible precaution to place his resurrection beyond the possibility of suspicion of fraud and imposture, and were the very means of furnishing the most striking proof that his death, burial, and resurrection were not impositions, but most affecting, awful, and yet cheering realities. {b} "sealing" Da 6:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 1 MATTHEW CHAPTER 28 Verse 1. In the end of the sabbath. The word end here means the same as after the sabbath; i.e., after the sabbath was fully completed, or finished, and may be expressed in this manner:" In the night following the sabbath, for the sabbath closed at sunset, as it began to dawn," etc. As it began to dawn toward the first day of the week. The word dawn is not of necessity in the original. The word there properly means, as the first day approached, or drew on, without specifying the precise time. Mark says, Mr 16:1,2, that it was after "the sabbath was past, and very early in the morning, at the rising of the sun;" i.e., not that the sun was risen, but that it was about to rise, or at the early break of day. Luke says, Lu 24:1 that it was very early; in the Greek, deep twilight, or when there was scarcely any light. John (Joh 20:1) says, it was "early, when it was yet dark;" that is, it was not yet full daylight, or the sun had not yet risen. The time when they came, therefore, was at the break of day, when the sun was about to rise, but while it was yet so dark as to render objects obscure, or not distinctly visible. The first day of the week. The day which is observed by Christians as the Sabbath. The Jews observed the seventh day of the week, or our Saturday. During that day our Saviour was in the grave. As he rose on the morning of the first day, it has always been observed, in commemoration of so glorious an event. Came Mary Magdalene and the other Mary. From Mary Magdalene Christ had cast out seven devils. Grateful for his great mercy, she was one of his firmest and most faithful followers, and was first at the sepulchre, and was first permitted to see her risen Lord. The other Mary was not the mother of Jesus, but the mother of James and Joses, Mr 16:1. Mark says that Salome attended them. Salome was the wife of Zebedee, and the mother of James and John. From Luke, (Lu 24:10,) it appears that Joanna, wife of Chuza, Herod's steward, (Lu 8:3,) was with them. These four women, Mark says, having brought sweet spices, came to anoint him. They had prepared a part of them on the evening before the Sabbath, Lu 23:56. They now completed the preparation, and bought more: or it may be that it means merely that having bought sweet spices, without specifying the time when, they came now to embalm him. John mentions only Mary Magdalene. He does this probably because his object was to give a particular account of her interview with the risen Saviour. There is no contradiction among the evangelists; for, while one mentions only the names of a part only who were there, he does not deny that others were present also. It is an old maxim, that "he who mentions a few, does not deny that there are more." To see the sepulchre. To see whether it was as is had been left on the evening when he was laid there. To see if the stone was still there, by which they would know that he had not been removed. Mark and Luke say that the design of their coming was to anoint him with the sweet spices which they had prepared. Matthew does not mention that, but he does not deny that that was the ultimate design of their coming. It is not improbable that they might have known the manner in which he was buried, with a large quantity of myrrh and aloes. But that was done in haste; it was done by depositing the myrrh and aloes, without mixture or preparation, in the grave-clothes. They came, that they might embalm his body more deliberately, or at least that they might anoint the bandages, and complete the work of embalming. {c} "In the end" Mr 16:1; Lu 24:1; Joh 20:1 {d} "Mary Magdalene" Mt 27:56 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 2 Verse 2. There was a great earthquake. Rather, there had been. It does not mean that this was while they were there, or while they were going, but that there had been so violent a commotion as to remove the stone. The word here rendered earthquake does not of necessity mean that the convulsion extended to the earth, but only that there had been such a concussion as to remove the stone. And sat upon it. Sat upon it when the keepers saw him. It is not said that he was sitting when he appeared to the women: from Luke it would rather appear that he was standing. {1} "there was" or "there had been" __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 3 Verse 3. His countenance. In our language, the word countenance refers to the face only. In the original, it refers to his whole person. His general aspect, or the appearance of the angel himself, was, etc. Like lightning. Peculiarly bright and shining. His raiment white as snow. Celestial beings are usually represented as clothed in white, Ac 1:10; Da 7:9; Re 3:4,6; 4:4; 7:13,14. White, among the Jews, was the symbol of purity, or innocence. {e} "countenance" Ps 104:4; Eze 1:4-14; Da 10:6; Re 1:14-15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 4 Verse 4. The keepers did shake. It was night. The appearance was sudden and unexpected, and to them terrific. The stone was probably suddenly removed. At the noise, the light, the suddenness of the appearance, they were affrighted. And became as dead men. Probably by terror they fainted, or were thrown into a swoon. At this time it is probable that the Lord Jesus arose; and hence he was not seen by them when he came forth. At what precise time of the night this was, we are not certainly informed. The narrative, however, leads us to suppose that it was not long before the women came to the sepulchre, or near the break of day. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 5 Verse 5. And the angel answered and said, etc. This was not on the outside of the tomb, for Matthew does not say that the angel appeared to the women then, but only to the keepers. Mark says, "entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment," Mr 16:6. Luke says, (Lu 24:3,4) "They entered in, and found not the body of the Lord Jesus. And as they were much perplexed thereabout behold, two men stood by them in shining garments." Seeing the stone rolled away, and the sepulchre open, they of course anxiously entered into it, to see if the body was there. They did not find it, and there they saw the vision of the angels, who gave them information respecting his resurrection. Infidels have objected that there are three inconsistencies. in the accounts by Mark and Luke: (1.) That Mark says the angel was sitting, and Luke says they were standing. Answer. The word in Luke does not of necessity mean that they stood, but only that they were present. Or it may be that the one that Mark mentions was sitting when they entered, and then arose. (2.) It is objected that Luke mentions two, but Mark and Matthew one. Answer. Mark mentions the one who spoke; for it cannot be supposed they both spake the same thing. He does not deny that another was present with him. Luke affirms that there was. This way of speaking is not unfrequent. Thus Mark and Luke mention only one demoniac who was cured at Gadara. Matthew mentions two. In like manner, Mark and Luke speak of only one blind man who was cured at Jericho, while from Matthew it is certain that two were there. The fact that but one is mentioned--where it is not denied that there were others--does not prove that there could not be others. (3.) Matthew calls this an angel; Mark and Luke a man. Answer. Angels, in the Scriptures, from appearing in the form of men, are often called as they appear, and are mentioned as men. See Ge 18:2,16,22; 19:1,5. Fear not ye. The cause of their fear was doubtless the appearance of the angels; or the word fear may be taken in a wider sense, and mean agitated or troubled. Thus, Be not agitated, or troubled, that you do not find the body of the Saviour. I know that ye seek him, and are troubled that he is removed; but you need not fear that he has been stolen. You will see him again in Galilee. {f} "angel" Heb 1:14 {g} "for I know" Ps 105:3,4 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 6 Verse 6. He is risen, as he said. He had often predicted that he would rise, but the disciples did not understand it, and consequently did not expect it, Mt 16:21; 20:19. The place where the Lord lay. The place where a body was deposited in a sepulchre was commonly a niche cut in the wall of the sepulchre. The sepulchre was usually large; that of David was more than a hundred feet in length, cut out of solid rock under ground, and separated into various apartments. All round the sides of those apartments were niches for the dead; or they were ranged around the sides, in places cut in the solid rock just large enough to contain the body. In such a place our Lord lay. {h} "he said" Mt 27:63 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 7 Verse 7. Tell his disciples. Mark adds particularly, tell "Peter." This was a kind message to Peter, who had so recently denied his Lord. It would serve to cheer him in his despondency, and to assure him that his sin had been forgiven; and it shows the tender love and remembrance of Jesus--even for his unfaithful friends. {i} Lu 24:34; 1 Co 15:4 {k} Mt 28:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 8 Verse 8. And they departed quickly. Joyful at the news, and wishing to impart it to all, they fled to find the disciples, and tell them that the Lord was risen. With fear and great joy. Fear (1) at the wonderful scenes which they had witnessed--the stone rolled away, and the presence of an angel; (2) a confused state of mind, apprehensive, perhaps, that it might not after all be true. The news was too good to be credited at once. Yet they had sufficient belief in it to fill them with great and unexpected joy. Perhaps no language could better express the state of their minds--the mingled awe and rejoicing--than that which is here used. And did run, etc. They ran to announce what they had seen to the disciples. The city, where the disciples were, was half a mile or more from the place. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 9 Verse 9. And as they went--Jesus met them. This was when they left the sepulchre the second time. Jesus first appeared to Mary Magdalene, when alone, Joh 20:14. Afterwards he appeared to the other women, as related by Matthew. See the accounts of the resurrection harmonized, at the end of this chapter. All hail. This is a term of salutation. The word "all" has been supplied by the translators. It is not in the original. The meaning of the world "hail" here, is rejoice; a term of salutation connected with the idea of joy--joy at his resurrection, and at meeting them again. Held him by the feet. Or threw themselves prostrate before him. This was the usual posture of supplication. See 2 Ki 4:37. It does not mean that they took hold of his feet, but only that they cast themselves down before him. And worshipped him. See Barnes "Mt 8:2". In this place the word worship seems to denote the homage due to the Messiah risen from the dead; regarded by them now in a proper light, and entitled to the honour which was due to God, agreeably to Joh 5:23. {l} "All hail" Joh 20:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 10 Verse 10. Be not afraid. The ancients, when in the presence of a heavenly being--an angel, or one who was supposed to be possessed of Divine power--were commonly struck with great fear, as well as a great sense of their unworthiness. See Lu 5:8; Jud 6:22,23; 13:21,22. The women were in like manner alarmed when they saw Jesus, believing him now peculiarly to be a Divine Being; seeing him returning from the regions of the dead; and doubtless impressed with a new consciousness that they were unworthy of being in his presence. Jesus comforted them. He was the same Jesus with whom they had been before his death; and they had no reason now to fear him. Go tell my brethren. There is something exceedingly tender in the appellation here used, "my brethren." Though he was risen from the dead--though about to be exalted to heaven--yet he did not disdain to call his disciples his brethren. This was calculated still farther to silence the fears of the women, and inspire them with confidence. Into Galilee. Galilee was the northern part of the land. There the Saviour commenced his ministry; and there, away from the noise and confusion of the city, he purposed again to meet them, in retirement and quietness, to satisfy them of his resurrection, and to commission them to go forth and preach the everlasting gospel. {m} "brethren" Heb 2:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 11 Verse 11. When they were going. Or, when they had gone from the tomb. Some of the watch. Some of the guard that had been set around the tomb to keep it safe. Probably the leaders, or officers, came to give a true account of what had happened. Shewed unto the Chief Priests. To Annas and Caiaphas. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 12 Verse 12. And when they were assembled, etc. They deemed the matter of so much importance as to justify the calling together of the great council of the nation. Notwithstanding all their caution, it was plain that the body of Jesus was gone. It was farther plain that the disciples would affirm that he was raised. It was not improbable that Jesus would himself appear, and convince multitudes that he was the Messiah; and that the guilt of putting him to death would, after all their caution and cunning, be charged on them. They had been at great pains to procure his death. They had convinced Pilate that he was dead. They had placed a guard for the express purpose of preventing his being taken. It would be in vain, after this, to pretend that he was not dead; that he was in a swoon; that he died in appearance only. They had shut themselves out from this, which would have been the most plausible plea; and whatever course they might now adopt, they were obliged to proceed on the admission that he had been really dead, and that all proper measures had been taken to prevent his being stolen. They concluded, after consultation, that but one way was left--to bribe the soldiers, to induce them to tell a falsehood, and to attempt to convince the world that Jesus, in spite of themselves, and in the face of all probability, and been really stolen. Large money. Much money. This was given to bribe them; to induce them to conceal the truth; and to affirm what they knew was false. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 13 Verse 13. No Barnes text on this verse. {n} "stole him away" Mt 26:64 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 14 Verse 14. The governor's ears. To Pilate. If it is reported to him that Jesus was stolen while you slept. We will persuade him. We will convince, or satisfy him, so that he shall not punish you. This they might promise with safety. For, (1.) they knew from the character of Pilate that he could be easily bribed. (2.) Pilate, after the feast of the passover, was accustomed to return to Caesarea. He had not been inclined at all to interfere in anything concerning the Saviour, until it was urged upon him by the Jews. He would not be disposed of himself to take any farther trouble about the matter. He would feel that all that could be demanded of him had been done, and would not be disposed farther to interfere, unless the sanhedrim should demand it. This of course they would not do. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 15 Verse 15. This saying is--reported. This account of the disappearance of the body of Jesus from the sepulchre is commonly given. Until this day. The time when Matthew wrote this gospel, i.e., about thirty years after the resurrection. The resurrection of the Lord Jesus, of which an account is given in this chapter, is one of the most important doctrines of the Christian religion, and is attested by the strongest evidence that can be adduced in favour of any ancient fact. Let it be considered, (1.) that he had often foretold his own death and resurrection. See Mt 12:40; 16:21; 20:19. (2.) There was no doubt that he was really dead. Of this the Jews, the Romans, and the disciples, were all equally well satisfied. (3.) Every proper precaution was taken to prevent his removal by stealth. A guard, usually consisting of sixty men, was placed there for the express purpose of keeping him, and the sepulchre was secured by a large stone, and by a seal. (4.) On the third day the body was missing. In this all were agreed. The high priest did not dare to call that in question. They laboured, therefore, to account for it. The disciples affirmed that he was alive. The Jews hired the Roman soldiers to affirm that he was stolen while they slept, and succeeded in making many of the people believe it. This account of the Jews is attended with the following difficulties and absurdities: \- (1.) The Roman guard was composed usually of sixty men, and they were stationed there for the express purpose of guarding the body of Jesus. (2.) The punishment of sleeping while on guard in the Roman army was death, and it is perfectly incredible that they should expose themselves in this manner to death. (3.) The disciples were few in number, unarmed, weak, and timid. They had just fled before those who took Jesus in the garden, and how can it be believed that in so short a time they would dare to attempt to take away from a Roman guard of armed men what they were expressly set to defend ? (4.) How could the disciples presume that they would find them asleep; or, if they should, how was it possible to remove the stone and the body, without awaking one of their number? (5.) The regularity and order of the grave-clothes (Joh 20:6,7) show that the body had not been stolen. When men rob graves of the bodies of the dead, they do not wait coolly to fold up the grave-clothes, and lay them carefully by themselves. (6.) If the soldiers were asleep, how did they, or how could they know that the disciples stole the body away? If they were awake, why did they suffer it ? The whole account, therefore, was intrinsically absurd. On the other hand, the account given by the disciples was perfectly natural. (1.) They account for the reason why the soldiers did not see the Saviour when he rose. Terrified at the vision of an angel, they became as dead men. (2.) They affirmed that they saw him. All the apostles affirmed this, and many others. (3.) They affirmed it in Jerusalem, in the presence of the Jews, before the high priest and the people. See the Acts of the Apostles. If the Jews really believed the account which they themselves had given, why did they not apprehend the apostles, and prove them guilty of the theft, and of falsehood: things which they never attempted, and which show, therefore, that they did not credit their own report. (4.) in regard to the Saviour, they could not be deceived. They had been with him three years. They knew him as a friend. They again ate and drank with him; they put their fingers into his hands and side; they conversed with him; they were with him forty days. There were enough of them to bear witness. Law commonly requires not more than one or two competent witnesses; but here were twelve plain, honest men, who affirmed in all places, and at all times, that they had seen him. Can it be possible that they could be deceived? Then all faith in testimony must be given up. (5.) They gave every possible evidence of their sincerity. They were persecuted, ridiculed, scourged, and put to death for affirming this. Yet not one of them ever ex- pressed the least doubt of its truth. They bore everything rather than to deny that they had seen him. They had no motive in doing this, but the love of truth. They obtained no wealth by it; no honour; no pleasure. They gave themselves up to great and unparalleled sufferings: going, from land to land; crossing almost every sea; and enduring the dangers, toils, and privations of almost every clime, for the simple object of affirming everywhere that a Saviour died and rose. If they knew this was an imposition--and if it had been, they would have known it--in what way is this remarkable conduct to be accounted for? Do men conduct in this way for naught? and especially in a plain case, where all that can be required is the testimony of the senses? (6.) The world believed them. Three thousand of the Jews themselves believed in the risen Saviour, on the day of Pentecost, but fifty days after his resurrection, Ac 2:41. Multitudes of other Jews believed during the lives of the apostles. Thousands of Gentiles believed also, and in three hundred years the belief that Jesus rose had spread over and changed the whole Roman empire. Had the apostles been deceivers, that was the age in which they could most easily have been detected. Yet that was the age when converts were most rapidly multiplied, and God affixed his seal to their testimony that it was true. __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 16 Verse 16. Then the eleven disciples. Judas was dead, leaving but eleven of the original number of the apostles. Into a mountain where Jesus had appointed them. This appointment is recorded in Mt 26:32. On what particular mountain this was is not known. It is probable that Jesus, when he made the appointment, specified the place, which has been omitted by the evangelists. Matthew has omitted many appearances which Jesus made to his disciples, which have been recorded by Luke, John, and Paul. See the harmony of the resurrection at the end of the chapter. {o} "Then the eleven" Mt 26:32 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 17 Verse 17. They worshipped him. Paid him honour as the Messiah. But some doubted. As, for example, Thomas, (Joh 20:25.) The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men--that they were not easily imposed on--that they had not previously agreed to affirm that he had risen--that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; and their firm conviction after all their doubts, and their willingness to show their conviction, even by their death, is most conclusive proof that they were not deceived in regard to the fact of his resurrection. {p} "they saw him" Mt 16:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 18 Verse 18. All power is given unto me in heaven and in earth. The Son of God, as Creator, had an original right to all things, to control them and dispose of them. See Joh 1:3; Col 1:16,17; Heb 1:8. But the universe is put under him more particularly as Mediator, that he might redeem his people, that he might gather a church, that he might defend his chosen, that he might subdue all their enemies, and bring them off conquerors, and more than conquerors, Eph 1:20-23; 1 Co 15:25-27; Joh 5:22,23; Php 2:6-11. It is in reference to this, doubtless, that he speaks here--power or authority committed to him over all things, that he might redeem, defend, and save the church purchased with his own blood. His mediatorial government extends, therefore, over the material world, over angels, over devils, over wicked men, and over his own people. {q} "power" Ps 2:6; 89:19; 110:1-3; Is 9:6,7; Da 7:14; Mt 11:27; Lu 1:32 Joh 17:2; Ro 14:9; Eph 1:20,21; He 2:8; 1 Pe 3:22; Re 11:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 19 Verse 19. Go ye therefore. Because all power is mine, go. I can defend you. The world is placed under my control. It is redeemed. It is given me in promise by my Father, as the purchase of my death. Though you are weak, yet I am strong. Though you will encounter many troubles and dangers, yet I can defend you. Though you die, yet I live, and the work shall be accomplished. Teach all nations. The word rendered teach, here, is not the one that is usually so translated in the New Testament. This word properly means disciple, or make disciples of, all nations. This was to be done, however, by teaching them, and by administering the rite of baptism. All nations. The gracious commission was the foundation of the authority to go to the Gentiles. The Jews had expected that the offers of life, under the Messiah, would be confined to their own nation. Jesus broke down the partition wall, and commissioned his disciples to go everywhere, and bring the world to the knowledge of himself. Baptizing them. Applying to them water, as an emblem of the purifying influences of the Christian religion through the Holy Spirit, and solemnly devoting them to God. In the name, etc. This phrase does not mean, here, by the authority of the Father, etc. To be baptized in the name of the Father, etc., is the same as to be baptized unto the Father; as to believe on the name of Christ is the same as to believe on Christ. Joh 1:12; 2:23; 3:18; 1 Co 1:13. To be baptized unto anyone is publicly to receive and adopt him as a religious teacher or lawgiver; to receive his system of religion. Thus the Jews were baptized "unto Moses" 1 Co 10:2. That is, they received the system that he taught; they acknowledged him as their lawgiver and teacher. So Paul asks, (1 Co 1:13) "Were ye baptized in the name of Paul?" --i.e., Were you devoted to Paul by this rite? Did you bind yourselves to him, and give yourselves away to him, or to God? So to be baptized in the name of the Father, etc., means publicly, by a significant rite, to receive the system of religion, to bind the soul to obey his laws; to be devoted to him; to receive, as the guide and comforter of the life, his system of religion; to obey his laws, and trust to his promises. To be baptized unto the Son, in like manner, is to receive him as the Messiah--our Prophet, Priest, and King; to submit to his laws, and to receive him as the Saviour of the soul. To be baptized unto the Holy Ghost is to receive him publicly as the Sanctifier, Comforter, and Guide of the soul. The meaning, then, may be thus expressed: Baptizing them unto the Father, Son, and Holy Ghost, by a solemn profession of the only true religion, and by a solemn devotion to the service of the sacred Trinity. The union of these three names in the form of baptism proves that the Son and Holy Ghost are equal with the Father. Nothing would be more absurd or blasphemous than to unite the name of a creature --a man or an angel--with the name of the ever-living God, in this solemn rite. If Jesus was a mere man or an angel, as is held by many who deny his Divinity; and if the Holy Ghost was a mere attribute of God; then it would have been the height of absurdity to use a form like this, or to direct the apostles to baptize men unto them. How absurd would be the direction--nay, now blasphemous to have said, "Baptize them unto God, and unto Paul, and unto the wisdom or power of God!" Can we believe that our Saviour would have given a direction so absurd as this? Yet, unless he himself was Divine, and the Holy Spirit was Divine, Jesus gave a direction substantially the same as this. The form of baptism, therefore, has been always understood as an irrefragable argument for the doctrine of the Trinity, or that the Son and Holy Spirit are equal with the Father. {r} "Go ye" Mr 16:15 {1} "teach" or, "make disciples", or "Christians" of all nations {s} "all nations" Isa 52:10; Ro 10:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MATTHEW - Chapter 28 - Verse 20 Verse 20. Lo, I am with you. That is, by my Spirit, my providence, my attending counsel and guidance. I will strengthen, assist, and guide you. This also proves that Christ is Divine. If a mere man, or a creature of the highest order, how could he promise to be with his disciples always--or at all? They would be scattered far and wide. His disciples would greatly increase. If he was with them always, he was God; for no finite creature could thus be present with many men scattered in different parts of the world. Unto the end of the world. The word rendered world, here, sometimes means age or state; and by some it has been supposed to mean, I will be with you until the end of this age, or during the continuance of the Jewish state, to the destruction of Jerusalem. But as the presence of Christ was no less necessary after that than before, there seems to be no propriety in limiting the promise to his own age. It may, therefore, be considered as a gracious promise to aid, strengthen, guide, and defend all his disciples, but more especially his ministers, to the end of time. {t} "Teaching" Ac 2:42; 1 Co 11:2 {u} "I am with" Mt 18:20; Re 1:18 \- HARMONY OF THE ACCOUNTS OF THE RESURRECTION, APPEARANCES, AND ASCENSION OF CHRIST. I. THE RESURRECTION. \- As there has been much difficulty felt in reconciling the accounts of the different evangelists respecting the resurrection of Christ, and as infidels have maintained that they are utterly irreconcilable, it may be proper, in closing the Notes on Matthew, to give these accounts at one view. One thing should always be borne in mind by all who read the gospels, viz.: that the sacred narrative of an event is what it is declared to be by ALL the evangelists. That a thing is omitted by one does not prove that another is false because he has declared it; for the very object of the different gospels was to give the testimony of independent witnesses to the great facts of the life and death of Jesus. Nor does it prove that there is a contradiction because one relates facts in a different order from another; for neither of them professes to relate facts in the precise order in which they occurred. The object was to relate the facts themselves. With these principles in view, which are conceded to profane historians always, let us look at the accounts which are presented in the sacred narrative respecting the resurrection, appearance, and ascension of Christ. 1. Jesus was laid in the tomb on Friday evening, having been wrapped in linen with myrrh and aloes, in a hurried manner, Joh 19:39,40. The women, not apprized of that, or desiring to testify their regard farther, prepared spices on the same evening to embalm him, Lu 23:56. As it was too late that night to complete the preparation, they deferred it till the first day of the week, resting on the sabbath, Lu 23:56. 2. On the first day of the week, early, the women completed their preparation--purchased more spices, and properly mixed them to make an unguent to anoint the bandages in which the body was rolled, Mr 16:1. Or this may refer to the same purchase as is mentioned by Luke. They had bought them--i.e., on Friday evening. 3. They came to the sepulchre just as the day began to dawn, or just as the light appeared in the east, yet so dark as to render objects indistinct. It was "in the end of the sabbath, as it began to dawn toward the first day of the week," Mt 28:1. "Very early in the morning, at the rising of the sun;" or as the sun was about to rise, Mr 16:2. "Very early in the morning," Lu 24:1. "Early, when it was yet dark," Joh 20:1. 4. The persons who came were Mary Magdalene, (Mt 28:1; Joh 20:1); Mary, the mother of James and John, (Mt 28:1; Lu 24:10; Mr 15:40); Salome, the wife of Zebedee, and mother of James and John, (compare Mt 27:56; Mr 15:40; Joanna, the wife of Chuza, Herod's steward, (compare Lu 24:10; 8:3) and certain others not specified, (Lu 24:1,10.) 5. The object of their coming: (1.) To see the sepulchre, Mt 28:1. (2.) To embalm him, or to finish embalming him, Mr 16:1; Lu 24:1. 6. While on the way, they inquired who should roll away the stone for them, that they might have access to the body of Jesus, Mr 16:3. 7. When they arrived, they found there had been an earthquake, or shaking of the tomb, so that the stone was rolled away, Mt 28:2; Mr 16:4. 8. The angel, who rolled the stone away, had sat down on it, and appeared to the keepers, and frightened them; though he did not appear in this place to the women, but only to the keepers, Mt 28:2-4. At that time probably our Saviour had risen--how long before the women came there, is not known, and cannot be ascertained. 9. When they came there, Mary Magdalene, greatly agitated with the appearance, and probably supposing that the body had been stolen, left the other women, and ran to the city, at the distance of half a mile, to inform the disciples, Joh 20:2. 10. While Mary was gone, the others probably looked round the garden in search of the body, and then came and examined the sepulchre to see if it was not there. The tomb was large, and they entered into it. There the angel spake unto them, Mt 28:5. "They saw a young man"--i. e. an angel in the appearance of a young martin,, sitting on the right side," Mr 16:5. When they entered he was sitting; as they entered he rose and stood, Lu 24:4. Luke adds that there was another with him, Lu 24:4; this other one was not seen when they entered into the sepulchre, at the time mentioned by Mark; but was seen when they had fully entered in, as mentioned by Luke. 11. The angel charged them to go and tell the disciples and Peter, (Mt 28:7; Mr 16:7) and to assure them that he would see them in Galilee. The angel also reminded them of what Jesus had said when they were in Galilee, Lu 24:6,7. 12. They went immediately towards the city, yet taking a different way from the one Mary had taken, or going in such a way that they did not meet her when she was returning from the city with Peter and John, Mt 28:8; Mr 16:8. "Neither said they anything to any man," Lu 24:9,10. In Lu 24:10, it is said that it was Mary Magdalene, and Joanna, and Mary the mother of James, that told these things to the disciples. Not that Luke affirms that they were together when they told them, but that the information was given by them, though perhaps at different times. 13. While they were gone, Mary Magdalene returned to the sepulchre, following Peter and John, who came running, Joh 20:2-9. They examined the sepulchre, and found that the body was really gone; but as yet they did not know the reason, not having seen the other women to whom the angel had told the cause, and Mary Magdalene having left the women before the angel had spoken to them. As yet, therefore, she was ignorant of the reason of his removal. 14. Peter and John then left the sepulchre, returned home, and left Mary alone, Joh 20:10. 15. While Mary was there alone, she looked into the sepulchre, and saw two angels, probably the same that had appeared to the other women, Joh 20:11-13. 16. Jesus appeared to Mary while she was alone at the sepulchre, Joh 20:14-18. Thus, according to Mark, (Mr 16:9,); he appeared to Mary Magdalene "first." 17. Mary then went to tell the disciples that she had seen him, but they did not fully believe her, Joh 20:18; Mr 16:10,11. 18. Afterwards Jesus appeared to the other women, Mt 28:9. "As they went to tell his disciples, behold, Jesus met them, saying, All hail." This would seem, in Matthew, to be immediately after they left the sepulchre the first time. But many critics observe, that the words "to tell his disciples" are wanting in many manuscripts, and of doubtful authority. It may be farther said, that the words "as they were going" might have been rendered, "after they were gone." They do not imply, of necessity, that the appearance took place immediately, but only after they were gone, without specifying the time. Probably it was not long after he had appeared to Mary Magdalene. They would probably return to the garden after they had informed the disciples, and linger around there that they might ascertain what had become of him, or learn whether he had been seen by any one. It was then, probably after they had been away and returned, and after he had been seen by Mary, that they saw him. II. APPEARANCES OF JESUS AFTER THE RESURRECTION. \- 1. To Mary Magdalene, Joh 20:14; Mr 16:9. 2. To the other women, Mt 28:9. 3. To Peter, 1 Co 15:5; Lu 24:34. 4. To two disciples as they were going to Emmaus, Mr 16:12. Lu 24:13-32. 5. The same day at evening, to the apostles, in the absence of Thomas, 1 Co 15:5; Mr 16:14; Lu 24:36; Joh 20:19,24. 6. To the apostles when Thomas was present, Joh 20:24-29. 7. In Galilee, at the sea of Tiberias, to Peter, Thomas, Nathanael, James, and John, and two others, Joh 21:1-14. This is said to be the third time that he showed himself to the disciples--i.e., to the apostles--when they were assembled together, Joh 21:14. 8. To the disciples on a mountain in Galilee, Mt 28:16. 9. To more than five hundred brethren at once, 1 Co 15:6. 10. To James, one of the apostles, 1 Co 15:7. 11. To all the apostles assembled together, 1 Co 15:7. He was seen by them forty days after he rose--probably conversing with them familiarly. 12. To the apostles at his ascension, Lu 24:50,51; Ac 1:9,10. 13. To Paul, 1 Co 15:8; Ac 9:3,4,5; 22:6-10. III THE ASCENSION. 1. It was forty days after his resurrection, Ac 1:3. 2. He ascended from the Mount of Olives, near Bethany, Lu 24:50; Ac 1:12 3. It was in the presence of all the apostles, Lu 24:50 Ac 1:9,10 4. He was received into a cloud, and ascended to heaven, Ac 1:9,11; Lu 24:51; Eph 1:20-22. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 1 THE GOSPEL ACCORDING TO MARK PREFACE Of Mark, the writer of this gospel, little is certainly known. He is commonly supposed to be the same that is several times mentioned in the New Testament. He was not an apostle, or companion of the Lord Jesus, during his ministry, though some of the Fathers affirm that he was one of the seventy disciples. This is improbable, as he is mentioned by Peter (1 Pe 5:13) as his son; from which it is supposed that he was converted by the instrumentality of Peter. From the New Testament, we learn that he was sister's son to Barnabas, (Col 4:10;) and that his mother's name was Mary, a pious woman in Jerusalem, at whose house the apostles and primitive Christians often assembled, Ac 12:12. His Hebrew name was John, (Ac 12:12,) and it is probable that he adopted a name better known, or more familiar, when he visited the Gentiles, a practice not uncommon in that age. He was at first the companion of Paul and Barnabas, in their journeys to propagate Christianity, Ac 13:5. He chose not to attend them through their whole journey, but left them in Pamphylia, and probably returned to Jerusalem, Ac 15:38. Probably at this time he was the companion of Peter, and travelled with him to Babylon, 1 Pe 5:13. Afterwards he went with Barnabas to Cyprus, Ac 15:39. Subsequently he went to Rome, at the express desire of Paul, in company with Timothy, 2 Ti 4:11. He remained at Rome while Paul was a captive there, but how long is uncertain, Col 4:10; Phm 1:24. From Eusebius, Epiphanius, and Jerome, we hear that Mark went from Rome to Alexandria, in Egypt, where he planted a church, and died and was buried in the eighth year of the reign of Nero, A.D. 64. The time when this gospel was written is not certainly known. It is supposed to have been between the years 56 and 63. It is allowed by all that it was written at Rome; of course, it was during the latter years of his life, after the apostles had left Judea, Mr 16:20. Mark was, for a considerable time, the companion of Peter. Though he had not himself been with the Saviour in his ministry, yet, from his long acquaintance with Peter, he was familiar with the events of his life, and with his instructions. The uniform testimony of the Fathers is, that he was the interpreter of Peter, and that he wrote this Gospel under the eye of Peter, and with his approbation. It has come down to us, therefore, with the sanction of Peter's authority. Its right to a place among the inspired books has never been questioned. That it was written by Mark; that it was with Peter's approbation; that it was a record of the facts which Peter stated in his ministry; and that it was, therefore, an inspired book has never been questioned. MARK CHAPTER 1 Verse 1. The beginning of the Gospel. The word gospel literally signifies good tidings, and particularly the good tidings respecting the way of salvation by the Lord Jesus Christ. Some have understood the word gospel here to mean, history or life--the beginning of the history, etc. But Mark says nothing of the early life of the Saviour. It has reference rather to the preaching of John, an account of which immediately follows, and means the beginning of the good news, or annunciation, respecting the Messiah. It was very customary thus to prefix a title to a book. The Son of God. This title was used here to attract attention, and secure the respect of those who should read this gospel. It is no common history. It does not recount the deeds of man--of a hero, or philosopher-- but the doctrines and doings of THE SON OF GOD. The history, therefore, commands respect. {a} "the Son of God" Heb 1:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 2 Verses 2,3 As it is written in the prophets. He mentions prophets, here, without specifying which. The places are found in Mal 3:1; and in Isa 40:3. See Barnes "Mt 3:3". {b} "in the prophets" Mal 3:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 3 Verse 3. No Barnes text on this verse. {c} "The voice" Isa 40:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 4 Verse 4. No Barnes text on this verse. {d} "John did" Mt 3:1; Lu 3:3; Joh 3:23 {1} "baptism of repentance" or, "unto repentance" {e} "remission of sins" Ac 22:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 5 Verse 5. No Barnes text on this verse. {f} "confessing their sins." Le 26:40-42; Ps 32:5; Pr 28:13 1 Jo 1:8-10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 6 Verse 6. No Barnes text on this verse. {g} "locusts" Le 11:22 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 7 Verse 7. No Barnes text on this verse. {h} "There cometh" Mt 3:11; Joh 1:27; Ac 13:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 8 Verse 8. No Barnes text on this verse. See Barnes "Mt 3:3, also Mt 3:4-6,11. {i} "baptize you with" Joe 2:28; Ac 1:5; 2:4; 10:45; 11:15,16; 1 Co 12:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 9 Verse 9. No Barnes text on this verse. {k} "baptized of John" Mt 3:13; Lu 3:21 . __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 10 Verse 10. No Barnes text on this verse. {1} "opened" or, "cloven", or "rent" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 11 Verse 11. No Barnes text on this verse. See Barnes "Mt 3:13, also Mt 3:14-17 {m} "my beloved Son" Psa 2:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 12 Verses 12,13. Mark here relates concisely what Matthew has recorded, more at length in Mt 4. The spirit driveth. The word driveth does not mean that he was compelled forcibly against his will to go there, but that he was inclined to go there by the Spirit, or was led there. The Spirit of God, for important purposes, caused him to go. Comp. Mt 9:25, where the same word is used in the original: "But when the people were put forth"-- in Greek, all driven out. And was with the wild beasts. This is added to show the desolation and danger of his dwelling there. In this place, surrounded by such dangers, the temptations offered by Satan were the stronger. Amidst want, and perils, Satan might suppose he would be more easily seduced from God. But he trusted in his Father, and was alike delivered from dangers, from the wild beasts, and from the power of temptation: thus teaching us what to do in the day of danger and trial. And the angels ministered unto him. From Lu 4:2, we learn that in those days he did eat nothing. When Mark says, therefore, that the angels ministered to him, it means after the days of temptation had expired, as is said by Matthew, Mt 4:11. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 13 Verse 13. No Barnes text on this verse. {n} "And he was" Mt 4:1; Lu 4:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 14 Verse 14. Now after that John, etc. John was imprisoned by Herod, Mt 14:3. Jesus came into Galilee. He left Judea, and went into the more retired country of Galilee. He supposed that if he remained in Judea, Herod would also persecute him, and attempt his life. His time of death had not come; and he therefore prudently sought safety in retirement, hence we may learn, that when we have great duties to perform for the church of God, we are not wantonly to endanger our lives. When we can secure them without a sacrifice of principle, we are to do it. See Mt 24:16. {o} "Jesus came" Mt 4:23 {p} "The Gospel" Lu 8:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 15 Verse 15. The time is fulfilled. That is, the time for the appearance of the Messiah. The time, so long foretold, has come. The kingdom of God is at hand. See Barnes "Mt 3:2". Repent ye. Exercise sorrow for sins, and turn from them. And believe the Gospel. Literally, trust in the gospel, or believe the good tidings--to wit, respecting salvation. See Barnes "Mt 4:17". {q} "time is" Da 2:44; 9:25; Ga 4:4; Eph 1:10 {r} "repent ye" Ac 2:38 {s} "believe" Ro 16:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 16 Verse 16. No Barnes text on this verse. {t} "Now as he" Mt 4:18; Lu 5:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 17 Verse 17. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 19 Verse 19. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 21 Verses 21-27. See Lu 4:31-37 Verse 21. And they went into Capernaum. For the situation of Capernaum, see Mt 4:13. Straightway. Immediately. On the following Sabbath. The synagogue. See Barnes "Mt 4:23". And taught. In the synagogue, the presiding elder, after reading the Scriptures, invited any who chose to address the people, Ac 13:15. Though our Saviour was not a priest of the Levitical order, or an officer of the synagogue, yet we find him often availing himself of this privilege, and delivering his doctrines to the Jews. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 22 Verse 22. He taught them as one that had authority, etc. See Barnes "Mt 7:29". {u} "And they" Mt 7:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 23 Verse 23. A man with an unclean spirit. See Mt 4:24. It is probable that this man had lucid intervals, or he would not have been admitted into the synagogue. While there, one of his fits came on, and he suddenly cried out. {v} "And there was" Lu 4:33. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 24 Verse 24. Let us alone. Though but one impure spirit is mentioned as possessing this man, yet that spirit speaks also in the name of others. They were leagued together in the work of evil, and this one knew that if he was punished, others would also share the same fate. What have we to do with thee? This seems to mean, "Have we injured thee?" or, We have done nothing to injure thee. See "1 Ki 17:18". By this the spirit meant to say, that if Jesus cast him out, he would use an improper interference. But this was untrue. The possession of the man was a direct assault on God and his works. Jesus came to destroy the works of the devil, and he had a right, therefore, to liberate the captive, and to punish him who had possessed him. So Satan still considers it an infringement of his rights, when God frees a sinner from bondage, and destroys his influence over the soul. So he still pleads to be let alone, and to be suffered to lead men captive at his will. Art thou come to destroy us? Implying that this could not be the intention of the benevolent Messiah; that to be cast out of that man would, in fact, be his destruction, and that therefore he might be suffered still to remain. Or implying, as in Mt 8:29, that the time of their destruction had not come, and that he ought not to destroy them before that. I know thee, etc. Evil spirits seem to have been acquainted at once with the Messiah. Besides, they had learned from his miracles that he was the Messiah, and had power over them. The Holy One of God. The Messiah. See Da 9:24. He is called the Holy One of God, because, 1st, he was eminently pure; 2nd, because he was the only begotten Son of God--equal with the Father; and, 3rd, because he was anointed, or set apart to the work of the Messiah, the Mediator between God and man. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 25 Verse 25. And Jesus rebuked him. Chode him, or commanded him, with a threatening, to be still. This was not the man that he rebuked, but the spirit, for he instantly commanded the same being to come out of the man. In all this Jesus did not once address the man. His conversation was with evil spirit; proving conclusively that it was not a mere disease, or derangement---for how could the Son of God hold converse with disease, or delirium?--but that he conversed with a being, who also conversed, reasoned, cavilled, felt, resisted, and knew him. There are, therefore, evil spirits; and those spirits have taken possession of men. Hold thy peace. Greek, Be muzzled. Restrain thyself. Cease from complaints, and come out of the man. This was a very signal proof of the power of Jesus, to be able by a word to silence an evil angel, and, against his will, to compel him to leave a man whom he delighted to torment. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 26 Verse 26. And when the unclean spirit, etc. Still malignant, though doomed to obey--submitting because he was obliged to, not because he chose--he exerted his last power, inflicted all the pain he could, and then bowed to the Son of God, and came out. This is the nature of an evil disposition. Though compelled to obey, though prevented by the command and Providence of God from doing what it would, yet, in seeming to obey, it does all the ill it can, and makes even the appearance of obedience the occasion for increased crime and mischief. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 27 Verses 27,28. And they were all amazed, etc. The power of casting out devils was to them new. It was done by a word. He did it in his own name, and by his own authority. This proved that he was superior to all the unclean spirits. In consequence, his fame spread throughout all the country, and the impression became prevalent that he was the Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 29 Verses 29-31. See Mt 8:14,15 {w} "And forthwith" Mt 8:14; Lu 4:38 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 31 Verse 31. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 32 Verses 32-34. See Mt 8:16,17. And at even, when the sun did set. See Barnes "Mt 8:1, etc. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 33 Verse 33. All the city. A great part of the city. A great multitude from the city. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 34 Verse 34. And suffered not the devils to speak, because they knew him. They knew that he was the Messiah. If they had spoken, they would have made that known to the people. Jesus was not desirous, at that time, that that should be publicly known, or his name be blazoned abroad. The time had not come when he wished it to be promulgated, and he therefore imposed silence on the evil Spirits. {1} "because they knew him" or, "to say that they knew him" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 35 Verses 35-37. And in the morning, rising up a great while before day. Luke says, (Lu 4:42,) it was day. The passage in Mark means, in the original, not literally a great while before day, but very early, or while there was yet much appearance of night. The place in Luke means, at daybreak, at the beginning of day. Then, also, there is much appearance of night; and Luke and Mark, therefore, refer to the same time--before it was fully light, or just at daybreak. And departed into a solitary place, and there prayed. Here observe, (1.) that the Saviour, though perfectly holy, regarded the duty of secret prayer as of great importance. (2.) That he sought a solitary place for it--far away from the world, and even his disciples. (3.) That it was early in the morning--the first thing after rising-- always the best time, and a time when it should not be omitted. (4.) If Jesus prayed, how much more important is it for us! If he did it in the morning, how much more important is it for us, before the world gets possession of our thoughts; before Satan fills us with unholy feelings; when we rise fresh from beds of repose, and while the world around us is still! David also thus prayed, Ps 5:3. He that wishes to enjoy religion will seek a place of secret prayer in the morning. If that is omitted, all will go wrong. Our piety will wither. The world will fill our thoughts. Temptations will be strong. And through the day we shall find it impossible to raise our feelings to a state of proper devotion. This will be found to be true, universally, that the religious enjoyment through the day will be according to the state of the heart in the morning; and can, therefore be measured by our faithfulness in early secret prayer, how different, too, was the conduct of the Saviour from those who spend the precious hours of the morning in sleep! He knew the value of the morning hours; he rose while the world was still; he saw when the light spread abroad in the east with fresh tokens of his Father's presence, and joined with the universal creation in offering praise to the everywhere present God. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 36 Verse 36. And Simon. Simon Peter. They that were with him. The other disciples. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 37 Verse 37. All men seek for thee. That is, many men, or multitudes. The inquiry after him was general. They told him this evidently with a view to induce him to leave his place of retirement, and to prevail upon him to appear publicly, to instruct the multitudes. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 38 Verse 38. And he said unto them, etc. This was said in answer to their implied request, that he would go and meet the multitudes. "Since the anxiety to hear the truth is so great; since such multitudes are waiting to hear the word, let us go into the next towns," etc. Next towns. Towns in the neighbourhood or vicinity of Capernaum. He proposed to carry the gospel to them, rather than that multitudes should leave their homes and attend him in his ministry. Towns. The word here rendered towns denotes places in size between cities and villages, or large places, but without walls. For therefore came I forth. That is, came forth from God, or was sent by God. Luke says, (Lu 4:43) "for therefore am I sent." Compare Joh 16:28. "I came forth from the Father, and am come into the world." The meaning of this verse therefore is--Since multitudes press to hear the word, let us not remain here, but go into the neighbouring towns also, for I was sent by God not to preach at Capernaum only, but throughout Judea, and it is therefore improper to confine my labours to this place. {x} "therefore" Isa 61:1,2; Joh 17:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 39 Verse 39. And he preached in their synagogues. See Mt 4:23. All Galilee. See Mt 2:22. And cast out devils. See Barnes "Mt 8:1-4". __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 40 Verses 40-45. And there came a leper, etc. See Barnes "Mt 8:1, and Mt 8:1. Kneeling down to him. He kneeled, and inclined his face to the ground, in token of deep humiliation, and earnest entreaty. Compare Lu 5:12. If thou wilt. There was an acknowledgment of the almighty power of Jesus, and an appeal to his benevolence. Make me clean. Canst heal me of this loathsome and offensive disease--in the eye of the law justly regarded as unclean--and render me legally clean, and restore me to the privileges of the congregation. And Jesus--touched him. It was by the law considered as unclean to touch a leprous man. See Nu 5:2. The fact that Jesus touched him was evidence that the requisite power had been already put forth to heal him; that Jesus regarded him as already clean. I will. Here was a most manifest proof of his Divine power. None but God can work a miracle. Yet Jesus does it by his own will --by an exertion of his own power. He was, therefore, Divine. See thou say nothing to any man. The law of Moses required that the man who was healed of the leprosy should be pronounced clean by the priest, before he could be admitted again to the privileges of the congregation, Le 19:1, etc. Christ, though he had cleansed him, yet required him to be obedient to the law of the land; to go at once to the priest, and not to make delay by stopping to converse about his being healed. It was also possible, that if he did not go at once, evil-minded men would go before him and prejudice the priest, and prevent his declaring the healing to be thorough because it was done by Jesus. It was further of importance that the priest should pronounce it to be a genuine cure, that there might be no cavils among the Jews against its being a real miracle. Offer--those things, etc. Two birds, and cedar-wood, and scarlet, and hyssop. And after eight days, two he-lambs, without blemish, and one ewe-lamb, and fine flour, and oil, Le 14:4,10. For a testimony unto them. Not to the priest, but to the people, that they may have evidence that it is a real cure. The testimony of the priest on the subject would be decisive. {a} "those things" Le 14:2-32 {b} "testimony" Ro 15:4; 1 Co 10:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 41 Verse 41. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 42 Verse 42. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 43 Verse 43. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 44 Verse 44. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 1 - Verse 45 Verse 45. Began to publish it much. That is, the subject of his own cure. He was so deeply affected with it, and so much rejoiced, that he followed the natural dictates of his own feelings, rather than the command of the Saviour. Jesus could no more openly enter into the city. The word could, here, does not refer to any natural inability, or to any physical obstacle in his way, but only denotes that there was difficulty, or inconvenience, or impropriety, in his doing it then; that he judged it best not then to enter into the city. The difficulty was, probably, that his being in the city drew such crowds of people as rendered it difficult to accommodate them, or so as to excite the opposition of civil rulers. The city. The city, or large town, where the leper was cured. The same reason for not entering that city applied also to others; so that he remained in the deserts, where the multitudes could come to him without any difficulty or opposition. {c} "began to publish" Ps 77:11,12; Tit 1:10 {c} "and they came to him" Mr 2:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 1 MARK CHAPTER 2 Verse 1. Into Capernaum. See Barnes "Mt 4:13". After some days. The number of days is not known. Probably he remained long enough in the desert to heal the sick that were brought to him, and to give instructions to the multitudes that attended his preaching. Capernaum was not the city mentioned in Mr 1:45, and it is probable that there was no difficulty in his remaining there and preaching. And it was noised, etc. He entered the city, doubtless, privately; but his being there was soon known; and so great had his popularity become, that multitudes pressed to hear him. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 2 Verse 2. So much as about the door. In the court or yard before the door. They could not get near enough to hear him. Preached the word unto them. The word of God; the revelation or doctrine which he came to deliver, called the word; and the word of God, because it was spoken or revealed by God. Compare Ac 6:2-7. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 3 Verses 3-12. See Barnes "Mt 9:2, also Mt 9:3-8. Borne of four. Borne on a couch. Mt 9:2 by four men. {f} "And they come" Mt 9:1; Lu 5:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 4 Verse 4. The press. The crowd, the multitude of people. Jesus was probably in the large open area, or hall, in the centre of the house. See Barnes "Mt 9:2". The people pressed into that area, and blocked up the door, so that they could not have access to him. They uncovered the roof where he was. See Barnes "Mt 9:2". Houses were flat. In cities they joined each other, and the roofs constituted an agreeable place for walking. It is not improbable that they ascended a neighbouring house, and came over the hall, where Jesus was. They removed the curtain or awning, drawn over the area, where Jesus was, so that they might let the man down before him. When they had broken it up. When they had removed the awning, and a part of the banisters, so that they could let the man down. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 5 Verse 5. Their faith. Their confidence, or belief, that he could heal him. Son. Literally, child. The Hebrews used the words son and child with a great latitude of signification. They were applied to children, to grandchildren, to adopted children, to any descendants, to disciples, followers, young people, and to dependents. See Barnes "Mt 1:1". In this place, it denotes affection, or kindness. It was a word of consolation:--an endearing appellation, applied by the Saviour to the sick man, to show his compassion, to inspire confidence, and to assure him that he would heal him. {g} "saw their faith" Ac 14:9; Eph 2:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 7 Verse 7. No Barnes text on this verse. {h} "forgive sins" Isa 43:25; Da 9:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 10 Verse 10. No Barnes text on this verse. {i} "power on earth" Ac 5:31" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 11 Verse 11. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 12 Verse 12. We never saw it on this fashion. Literally, "we never saw it so." We never saw anything like this. {k} "We never" Joh 7:31; 9:32 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 13 Verse 13. By the sea side. That is, by the sea of Tiberias, on the shore of which Capernaum was situated. See Barnes "Mt 4:13". __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 14 Verse 14. Levi the son of Alpheus. The same, undoubtedly, as Matthew the writer of the Gospel. It was not uncommon among the Jews to have two names. The receipt of custom. See Barnes "Mt 9:9". {l} "And as" Mt 9:9 {1} "sitting at" or, "at the place where the custom was received" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 15 Verse 15. Sat at meat in his house. The words "at meat" are not in the original. The phrase means, as he reclined at his meal "--or "as he was eating." This feast was made by Matthew, in honour of the Saviour. See Lu 5:29. Publicans. See Barnes "Mt 5:47". Sinners. Sinners of abandoned character--of the same character that publicans commonly sustained--fit companions of publicans--great sinners. There were many. That is, many disciples. Their following him, leaving their homes, and going with him from place to place, was proof of their attachment to him, There is no doubt that our Saviour, in the early part of his ministry, was extremely popular. Multitudes of the common people attended him, and gave conclusive evidence that they were his real disciples, And it was only after much opposition and ridicule from the rich, and the great, that he ever became unpopular among the people. Perhaps no preacher has ever attracted so universal attention, and produced so decisive effects on mankind, as our Lord did in his personal ministry. {m} "And it came to pass" Mt 9:10 {n} "Publicans" Lu 15:1-5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 16 Verse 16,17. Mt 9:12,13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 17 Verse 17. No Barnes text on this verse. {o} "They that are whole" Mt 9:12,13; Lu 5:31,32 {p} "sinners" Isa 1:18; 55:7; Mt 18:11; Lu 19:10; 1 Co 6:9-11; 1 Ti 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 18 Verse 18. And the disciples of John and of the Pharisees used to fast. Were accustomed often to fast. Compare Lu 5:33; 18:12. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 19 Verses 19-22. See Mt 9:15-17 {q} "the bridegroom is with" Mt 25:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 20 Verse 20. No Barnes text on this verse. {r} "then shall" Ac 13:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 21 Verse 21. No Barnes text on this verse. {1} "of new cloth" or, "raw", or "unwrought" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 22 Verse 22. No Barnes text on this verse. {s} "be marred" Job 32:19; Ps 119:80,83 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 23 Verses 23-28. See Mt 12:1-8. The corn fields. The fields sown with grain, wheat, or barley. The word corn, in the Bible, refers only to grain of that kind, and never to maize or Indian corn. To pluck the ears of corn. They were hungry, (Matthew.) They therefore gathered the wheat, or barley, as they walked, and rubbed it in their hands to shell it, and thus to satisfy their appetite. Though our Lord was with them, and though he had all things at his control, yet he suffered them to resort to this method to supply their wants. When Jesus, thus with his disciples, suffered them to be poor, we may learn that poverty is not disgraceful; that God often suffers it for the good of his people; and that he will take care, in some way, that their wants shall be supplied. It was lawful for them thus to supply their wants. Though the property belonged to another, yet the law of Moses allowed the poor to satisfy theft wants when hungry. See De 23:25. {t} "And it came" Mt 12:1; Lu 6:1 {u} "to pluck" De 23:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 24 Verse 24. That which is not lawful. That is, that which they esteemed to be unlawful on the sabbath day. It was made lawful by Moses, without any distinction of days; but they had denied its lawfulness on the sabbath. Christ shows them, from their own law, that it was not unlawful. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 25 Verse 25. Have ye never read, etc. See Barnes "Mt 12:3". {v} "what David did" 1 Sa 21:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 26 Verse 26. Abiathar the priest. From 1 Sa 21:1, it appears that Ahimelech was high priest at the time here referred to. And from 1 Sa 23:6, it appears that Abiathar was the son of Ahimelech. Some difficulty has been felt in reconciling these accounts. The probable reason why Mark says it was in the days of Abiathar, is that Abiathar was better known than Ahimelech. The son of the high priest was regarded as his successor, and was often associated with him in the duties of his office. It was not improper, therefore, to designate him as high priest, even during the life of his father, especially as that was the name by which he was afterwards known. Abiathar, moreover, in the calamitous times when David came to the throne, left the interest of Saul, and fled to David, bringing with him the ephod, one of the peculiar garments of the high priest. For a long time, during David's reign, he was high priest, and it became natural, therefore, to associate his name with that of David; to speak of David as king, and Abiathar the high priest of his time. This will account for the fact that he was spoken of, rather than his father. At the same time this was strictly true, that this was done in the days of Abiathar, who was afterwards high priest, and was familiarly spoken of as such; as we say that General Washington was present at the defeat of Braddock, and saved his army; though the title of general did not belong to him till many years afterwards. Shewbread. See Barnes "Mt 12:4". {w} "shewbread" Ex 29:32,33; Le 24:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 27 Verse 27. The sabbath was made for man. For his rest from toil, his rest from the cares and anxieties of the world, to give an opportunity to call off his attention from earthly concerns, and to direct it to the affairs of eternity. It was a kind provision for man that he might refresh his body by relaxing his labours; that he might have undisturbed time to seek the consolations of religion to cheer him in the anxieties and sorrows of a troubled world; and that he might render to God that homage which is most justly due to him as the Creator, Preserver, Benefactor, and Redeemer of the world. And it is easily capable of proof, that no institution has been more signally blessed to man's welfare than the Christian Sabbath. To that we owe, more than to anything else, the peace and older of a civilized community. Where there is no Sabbath, there is ignorance, vice, disorder, and crime. On that holy day, the poor, and the ignorant, as well as the learned, have undisturbed time to learn the requirements of religion, the nature of morals, the law of God, and the way of salvation. On that day, man may offer his praises to the Great Giver of all good, and in the sanctuary seek the blessing of him whose favour is life. Where that day is observed in any manner as it should be, order prevails, morals are promoted, the poor are elevated in their condition, vice flies away, and the community puts on the appearance of neatness, industry, morality, and religion. The Sabbath was, therefore, pre-eminently intended for man's welfare, and the best interests of mankind demand that it should be sacredly regarded as an appointment of merciful heaven, intended for our best good; and, where improved aright, infallibly resulting in our temporal and eternal peace. Not man for the sabbath. Man was made first, and then the Sabbath was appointed for his welfare, Ge 2:1-3. The Sabbath was not first made or contemplated, and then the man made with reference to that. Since, therefore, the Sabbath was intended for man's real good, the law respecting it must not be interpreted so as to oppose his real welfare. It must be explained in consistency with a proper attention to the duties of mercy to the poor and the sick, and to those in peril. It must be, however, in accordance with man's real good on the whole, and with the law of God. The law of God contemplate man's real good on the whole; and we have no right, under the plea that the Sabbath was made for man, to do anything contrary to what the law of God admits. It would not be for our real good, but for our real and eternal injury, to devote the Sabbath to vice, to labour, or to amusement. {x} "for man" Ne 9:14; Isa 58:13; Eze 20:12,20 {y} "Therefore" Col 2:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 28 Verse 28. Therefore the Son of man, etc. See Barnes "Mt 12:8". {z} "Therefore the Son" Joh 9:14; Eph 1:22; Re 1:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 1 MARK CHAPTER 3 Verses 1-5. See this explained in Mt 12:9-13. {a} "And he entered" Mt 12:9; Lu 6:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 2 Verse 2. No Barnes text on this verse. {b} "watched him" Lu 14:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 3 Verse 3. No Barnes text on this verse. {1} "Stand forth" or, "Arise, in the midst" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 4 Verse 4. Or to do evil? to saw life, or to kill?. It seems to have been a maxim with the Jews, that not to do good, when we have an opportunity, was to do evil; not to save life was to kill, or to be guilty of murder. If a man has an opportunity of saving a man's life when he is in danger, and does not do it, he is evidently guilty of his death. On this principle our Saviour puts this question to the Jews, whether it was better for him, having the power to heal this man, to do it, or to suffer him to remain in this suffering condition. And he illustrates it by an example, showing that in a matter of much less importance--that respecting their cattle--they would do on the Sabbath just as he would if he should heal this man. The same remark may apply to all opportunities of doing good. "The ability to do good imposes an obligation to do it."--Cotton Mather. He that has the means of feeding the hungry, and clothing the naked, and instructing the ignorant, and sending the gospel to the destitute, and that does it not, is guilty; for he is practically doing evil; he is suffering evils to exist which he might remove, So the wicked will be condemned in the day of judgment, because "they did it not," Mt 25:45. If this be true, what an obligation rests on the rich to do good! {c} "to save life" Ho 6:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 5 Verse 5. With anger. With a severe and stern countenance; with indignation at their hypocrisy and hardness of heart. This was not, however, a spiteful or revengeful passion; it was caused by excessive grief at their state. It was not sudden and tumultuous hatred of the men whose hearts were so hard; it was hatred of the sin which they exhibited, joined with the extreme grief that neither his teaching, nor the law of God, nor any means which could be used, overcame their confirmed wickedness. Such anger is not unlawful, Eph 4:26. And, in this instance, our Lord has taught us that anger is never lawful, except when it is tempered with grief or compassion for those who have offended. Hardness of their hearts. The heart--figuratively the seat of feeling, or affection is said to be tender when it is easily affected by the sufferings of others; by our own sin and danger; by the love and commands of God;--when we are easily made to feel on the great subjects pertaining to our interest, Eze 11:19,20. It is hard, when nothing moves it; when a man is alike insensible to the sufferings of others, the dangers of his own condition, and the commands, the love, and the threatenings of God. It is most tender in youth, or when we have committed fewest crimes. It is made hard by indulgence in sin; by long resisting the offers of life; or by opposing any great and affecting appeals which God may make to us by his Spirit or Providence, by affliction, or by a revival of religion. Hence it is that the most favourable period for securing an interest in Christ, or for becoming a Christian, is in youth; the first, the tenderest, and the best days of life. Nay, in the days of childhood--in the Sabbath-school--God may be found, and the soul prepared to die. {1} "hardness" or, "blindness" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 6 Verse 6. Straightway. Immediately; or, as soon as possible. Took counsel. Laid a plan, Consulted with them. Literally, "made a consultation." The Herodians. See Barnes "Mt 22:16". How they might destroy him. They hated him for his holiness; because he reproved them; because he laid open their hypocrisy; and because he won the hearts of the people, and lessened their influence. They therefore determined to remove him, if possible, and thus avoid his reproofs. Sinners would often rather put to death the man that reproves them, than to forsake their sins. The Pharisees had rather commit any crime, even to the murder of the Messiah, than forsake the sins of which he rebuked them. {d} "the Herodians" Mt 22:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 7 Verses 7,8. To the sea. The sea of Galilee. Or, to the desert and lonely regions which surrounded the sea, where he might be in obscurity, and avoid their designs against his life. His time had not yet come, and he prudently took care of his life; thus showing that we are not needlessly to throw ourselves into danger. Galilee. See Mt 2:22. Judea. See Mt 2:1. Jerusalem. Jerusalem was in Judaea. It is mentioned particularly to show that not only the people of the surrounding country came, but also many from the capital, the place of wealth, and honour, and power. Idumaea. The country formerly inhabited by the Edomites; in the time of the Saviour, the most southern part of the land of Canaan. The word Idumaea is a Greek word, made from the Hebrew Edom. It signifies the land of Edom, a name given to Esau, one of the sons of Isaac, Ge 25:30. The word signifies red, and was given to him because he sought of Jacob red pottage, as the price of his birthright. He settled in Mount Seir, (De 2:6,) on the south of the land of Canaan, and the country of Idumaea was bounded by Palestine on the north. During the Babylonish captivity, the Edomites spread themselves into the country of Judaea, and occupied a considerable part of the south of Palestine. They had, however, submitted to the rite of circumcision, and were incorporated with the Jews. From them sprang Herod the Great. From beyond Jordan. From the east coast of the river Jordan. The sacred writers lived on the west side of Jordan; and by the country beyond Jordan, they meant that on the east side. Tyre and Sidon. See Barnes "Mt 11:21". {e} "great multitude" Lu 6:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 9 Verse 9. A small ship. Rather, a boat. There were, properly speaking; no ships on the sea of Tiberias. This was probably a small boat that belonged to his disciples, in which he could sit, off from the shore, and teach the people, without being pressed by them. Lest they should throng him. They pressed upon him in great numbers. He had healed many; and those who were still diseased pressed or crowded on him, so as to endanger his life. He therefore withdrew from the multitude, and sought a situation where he might be free from danger. As many as had plagues. As many as had diseases, or maladies of body or mind. The word plague, now confined to the pestilence, does not express the meaning of the original, and tends to mislead. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 10 Verse 10. No Barnes text on this verse. {f} "healed many" Mt 12:15; 14:14 {1} "they pressed upon him" or, "rushed" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 11 Verses 11,12. Unclean spirits. Persons who were possessed of evil spirits. Thou art the Son of God. The Son of God, by way of eminence. In this place it is equivalent to the Messiah, who was, among the Jews, called the Son of God. Hence they were charged not to make him known, because he was not desirous that it should be blazoned abroad that he claimed to be the Messiah. He had not yet done what he wished to establish his claims to the Messiahship; he was poor and unhonoured, and the claim would be treated as that of an impostor, as it was afterwards, and would endanger his life. For the present, therefore, he did not wish that it should be proclaimed abroad that he was the Messiah. This circumstance proves the existence of evil spirits. If these were merely diseased or deranged persons, then it is strange that they should be endowed with knowledge so much superior to those in health. If they were under the influence of an order of spirits superior to man--whose appropriate habitation was in another world--then it is not strange that they should know him, even in the midst of his poverty, to be the Messiah, the Son of God. {g} "and unclean" Mr 1:24; Mt 14:33; Lu 4:41; Jas 2:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 12 Verse 12. No Barnes text on this verse. {h} "him known" Mr 1:25,34 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 13 Verse 13. For an account of the appointment of the apostles, see Mt 10:1-4. And calleth unto him whom he would. Those whom he chose; whom he was about to appoint to the apostleship. {i} "And he goeth" Mt 10:1 {k} "he would" Mr 1:25,34 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 14 Verse 14. He ordained twelve. The word rendered ordained, here, does not express our notion of ordination to the ministry. It means, literally, "he made," or he appointed twelve to be with him. Twelve. The reason why twelve were chosen was, probably, that such a number would be deemed competent witnesses of what they saw; that so many could not be supposed to be imposed upon; that they could not be easily charged with being excited by sympathy, or being deluded, as a multitude might; and that, being destined to go into all the world, a considerable number seemed indispensable. Perhaps, also, there was some reference to the fact that twelve was the number of the tribes of Israel. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 15 Verse 15. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 16 Verse 16. No Barnes text on this verse. {l} "Simon" Joh 1:42 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 17 Verse 17. Boanerges. This word is made up of two Hebrew words, signifying sons of thunder; meaning that they, on some accounts. resembled thunder. See Barnes "Mt 1:1". It is not known why this name was given to James and John. They are nowhere else called by it. Some suppose it was because they wished to call down fire from heaven, and consume a certain village of the Samaritans, Lu 9:54. It is, however, more probable that it was on account of something fervid, and glowing, and powerful, in their genius and eloquence. {m} "thunder" Isa 58:1; Jer 23:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 19 Verse 19. No Barnes text on this verse. {1} "they went into a home" or, "home" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 20 Verse 20. They could not so much as eat bread. Their time and attention were so occupied, that they were obliged to forego their regular meals. The affairs of religion may so occupy the attention of ministers, and others, as to destroy their relish for the ordinary comforts and employments of life, and prevent their engaging in their customary pursuits. Religion is all-important--far more important than the ordinary business of this life; and there is nothing unreasonable if our temporal affairs sometimes give way to the higher interests of our own souls, and the souls of others. At the same time, it is true that religion is ordinarily consistent with a close attention to worldly business, It promotes industry, economy, order, neatness, and punctuality--all indispensable to worldly prosperity. Of these there has been no more illustrious example than that of our Saviour himself. {o} "so that they" Mr 6:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 21 Verse 21. When his friends. Greek, "They who were of him." Not the apostles, but his relatives, his friends, who were in the place of his nativity. Heard of it. Heard of his conduct; his preaching; his appointing the apostles; his drawing such a multitude to his preaching. This shows, that by "his friends" were not meant the apostles, but those at a distance who heard of his conduct. They went out to lay hold on him. To take him away from the multitude, and to remove him to his home, that he might be treated as a maniac, and, by absence from the causes of excitement, might be restored to his right mind. They said. That is, common report said. Or, his friends said, for they did not believe on him, Joh 7:5. Probably the enemies of Jesus raised the report, and his relatives were persuaded to believe it to be true. He is beside himself. He is delirious, or deranged, The reason why this report gained any belief was, probably, that our Lord had lived among them as a carpenter; that he was poor, and unknown; and that now, at thirty years of age, he broke off from his occupations, abandoned his common employment, spent much time in the deserts, denied himself the common comforts of life, and set up his claims to be the Messiah, who was expected by all the people to come with great pomp and splendour. The charge of derangement on account of attention to religion has not been confined to our Saviour. Let a man be made deeply sensible of his sins, and spend much of his time in prayer, and have no relish for the ordinary amusements or business of life; or let a Christian be much impressed with his obligation to devote himself to God, and act as if he believed there was an eternity, and warn his neighbours of their danger; or let a minister show uncommon zeal, and waste his strength in the service of his Master, and the world is not slow to call it derangement. And none will be more ready to originate or believe the charge than an ungodly and infidel parent or brother; a self-righteous Pharisee or professor in the church. At the same time, men may endanger themselves on the bosom of the deep, or in the bowels of the earth, for wealth; or may plunge into the vortex of fashion, and folly, and vice, and break in upon the hours of repose, and neglect their duties to their family, and the demands of business, and in the view of the world it is wisdom, and proof of a sane mind! Such is the consistency of boasted reason; such the wisdom and prudence of worldly men! {2} "his friends" or, "kinsmen" {p} "beside himself" Ho 9:7; Joh 10:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 22 Verses 22-30. And the Scribes, etc. See Barnes "Mt 12:24-32". The occasion of their saying this was, that he had healed a man possessed with a devil. the scribes, who came from Jerusalem to watch his conduct, charged it on a compact or agreement between him and the prince of the devils. {q} "He hath Beelzebub" Mt 9:34; 10:25; 12:24; Lu 11:15; Joh 7:20 Joh 8:48,52. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 24 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 26 Verse 26. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 27 Verse 27. No Barnes text on this verse. {r} "No man" Isa 49:24,26; 61:1; Mt 12:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 28 Verse 28. No Barnes text on this verse. {s} "All sins" Mt 12:31; Lu 12:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 29 Verse 29. No Barnes text on this verse. {t} "Holy Ghost" Heb 10:29 . __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 31 Verse 31. See Barnes "Mt 12:46-50". {u} "There came" Mt 12:46-48; Lu 8:19-21 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 32 Verse 32. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 33 Verse 33. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 34 Verse 34. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 35 Verse 35. No Barnes text on this verse. {v} "whosoever shall do" Jas 1:25; 1 Jo 2:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 1 MARK CHAPTER 4 Verses 1-9. See the parable of the sower See Barnes "Mt 13:1-9. {w} "And he began again" Mt 13:1; Lu 8:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 2 Verse 2. No Barnes text on this verse. {x} "by parables" Ps 78:2; Mr 4:34 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 3 Verse 3. No Barnes text on this verse. {y} "Hearken" Mr 4:9,23; 7:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 4 Verse 4. No Barnes text on this verse. {z} "fowls" Ge 15:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 5 Verse 5. No Barnes text on this verse. {a} "stony" Eze 11:19; 36:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 6 Verse 6. No Barnes text on this verse. {b} "and because it" Ps 1:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 7 Verse 7. No Barnes text on this verse. {c} "among thorns" Jer 4:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 8 Verse 8. No Barnes text on this verse. {d} "good ground" Heb 6:7,8 {e} "yield fruit" Col 1:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 10 Verses 10-12. See Barnes "Mt 13:10, and Mt 13:11-17, particularly See Barnes "Joh 12:39"; See Barnes "Joh 12:40". When he was alone. That is, separate from the multitude, When he withdrew from the multitude, a few followed him for the purpose of farther instruction. {f} "And when" Mt 13:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 11 Verse 11. No Barnes text on this verse. {g} "Unto you" Eph 1:9 {h} "are without" Col 4:5; 1 Th 4:12; 1 Ti 3:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 12 Verse 12. No Barnes text on this verse. {i} "That seeing" Isa 6:9,10; Joh 12:40; Ac 28:26,27; Ro 11:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 13 Verse 13. Know ye not this parable? This which is so plain and obvious. How then will ye know all parables? Those which are more difficult and obscure. As they were themselves to be teachers, it was important that they should be acquainted with the whole system of religion --of much more importance for them at that time, than for the mass of the people. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 14 Verses 14-20. See Mt 13:18-23. {k} "sower" Isa 32:20; 1 Pe 1:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 15 Verse 15. No Barnes text on this verse. {l} "Satan cometh" 1 Pe 5:8; Re 12:9 {m} "away the word" Heb 2:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 16 Verse 16. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 17 Verse 17. No Barnes text on this verse. {n} "no root" Job 19:28 {o} "but for a time" Job 27:10 {p} "immediately" 2 Ti 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 19 Verse 19. No Barnes text on this verse. {q} "cares" Lu 14:18-20; 1 Ti 6:9,17; 2 Ti 4:10 {r} "deceitfulness" Pr 23:5 {s} "lusts" 1 Jo 2:16,17 {t} "unfruitful" Isa 5:2,4 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 20 Verse 20. No Barnes text on this verse. {u} "fruit" Ro 7:4; Col 1:10; 2 Pe 1:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 21 Verse 21. Is a candle brought, etc. A candle is not lit up to be put immediately under a measure, or a bed, where it can give no light. Its design is to give light. So my preaching by parables is not designed to obscure the truth, but to throw light on it. You should understand those parables; and, understanding them, should impart the truth to others also, as a candle throws its beams upon a dark world. Bushel. In the original, a measure for grain, containing about twelve quarts. Bed. A couch, either to sleep on at night, or to recline on at their meals. Probably the latter is here meant, and is equivalent to our saying, a candle is not brought to be put under the table, but on it. See Barnes "Mt 23:6". {1} "bushel" See Barnes "Mt 5:15" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 22 Verse 22. There is nothing hid, etc. See Barnes "Mt 10:26". {v} "For there is" Ec 12:14; Mt 10:26; Lu 12:2; 1 Co 4:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 24 Verse 24. Take heed what ye hear. Or, consider well what you hear Make a good improvement of it. With what measure ye mete, etc. You shall be treated according to the use you make of your opportunities of learning. If you consider it well, and make a good improvement of what you hear, you shall be well rewarded. If not, your reward shall be small. This is a proverbial expression. See Barnes "Mt 7:1,2". Mete. Measure. With what measure ye measure. Unto you that hear. To you who are attentive, and who improve what you hear. {w} "what ye hear" 1 Pe 2:2 {x} "with what measure" Mt 7:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 25 Verse 25. For he that hath, See Barnes "Mt 13:12". The meaning here seems to be--He that diligently attends to my words, shall increase more and more in the knowledge of the truth; but he that neglects them, and is inattentive, shall become more ignorant; the few things which he had learned he will forget, and his trifling knowledge will be diminished. Hath not. Does not improve what he possessed; or does not make proper use of his means of learning. That which he hath. That which he had already learned. By this we are taught the indispensable necessity of giving attention to the means of instruction. The attention must be continued. It is not sufficient that we have learned some things, or appear to have learned much. All will be in vain unless we go forward, and improve every opportunity of learning the will of God, and the way of salvation. So what children are taught will be of little use unless they follow it up, and endeavour to improve themselves. {b} "from him" Lu 8:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 26 Verse 26. So is the kingdom of God. The gospel, or religion in the soul, may be compared to this. See Mt 3:2. {c} "So" Mt 13:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 27 Verse 27. And should sleep, and rise night and day. Should sleep in the night, and rise by day, for so the expression is to be understood. That is, should live in his usual way, without exerting any influence over the growing grain. By this we are not to infer that men are to use no diligence in the obtainment and growth of piety; but the illustration shows this, and this only, that as we cannot tell how grain grows, so we cannot tell the mode in which piety increases in the heart. He knoweth not how. This is still true. After all the researches of philosophers, not one has been able to tell the way in which grain grows. They can observe one fact after another; they can see the changes; they can see the necessity of rains and suns, of care and shelter, but beyond this they cannot go. So in religion. We can mark the change; we can see the need of prayer, and examination, and searching the Scriptures, and the ordinances of religion, but we cannot tell in what way the religious principle is strengthened. As God unseen, yet by the use of proper means, makes the grass to flourish, so God unseen, but by proper means, nourishes the soul, and the plants of piety spring up, and bloom, and bear fruit. See Joh 3:8. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 28 Verse 28. For the earth bringeth forth fruit of herself. That is, it is done without the power of man. It is done while man is engaged in other things. The scope of the place does not require us to suppose that our Saviour meant to say that the earth had any productive power of itself, but only that it produced its fruits not by the power of man. God gives it its power. It has no power of its own. So religion in the heart is not by the power of man. It grows he cannot tell how; and of course he cannot, without Divine aid, control it. It is by the power of God. At the same time, as without industry man would have no harvest, so without active effort he would have no religion. Both are connected with his effort; both are to be measured commonly by his effort, (Php 2:12) both grow he cannot tell how; both increase when the proper means are used; and both depend on God for increase. First the blade. The green, tender shoot, that first starts out of the earth, before the stalk is formed. Then the ear. The original means, the stalk or spire of wheat or barley, as well as the ear. The full corn. The ripe wheat. The grain swollen to its proper size. By this is denoted, undoubtedly, that grace or religion in the heart is of gradual growth. It is at first tender, feeble, perhaps almost imperceptible, like the first shootings of the grain in the earth. Perhaps also, like grain, it often lies long in the earth before there are signs of life. Like the tender grain, also, it needs care, kindness, and culture. A light frost, a cold storm, or a burning sun, alike injure it. So tender piety, in the heart of a child, needs care, kindness, culture. It needs shelter from the frosts and storms of a cold, unfeeling world. It needs the genial dews and mild suns of heaven. In other words, it needs instruction, prayer, and friendly counsel from parents, teachers, ministers, and experienced Christians, that it may grow, and bring forth the full fruits of holiness. Like the grain also, in due time, it will grow strong; it will produce its appropriate fruit--a full and rich harvest, to the praise of God. {d} "fruit of herself" Ge 1:11,12 {e} "first" Ec 3:1,11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 29 Verse 29. Immediately he putteth in the sickle. This is the way with the husbandman. As soon as the grain is ripe, it is cut down. So it is often with the Christian. As soon as he is prepared for heaven, he is taken there. But we are not to press this part of the parable, as if it meant that all are removed as soon as they are fit for heaven. Every parable contains circumstances thrown in to fill up the story, which cannot be literally interpreted. In this, the circumstance of sleeping and rising cannot be applied to Christ; and in like manner the harvest, I suppose, is not to be literally interpreted. Perhaps the whole parable may be differently interpreted. The seed sown may mean the gospel which he was preaching. In Judea its beginnings were small. Yet he would leave it; commit it to his disciples; and return to his Father. The gospel in the meantime, left by him, would take root, spring up, and produce an abundant harvest. In due time he would return, send forth the angels, and gather in the harvest, and save his people for ever. {1} "brought forth" or, "ripe" {f} "putteth in the sickle" Re 14:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 30 Verse 30. Whereunto shall we liken, etc. This shows the great solicitude which Jesus had to adapt his instructions to the capacity of his disciples, he sought out the most plain and striking illustrations-- an example which should be followed by all the ministers of the gospel. At the same time that the instructions of the pulpit should be dignified--as our Saviour's always were--they should be plain, adapted to the capacity of the audience, and easily understood. To do this, the following things are necessary in a minister: (1.) Humility. A freedom from a desire to shine, and astonish the world by the splendour of his talents, and by his learning and eloquence. (2.) Good sense. A satisfaction in being understood. (3.) Acquaintance with the habits of thought and manner of speaking among the people. To do this, frequent intercourse with them is necessary. (4.) A good, sound education. It is the men of ignorance, with some smattering of learning, and with a desire to confound and astonish men by the use of unintelligible words, and by the introduction of matter that is wholly unconnected with the subject, that most often shoot over the heads of the people. Preachers of humility; good sense, and education, are content with being understood, and free from the affectation of saying things to amaze and confound their auditors. The kingdom of God. See Barnes "Mt 3:2". __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 31 Verse 31. See Barnes "Mt 13:31,32" {g} "It is like" Mt 13:31,32; Lu 13:18,19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 32 Verse 32. No Barnes text on this verse. {h} "becometh greater" Pr 4:18; Isa 11:9; Da 2:44; Mal 1:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 33 Verse 33. Spake he the word. The word of God. The doctrines of his gospel. As they were able to hear it. As they could comprehend it. They were like children; and he was obliged to lead them along cautiously, and by degrees, to a full understanding of the plan of salvation. {h} "greater than all herbs" Pr 4:18; Isa 11:9; Da 11:44; Mal 1:11 {i} "as they were able" Joh 16:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 34 Verse 34. Without a parable spake he not unto them. That is, the things pertaining to his kingdom. On other subjects he spake without parables. On these, such was their prejudice, so many notions had they contrary to the nature of his kingdom, and so liable would plain instructions have been to give offence, that he employed this method to insinuate truth gradually into their minds, and to prepare them fully to understand the nature of his kingdom. They were alone. His disciples. He expounded. Explained. Showed them more at length the spiritual meaning of the parables. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 35 Verses 35-41. See Mt 8:18-27. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 36 Verse 36. Even as he was in the ship. They took him without making any preparation for the voyage; without providing any food or raiment. He was sitting in a ship, or boat, instructing the people. In the same boat, probably ill-fitted to encounter a storm on the lake, they sailed. This would render their danger more imminent, and the miracle more striking. There were also with him other little ships. Belonging probably to the people, who, seeing him sail, resolved to follow him. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 37 Verse 37. No Barnes text on this verse. {k} "And there arose" Mt 8:24; Lu 8:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 38 Verse 38. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 39 Verse 39. Peace, be still. There is something exceedingly authoritative and majestic in this command of our Lord. Standing amidst the howling tempest, on the heaving sea, and in the darkness of the night, by his own power he stills the waves, and bids the storm subside. None but the God of the storms and the billows could awe, by a word, the troubled elements, and send a universal peace and stillness among the winds and waves. He must, therefore, be Divine. {m} "And the wind" Ps 89:9; La 3:31,32 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 40 Verse 40. No Barnes text on this verse. {n} "so fearful" Ps 46:1,2; Isa 43:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 4 - Verse 41 Verse 41. No Barnes text on this verse. {o} "feared exceedingly" Jon 1:10,16 {p} "the sea" Job 38:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 1 Verses 1-20. See this account of the demoniacs fully explained in Barnes Notes on Mt 8:28-34. {q} "And they came" Mt 8:28; Lu 8:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 2 Verse 2. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 3 Verse 3. No notes from Barnes on this verse. {r} "his dwelling" Isa 65:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 4 Verse 4. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 5 Verse 5. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 6 Verse 6. Worshipped him. Bowed down before him; rendered him homage. This was an acknowledgment of his power, and of his control over fallen spirits. {s} "worshipped" Ps 72:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 7 Verse 7. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 8 Verse 8. No notes from Barnes on this verse. {t} "Come out of him" Ac 16:18; Heb 2:14; 1 Jo 3:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 9 Verse 9. My name is Legion. See Barnes "Mt 8:29". __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 10 Verse 10. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 11 Verse 11. No notes from Barnes on this verse. {x} "swine feeding" Le 11:7,8; De 14:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 12 Verse 12. No notes from Barnes on this verse. {y} "besought him" Job 1:10,12; 2:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 13 Verse 13. No notes from Barnes on this verse. {z} "gave them leave" Re 13:7; 1 Pe 3:22 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 14 Verse 14. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 15 Verse 15. Sitting, and clothed, and in his right mind. There could be no doubt of the reality of this miracle. The man had been well known. He had long dwelt among the tombs, an object of terror and alarm. To see him all at once peaceful, and calm, and rational, was proof that it was the power of God only that had done it. They were afraid. They were awed, as in the presence of God. The word does not mean here that they feared that any evil would happen to them, but that they were affected with awe; they felt that God was there; they were struck with astonishment at what Jesus had done. {a} "devil, and had" Isa 49:25; Col 1:13 {b} "they were afraid" Job 13:11; Psa 14:5; 2 Ti 1:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 16 Verse 16. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 17 Verse 17. No notes from Barnes on this verse. {c} "depart" Job 21:14; Lu 5:8; Ac 16:39 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 18 Verse 18. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 19 Verse 19. Jesus suffered him not. Various reasons have been conjectured why Jesus did not suffer this malt to go with him. It might be, that he wished to leave him among the people, as a conclusive evidence of his power to work miracles. It might be that the man feared that if Jesus left him the devils would return, and that Jesus told him to remain to show to him that the cure was complete and that he had power over the devils when absent, as well as when present. But the probable reason is, that he desired to restore him to his family and friends. He was probably a man of influence, and Jesus was unwilling to delay the joy of his friends, and prolong their anxiety, by suffering him to remain away from them. {d} "and tell them" Ps 66:16; Isa 38:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 20 Verse 20. In Decapolis. See Barnes "Mt 4:25". How great things, etc. This was the natural expression of right feeling at being cured of such a calamity. So the desire of sinners freed from sin is to honour Jesus; to ascribe all to his power; and to invite the world to participate in the same salvation, and to join them in doing honour to the Son of God. Compare Ps 66:16. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 21 Verse 21. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 22 Verses 22-43. See the account of the raising of Jairus' daughter, and the healing of the woman with an issue of blood, fully explained See Barnes "Mt 9:18" and Mt 9:19-26. {e} "And behold" Mt 9:18; Lu 8:41 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 23 Verse 23. Lieth at the point of death. Is dying; in the last agonies. {f} "point of death" Ps 107:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 24 Verse 24. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 25 Verse 25. No notes from Barnes on this verse. {g} "an issue of blood" Lev 15:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 26 Verse 26. Had suffered many things. Had resorted to many things painful, by the direction of the physicians, in order to be healed. {h} "nothing bettered" Job 13:4; Ps 108:12; Jer 30:12,13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 27 Verse 27. Came in the press behind. In the crowd that pressed upon him. This was done to avoid being noticed. It was an act of faith. She was full of confidence that Jesus was able to heal: but she trembled on account of her conscious unworthiness, thus illustrating the humility and confidence of a sinner coming ta God for pardon and life. {i} "touched his garment" 2 Ki 13:21; Mt 14:30; Ac 5:15; 19:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 28 Verse 28. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 29 Verse 29. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 30 Verse 30. Virtue had gone out of him Power to heal. The word in the original means power. Who touched my clothes? This he said, not to obtain information, for he had healed her, and must have known on whom the blessing was conferred; but he did it, that the woman might herself make a confession of the whole matter, by which the power of her faith and the greatness of the miracle might be manifested, to the praise of God. {k} "virtue" Lu 6:19. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 31 Verse 31. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 32 Verse 32. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 33 Verse 33. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 34 Verse 34. Daughter. A word of kindness, tending to inspire confidence, and to dissipate her fears. Be whole. That is, continue to be whole; for she was already cured. Of thy plague. Thy disease; literally, thy scourge. So a word from Jesus heals the moral malady of the sinner. {m} "faith hath made" Mr 10:52; Ac 14:9 {n} "go in peace" 1 Sa 1:17; 20:42; 2 Ki 5:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 35 Verses 35,36. Why troublest thou, etc. It seems that the people had not yet confidence that Jesus could raise the dead. He had not yet done it; and as the child was now dead, and as they supposed that his power over her was at an end, they wished no farther to trouble him. Jesus kindly set the fears of the ruler at rest, and assured him that he had equal power over the dead as the living, and could as easily raise those who had expired as those who were expiring. {o} "is dead" Joh 5:25; 11:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 36 Verse 36. No notes from Barnes on this verse. {p} "only believe" 2 Ch 20:20; Joh 11:40 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 37 Verse 37. No notes from Barnes on this verse. {q} "save Peter" Mr 9:2; 14:33 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 38 Verse 38. The tumult. The confusion and weeping of the assembled people. Wailed. Making inarticulate, mournful sounds, howling for the dead. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 39 Verse 39. This ado. This tumult, this bustle, or confusion. And weep. Weep in this inordinate and improper manner. But sleepeth. See Mt 9:24. {r} "sleepeth" Joh 11:11-13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 40 Verse 40. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 41 Verse 41. Talitha cumi. This is the language which our Saviour commonly spoke. It is a mixture of Syriac and Chaldee, called Syro-Chaldaic. The proper translation is given by the evangelist--- "Damsel, arise." {r} "arise" Ac 9:40 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 42 Verse 42. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 5 - Verse 43 Verse 43. Something should be given her to eat. "He had raised her by extraordinary power, but he willed that she should be sustained by ordinary means." He also in this gave full evidence that she was really restored to life and health. The changes were great, sudden, and certain. There could be no illusion. So when the Saviour had risen, he gave evidence of his own resurrection, by eating with his disciples, Joh 21:1-13. {s} "charged" Mt 8:4; 12:16-18; Mr 3:12; Lu 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 1 MARK CHAPTER 6 Verses 1-6. See this passage explained See Barnes "Mt 13:54" and Mt 13:55-58. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 2 Verse 2. No notes from Barnes on this verse. {t} "And when the sabbath" @Mt 13:54; Lu 4:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 3 Verse 3. No notes from Barnes on this verse. {v} "brother of James" Joh 6:42 {w} "were offended" Mt 11:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 4 Verse 4. No notes from Barnes on this verse. {x} "unto them" Mt 13:57; Joh 4:44 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 5 Verse 5. No notes from Barnes on this verse. {y} "And he could there" Ge 19:22; Mr 9:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 6 Verse 6. No notes from Barnes on this verse. {z} "And he marvelled" Isa 59:16; Jer 2:11 {a} "And he went" Mt 9:35; Lu 13:22; Ac 10:38 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 7 Verse 7. By two and two. In order that they might support and encourage each other in their work. Amidst the trials and opposition which they would meet with, mutual counsel and aid would greatly lighten their burdens, and alleviate their calamities. Mutual counsel might also contribute to their success, and lead to united plans to advance the kingdom of the Redeemer. Jesus here, as in all the work of religion, consulted at the same time the happiness and usefulness of his disciples. Nor are they ever separated. Whatever contributes to the usefulness of the people, produces also their happiness; or, in other words, the secret of being happy, is to be useful. {b} "And he called unto him" Mt 10:1; Mr 3:13; Lu 9:1; 10:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 8 Verses 8-11. See Barnes "Mt 10:9" and Mt 10:10-15. In Mt 10:5, they were commanded not to go among the Gentiles or Samaritans. Mark omits that direction, perhaps, because he was writing for the Gentiles, and the direction might create unnecessary difficulty or offence. Perhaps he omits it also because the command was given for a temporary purpose, and was not in force at tile time of his writing. {1} "no money" or, "The word signifies a piece of brass money, in value somewhat less than a farthing" Lu 9:3. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 9 Verse 9. No notes from Barnes on this verse. {c} "shod" Eph 6:15 {d} "sandals" Ac 12:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 10 Verse 10. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 11 Verse 11. No notes from Barnes on this verse. {e} "shake" Ne 5:15; Ac 13:51 {2} "Sodom and Gomorrha" "or" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 12 Verse 12. Preached that men should repent. See the nature of repentance explained in Mt 3:2. They were now called upon to repent, and reform their lives, because sin was evil; because the Messiah had come to preach forgiveness to the penitent; and because at his presence it was fit that the nation should turn from its sins, and prepare to receive him. {f} "repent" Lu 24:47; Ac 2:28; 3:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 13 Verse 13. Cast out many devils. See Barnes "Mt 4:24". And anointed with oil, etc. Anointing with oil was in common use among the Jews in cases of sickness. It was supposed to have a mild, soothing, and alleviating effect on the body. In Jas 5:14, the elders of the church, in connexion with prayers, were directed also to anoint the sick with oil. It was also used in wounds. The good Samaritan poured in oil and wine into the wounds of the waylaid Jew, Lu 10:34. Josephus says, that in the last sickness of Herod, his physicians commanded him to be anointed with oil. It need not be supposed, however, that the apostles used oil for mere medical purposes. It was used, probably, like the imposition of hands, or like our Saviour's anointing the eyes of the blind with clay, merely as a sign, in expectation of imparting that aid and comfort from God which was sought, and which was represented by the natural, soothing, and gentle effect of oil. {g} "many devils" Lu 10:17 {h} "oil" Jas 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 14 Verses 14-20. See this account of the death of John the Baptist fully explained in Mt 14:1-12. {g} "King Herod" Mt 14:1; Lu 9:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 15 Verse 15. No Barnes text on this verse. {h} "said" Mt 16:14; Mr 8:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 16 Verse 16. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 17 Verse 17. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 18 Verse 18. No Barnes text on this verse. {i} "lawful" Le 18:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 19 Verse 19. No Barnes text on this verse. {1} "had a quarrel" or, "an inward grudge" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 20 Verse 20. He did many things. But he did not do the thing which was demanded of him--to break off from his sins. He attempted to make a compromise with his conscience. He still loved his sins, and did other things which he supposed might be accepted, in the place of putting away, as he ought, the wife of his brother--the polluted and adulterous woman with whom he lived. Perhaps he treated John kindly, or spoke well of him, or aided him in his wants; and attempted in this way to silence his rebukes, and destroy his faithfulness. This was probably before John was imprisoned. So sinners often treat ministers kindly, and do much to make them comfortable, and hear them gladly, while they are still unwilling to do the thing which is demanded of them, to repent and believe the gospel. They expect that their kind attentions will be accepted in the place of what God demands--repentance and the forsaking of their sins. {k} "feared" Ex 11:3; Eze 2:5-7 {2} "observed him" or, "kept him", or "saved him" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 21 Verse 21. No Barnes text on this verse. {l} "???" Ge 40:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 22 Verse 22. No Barnes text on this verse. {m} "and danced" Isa 3:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 23 Verse 23. No Barnes text on this verse. {n} "Whatsoever" Es 5:3,6; 7:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 24 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 25 Verse 25. No Barnes text on this verse. {o} "head of John" Ps 37:12,14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 26 Verse 26. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 27 Verse 27. No Barnes text on this verse. {3} "executioner" or, "one of his guard" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 29 Verse 29. No Barnes text on this verse. {p} "they came" Ac 8:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 30 Verse 30. And the apostles gathered themselves together. That is, those whom he had sent out two and two, Mr 6:7. Having travelled around the country, they returned and met the Saviour at Capernaum. {q} "And the apostles" Lu 9:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 31 Verse 31. A desert place. A retired place, across the sea from Capernaum, where they would he free from interruption. Coming and going. Coming to be healed and retiring, or coming to hear him preach. It means that they were thronged, that there was a vast multitude attending his preaching. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 32 Verses 32-44. See Barnes "Mt 14:13" and Mt 14:14-21 Verse 32. By ship. By a boat, a small vessel. Privately. Without making their plan known. They intended to go privately. It appears, however, that their intention became known, and multitudes followed them. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 33 Verse 33. Afoot thither. On foot to the place where they saw them going. Out of all cities. All cities or large towns in the neighbourhood. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 34 Verse 34. Much people--as sheep, etc. They had no one to teach them, and guide them. The priests and scribes were proud, corrupt, and despised the common people and neglected them. {r} "because they were" 1 Ki 22:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 35 Verse 35. The time is far passed. The day is almost gone. It is drawing near night. {s} "And when the day" Mt 14:15; Lu 9:12; Joh 6:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 37 Verse 37. Two hundred pennyworth of bread. About 27 dollars, [or £6 sterling.] As the disciples had a common purse in which they carried their little property, consisting of the donations of their friends, and money to be given to the poor, (compare Joh 12:6; Mt 26:8,9; Lu 8:30 it is not improbable that they had, at this time, about this sum in their possession. Philip--for it was he who asked the question, (Joh 6:7)--asked, with a mixture of wonder and agitation, whether they should take all their little property, and spend it on a single meal? And even if we should, said he, it would not be sufficient to satisfy such a multitude. It was implied in this, that in his view they could not provide for them if they wished to, and that it would be better to send them away than to attempt it. {t} "Shall we go" Nu 11:13,22; 2 Ki 4:43 {1} "two hundred" See Barnes "Mt 18:28" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 38 Verse 38. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 39 Verse 39. No Barnes text on this verse. {u} "commanded" Mt 15:35; Mr 8:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 40 Verse 40. In ranks. Literally, in the form of square beds in a garden. By square, regularly formed companies. By hundreds, and by fifties. Some companies had a hundred in, and some fifty. We need not suppose that these were exactly formed, or arranged; but that this was about the number. The expression indicates a multitude. There were so many, that they sat down, by hundreds and by fifties, in separate companies, on the green grass. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 41 Verse 41. No Barnes text on this verse. {v} "and blessed" 1 Sa 9:13; Mt 26:26; Lu 24:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 42 Verse 42. No Barnes text on this verse. {w} "And they did" De 8:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 43 Verse 43. Twelve baskets. Baskets belonging to the disciples, in which they carried their provisions, or, perhaps, belonging to some of the multitude. Fragments. Broken pieces of the bread that remained. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 44 Verse 44. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 45 Verses 45-56. See Barnes "Mt 14:22" and Mt 23:1-26:75 {x} "And straightway" Mt 14:22; Joh 6:17 {2} "before unto Bethsaida" or, "over against Bethsaida" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 46 Verse 46. No Barnes text on this verse. {y} "he departed" Mt 6:6; Mr 1:35; Lu 6:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 47 Verse 47. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 48 Verse 48. No Barnes text on this verse. {z} "toiling in rowing" Jon 1:13 {a} "have passed" Lu 24:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 49 Verse 49. No Barnes text on this verse. {b} "they saw him" Job 9:8 {c} "they supposed it" Lu 24:37 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 50 Verse 50. No Barnes text on this verse. {d} "Be of good cheer" Isa 43:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 51 Verse 51. No Barnes text on this verse. {e} "and the wind" Ps 93:3,4 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 52 Verse 52. They considered not the miracle of the loaves. They did not remember or call to mind the power which Jesus had shown in feeding the five thousand by a miracle, and that, having done that, he had power also to save them from the storm. Their heart was hardened. Their mind was dull to perceive it. This does not mean that they were opposed to Jesus, or that they had what we denominate hardness of heart, but simply, that they were slow to perceive his power; they did not quickly learn, as they ought to have done, that he had all power, and could therefore allay the storm. The word heart is frequently used in this sense. See Eph 1:18, in Greek; Ro 1:21; 2:15; 2 Co 4:6. {f} "hardened" Isa 43:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 53 Verse 53. No Barnes text on this verse. {g} "And when" Mt 14:34 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 54 Verse 54. they knew him. They recollected him, for he had been there before, and worked miracles. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 55 Verse 55. No Barnes text on this verse. {h} "And ran" Mt 4:24; Mr 2:1-3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 6 - Verse 56 Verse 56. The border of his garment. See Barnes "Mt 9:20". {i} "touch" Mt 9:20; Mr 5:27,28; Ac 19:12 {k} "border" Nu 15:38,39 {1} "touched him" or, "it" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 1 MARK CHAPTER 7 Verses 1-23. See this passage explained in the Barnes Notes on Mt 15:1-20. See Barnes "Mt 15:1" and Mt 15:2-20. Verse 1. Came from Jerusalem. Probably to observe his conduct, and to find matter of accusation against him. {l} "Then came together" Mt 15:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 2 Verse 2. Defiled hands. The hands were considered defiled, or polluted, unless they were washed previous to every meal. {2} "defiled" or, "common" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 3 Verse 3. Except they wash their hands oft. The word oft means frequently, often. The word translated oft has been rendered various ways. Some have said that it means "up to the wrist;" unless they wash their hands up to the wrist. Others have said, "up to the elbow." There is evidence that the Pharisees had some such foolish rule as this about washing, and it is likely that they practised it faithfully, But the word probably means, diligently, accurately, carefully. Unless they wash their hands carefully, or according to rule, etc. The tradition. What had been handed down, not what was delivered by writing in the law of Moses, but what had been communicated from father to son, as being proper and binding. The elders. The ancients, not the old men then living, but those who had lived formerly. {1} "hands oft" or, "diligently" "Gr. with the fist" Theophylact, "up to the elbow" {m} "tradition" Ga 1:14; Col 2:8,22,23 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 4 Verse 4. Market. This word means either the place where provisions were sold, or the place where men were convened for any purpose. In this place it probably means the former. Except they wash. In the original, "Except they baptize." In this place it does not mean to immerse the whole body, but the hands only. There is no evidence that the Jews washed their whole bodies every time they came from market. It is probable they washed as a mere ceremony; and often, doubtless, with the use of a very small quantity of water. The washing of cups. In the Greek, the baptism of cups. Cups. Drinking vessels. Those used at their meals. Pots. Measures of liquids. Vessels made of wood, used to hold wine, vinegar, etc. Brasen vessels. Vessels made of brass, used in cooking or otherwise. These, if much polluted, were commonly passed through the fire; if slightly polluted, they were washed. Earthen vessels, if defiled, were usually broken. Tables. This word means, in the original, beds or couches. It refers not to the tables on which they ate, but to the couches on which they reclined at their meals. See Barnes "Mt 23:6". These were supposed to be defiled when any unclean or polluted person had reclined on them; and they deemed it necessary to purify them with water. The word baptism is here used--in the original, the baptism of tables; but as it cannot be supposed that couches were entirely immersed in water, the word baptism, here, must denote some other application of water, by sprinkling or otherwise, and shows that the term is used in the sense of washing in any way. If the word here is used, as is clear, to denote anything except entire immersion, it may be elsewhere; and baptism is lawfully performed without immersing the whole body in water. {n} "except they wash" Job 9:30,31 {2} "and pots" "Sexatarius is about a pint and a half" {3} "of tables" or, "tables" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 5 Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 6 Verse 6. No Barnes text on this verse. {o} "Esaias" Isa 29:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 7 Verse 7. For doctrines. For commands of God binding on the conscience. Imposing your traditions as equal in authority to the commands of God. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 8 Verse 8. Laying aside. Rejecting, or making it give place to traditions; considering the traditions as superior in authority to the Divine law. This was the uniform doctrine of the Pharisees. See Mt 15:1-9. The tradition of men. What has been handed down by men, or what rests solely on their authority. {p} "For laying aside" Isa 1:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 9 Verse 9. Full well. These words are capable of different interpretations. Some read them as a question: "Do ye do well in rejecting?" etc. Others suppose they mean skilfully, cunningly. "You show great cunning, or art, in laying aside God's commands, and substituting in their place those of men." Others suppose them to be ironical. "How nobly you act! From conscientious attachment to your traditions, you have made void the law of God;" meaning to intimate by it, that they had acted wickedly and basely. {1} "reject" or, "frustrate" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 10 Verse 10. No Barnes text on this verse. {q} "Honour thy father" Ex 20:12; De 5:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 11 Verse 11. No Barnes text on this verse. {r} "Whoso curses" Ex 21:17; Le 20:9; Pr 20:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 12 Verse 12. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 14 Verse 14. No Barnes text on this verse. {t} "and understand" Pr 8:5; Isa 6:9; Ac 8:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 15 Verse 15. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 16 Verse 16. No Barnes text on this verse. {u} "If any man" Mt 11:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 17 Verse 17. The parable. The obscure and difficult remarks which he had made in Mr 7:15. The word parable, here, means obscure and difficult saying. They could not understand it. They had probably imbibed many of the popular notions of the Pharisees, and they could not understand why a man was not defiled by external things. It was, moreover, a doctrine of the law, that men were ceremonially polluted by contact with dead bodies, etc., and they could not understand how it could be otherwise. {v} "And when" Mt 15:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 18 Verse 18. Cannot defile him. Cannot render his soul polluted; cannot make him a sinner, so as to need this purifying as a religious observance. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 19 Verse 19. Entereth not into his heart. Does not reach or affect the mind, the soul, and consequently cannot pollute it. Even if it should affect the body, yet it cannot the soul, and consequently cannot need to be cleansed by a religious ordinance. The notions of the Pharisees, therefore, are not founded in reason, but are mere superstition. The draught. The sink, the vault. Purging all meats, The word purging, here, means to purify, to cleanse. What is thrown out of the body is the innutrious part of the food taken into the stomach, and leaving only that which is proper for the support of life; and it cannot, therefore, defile the soul. All meats. All food; all that is taken into the body to support life. The meaning is, that the economy or process by which life is supported, purifies or renders nutritious all kinds of food. The unwholesome parts are separated, and the wholesome only are taken into the system. This agrees with all that has since been discovered of the process of digestion, and of the support of life. The food taken into the stomach is, by the gastric juice, converted into a thick pulp, called chyme. The nutritious part of this is conveyed into small vessels and changed into a milky substance called chyle. This is changed into blood, and the blood conveys nutriment and support to all parts of the system. The useless parts of the food are thrown off. {w} "but into" 1 Co 6:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 20 Verse 20. That which cometh out of the man. His words; the expression of his thoughts and feelings; his conduct, as the expression of in- ward malice, anger, covetousness, lust, etc. Defileth the man. Is really polluted, or offensive in the sight of God. They render the soul corrupt and abominable in the sight of God. See Mt 15:18-20. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 21 Verse 21. No notes from Barnes on this verse. {x} "For from within" Ge 6:5; Ps 14:1,3; 53:1,3; Jer 17:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 22 Verse 22. No notes from Barnes on this verse. {1} "covetousness, wickedness" "wickednesses" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 23 Verse 23. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 24 Verses 24-30. See this miracle explained in Mt 15:21-28. Verse 24. Would have no man know it. To avoid the designs of the Pharisees, he wished to be retired. {y} "And from thence" Mt 15:21 {z} "but he could not be hid" Mr 2:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 25 Verse 25. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 26 Verse 26. A Greek. The Jews called all persons Greeks who were not of their nation. Compare Ro 1:14. The whole world was considered as divided into Jews and Greeks. Though she might not have been strictly a Greek, yet she came under this general appellation. {1} "Greek" or, "Gentile" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 27 Verse 27. No notes from Barnes on this verse. {a} "for it is not" Mt 7:6; 10:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 28 Verse 28. No notes from Barnes on this verse. {b} "yet the dogs" Ro 15:8,9; Eph 2:12-14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 29 Verse 29. No notes from Barnes on this verse. {c} "For this saying" Isa 66:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 30 Verse 30. No notes from Barnes on this verse. {d} "the devil gone out" 1 Jo 3:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 31 Verse 31. Departing from the coasts. The country, or regions of Tyre. Came unto the sea of Galilee. The sea of Tiberias. Decapolis. See Mt 4:25. He did not go immediately into Capernaum, or any city where he was known, but into the retired regions around the sea of Galilee. This was done to avoid the designs of the Pharisees who sought his life. {e} "And again" Mt 15:29 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 32 Verse 32. They bring. That is, his friends brought, or the people brought. One that was deaf, and had an impediment in his speech. Not entirely dumb, but who spoke indistinctly or with difficulty. His deafness might not have been of long standing; and his speech, therefore, not entirely ruined. To put his hand upon him. That is, to cure him. Blessings were commonly imparted by laying on the hands. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 33 Verse 33. And he took him aside from the multitude. Why this was done we have no means of information. It might have been to conceal from the multitude everything respecting the manner of cure, in order that none might attempt to cure in a similar way. And put his fingers into his ears, etc. Why this was done it has been found exceedingly difficult to explain. Our Lord had power at once to open his ears and loose his tongue, but for some cause he chose to accompany it with a sign. It was intended, probably, simply as a sign that the power of healing came from Jesus; to satisfy the man by the touch that he had this power, and that it could come from no other quarter. Our Saviour often used signs in this way to denote his power to heal. See Mr 8:23; Joh 9:6. {f} "and he spit" Mr 8:23; Joh 9:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 34 Verse 34. Looking up to heaven. To lift up the eyes to heaven is an act imploring aid from God, and denotes an attitude of prayer, Ps 121:1,2; Mr 6:41; Joh 11:41. He sighed. Pitying the sufferings of the man who stood before him, Ephphatha. This word is Syriac, the language which our Lord used in addressing the man, and means, "Be opened." {g} "And looking up to heaven" Mr 6:41; Joh 11:41; 17:1 {h} "he sighed" Joh 11:33,38 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 35 Verse 35. The string of his tongue was loosed. The difficulty in his speaking was removed. {i} "straightway" Isa 35:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 36 Verse 36. Tell no man. Do not noise it abroad. He was not ambitious of being known; and he knew that if much was said of his cures, it would excite the jealousy of the Pharisees, and endanger his life. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 7 - Verse 37 Verse 37. Beyond measure. Exceedingly; very much. In the Greek, "Very abundantly." He hath done all things well. All things in a remarkable manner; or, he has perfectly effected the cure of the deaf and the dumb. {k} "saying" Ps 139:14; Ac 14:11 {l} "maketh both the deaf" Ex 4:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 1 MARK CHAPTER 8 Verses 1-9. See this passage explained in Mt 15:32-39. Verse 1. In those days. While in the wilderness, where he had cured the deaf and dumb man. Having nothing to eat. Having come unprovided, or having consumed what they had brought. {m} "In those days" Mt 15:32 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 2 Verse 2. I have compassion. I pity their condition. I am disposed to relieve them. {n} "compassion" Ps 145:8,15; Heb 5:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 3 Verse 3. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 4 Verse 4. No notes from Barnes on this verse. {o} "From whence" Mr 6:36,37 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 5 Verse 5. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 6 Verse 6. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 7 Verse 7. No notes from Barnes on this verse. {p} "he blessed" Mt 14:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 8 Verse 8. No notes from Barnes on this verse. {q} "and were filled" Ps 107:5,6; 145:16 {r} "and they took" 1 Ki 17:14-16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 9 Verse 9. Four thousand. Four thousand men, besides women and children. See Mt 15:38. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 10 Verse 10. Dalmanutha. In Mt 15:39, it is said that he came into the coasts of Magdala. See Barnes "Mt 15:39". {s} "straightway" Mt 15:39 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 11 Verses 11-21. See this passage explained in Mt 16:1-12. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 12 Verse 12. Sighed deeply in his spirit. His soul, his heart, was deeply affected at their wickedness and hypocrisy. The word spirit, here, means human soul. He drew groans deeply from his breast. No sign be given. That is, no such sign as they asked--to wit, a sign from heaven. He said a sign should be given, the same as was furnished by Jonas, Mt 16:1. But this was not what they asked, nor would it be given because they asked it. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 14 Verse 14. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 15 Verse 15. Beware of the leaven of the Pharisees. See Mt 16:6. Of the Herodians--of Herod and his followers. Matthew, instead of "Herod," has "the Sadducees." It is not improbable that he cautioned them against them all. The Pharisees sought his life, and were exceedingly corrupt in their doctrine and practice; the Sadducees denied some of the essential doctrines of religion; and the Herodians, it is supposed, maintained the opinion that it was lawful for the Jews to acknowledge a foreign prince, and join equally with the Pharisees and Sadducees in opposing the claims of Jesus. Matthew has recorded his caution to avoid the Pharisees and Sadducees, and Mark has added, what Matthew had omitted, the caution likewise to beware of the Herodians. Thus the evangelists speak the same thing. {u} "beware of the" Pr 19:27; Lu 12:1 {v} "leaven of the" Ex 12:20; Le 2:11; 1 Co 5:6-8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 16 Verse 16. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 17 Verse 17. No Barnes text on this verse. {w} "perceive" Mr 6:52 {x} "ye your heart" Mr 3:5; 16:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 18 Verse 18. No Barnes text on this verse. {y} "Having ears" Isa 44:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 19 Verse 19. No Barnes text on this verse. {a} "five loaves" Mr 6:38,44; Mt 14:17-21; Lu 9:12-17; Joh 6:5-13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 20 Verse 20. No Barnes text on this verse. {b} "seven among" Mr 8:1-9; Mt 15:34-38 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 22 Verse 22. To Bethsaida. See Barnes "Mt 11:21". Besought him to touch him. That is, to heal him; for they believed that his touch would restore his sight. {c} "to touch him" Isa 35:5,6; Mt 11:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 23 Verse 23. Led him out of the town. Why this was done the sacred writers have not told us. It might have been to avoid the collecting of a multitude, and thus to have escaped the designs of the Pharisees who were attempting to take his life, and chiefly on a charge of sedition, and of exciting the people. On this account Jesus chose to perform the miracle alone; thus showing, that while he did good he desired to do it in such a way as to avoid the appearance of evil, and to prevent, at the same time, ostentation, and the malice of his enemies. Spit on his eyes. Why this was done is not known. It was evidently not intended to perform the cure by any natural effect of the spittle. It was to the man a sign, an evidence, that it was the power of Jesus. The eyes were probably closed. They were perhaps "gummed," or united together by a secretion that had become hard. To apply spittle to them-- to wet them would be a sign, a natural expression of removing the obstruction and opening them. The power was not in the spittle, but it attended the application of it. Saw ought. Saw anything. {d} "spit" Mr 7:33 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 24 Verse 24. I see men as trees, walking. I see men walking; but see them so indistinctly, that but for their motion I could not distinguish them from trees. I cannot distinctly see their shapes and features. Probably our Lord did not at once restore him fully to sight, that he might strengthen his faith. Seeing that Jesus had partially restored him, it was evidence that he could wholly, and it led him to exercise faith anew in him, and to feel more strikingly his dependence on him. {e} "and said" Jud 9:36; Isa 29:18; 1 Co 13:11,12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 25 Verse 25. Every man clearly. Could see their form and features. His sight was completely restored. Though our Lord did not by this, probably, intend to teach any lesson in regard to the way in which the mind of a sinner is enlightened, yet it affords a striking illustration of it. Sinners are by nature blind, 2 Co 4:4; 1 Jo 2:11; Joh 9:39. The effect of religion, or of the influence of the Holy Spirit, is to open the eyes, to show the sinner his condition and his danger, and to lead him to look on him whom he has pierced. Yet at first he sees indistinctly. He does not soon learn to distinguish objects. When converted, he is in a new world. Light is shed on every object, and he sees the Scriptures, the Saviour, and the works of creation, the sun, and stars, and hills, and vales, in a new light. He sees the beauty of the plan of salvation, and wonders that he has not seen it before. Yet he sees at first indistinctly. It is only by repeated applications to the Source of Light that he sees all things clearly. At first, religion may appear full of mysteries. Doctrines and facts appear on every hand that he cannot fully comprehend. His mind is still perplexed, and he may doubt whether he has ever seen aught, or has been ever renewed. Yet let him not despair. Light, in due time, will be shed on these obscure and mysterious truths. Faithful and repeated application to the Father of Lights in prayer, and in searching the Scriptures, and in the ordinances of religion, will dissipate all these doubts, and he will see all things clearly, and the universe will appear to be filled with one broad flood of light. {f} "saw every man" Pr 4:18; Isa 32:3; 1 Pe 2:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 26 Verse 26. The town. The town of Bethsaida. Nor tell it, etc. Lest it excite the jealousy of the Pharisees, and produce commotion and danger. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 27 Verses 27-38. See this passage illustrated in Mt 16:13-28. {f} "And Jesus" Mt 16:13; Lu 9:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 28 Verse 28. No Barnes text on this verse. {g} "John" Mt 14:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 29 Verse 29. No Barnes text on this verse. {h} "Thou art" Joh 1:41-49; 6:69; 11:27; Ac 8:37; 1 Jo 5:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 31 Verse 31. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 32 Verse 32. He spake that saying openly; With boldness or confidence, or without parables or figures; so that there could be no possibility, of misunderstanding him. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 33 Verse 33. No Barnes text on this verse. {i} "rebuked Peter" Re 3:19 {k} "Satan" 1 Co 5:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 34 Verse 34. No Barnes text on this verse. {l} "Whosoever" Mt 10:38; 16:24; Lu 9:23; 14:27; Tit 2:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 35 Verse 35. No Barnes text on this verse. {m} "For whosoever" Es 4:14; Mt 10:39; 16:25; Lu 9:24; 17:33 Joh 12:25; 2 Ti 2:11; 4:6,8; Re 2:10; 7:14-17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 37 Verse 37. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 8 - Verse 38 Verse 38. Ashamed of me. Ashamed to own attachment to me on account of my lowly appearance, and my poverty, contempt, and sufferings. And of my words. My doctrines, my instructions. This adulterous and sinful generation. This age given to wickedness, particularly to adultery. In the glory of his Father. In the day of judgment. See Barnes "Mt 25:31". The meaning of this verse is, whosoever shall refuse, through pride or wickedness, to acknowledge and serve Christ here, shall be excluded from his kingdom hereafter. He was lowly, meek, and despised. Yet there was an inimitable beauty in his character even then. But he will come again in awful grandeur;--not as the babe of Bethlehem; not as the Man of Nazareth; but as the Son of God, in majesty and glory. They that would not acknowledge him here must be rejected by him there; they that would not serve him always, will never enjoy him; they that would cast him out and despise him, must be cast out by him, and consigned to eternal, hopeless sorrows. {n} "Whosoever" Lu 12:9; 2 Ti 1:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 1 Verse 1. Verily I say, etc. See Barnes "Mt 16:28". This verse properly belongs to the preceding chapter, and the preceding discourse. {o} "Verily" Mt 16:28; Lu 9:27 {p} "not taste" Joh 8:52; Heb 2:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 2 Verses 2-10. And after six days, etc. See this passage explained; See Barnes "Mt 17:1-9". {q} "And after six days" Mt 17:1; Lu 9:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 3 Verse 3. No fuller. Rather, no scourer. The office of the person here mentioned was to scour or whiten cloth; not to full it, or to render it thicker. {r} "exceeding white" Da 7:9; Mt 28:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 4 Verse 4. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 5 Verse 5. No Barnes text on this verse. {s} Ps 63:2; 84:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 6 Verse 6. He wist not. He knew not. He was desirous of saying something, and he knew not what would be proper. {t} "wist not" Da 10:15; Re 1:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 7 Verse 7. No Barnes text on this verse. {u} "This is my" Ps 2:7; Mt 3:17; 2 Pe 1:17 {v} "hear him" De 18:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 10 Verse 10. No Barnes text on this verse. {w} "should mean" Ac 17:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 11 Verses 11-13. Why say the Scribes, etc. See Barnes "Mt 17:10" and Mt 17:11-13. {x} "Elias" Mal 4:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 12 Verse 12. No Barnes text on this verse. {y} "written of the Son" Ps 22:1; Isa 53:1 {z} "be set" Ps 74:22; Lu 23:11; Php 2:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 13 Verse 13. No Barnes text on this verse. {a} "That Elias" Mt 11:14; Lu 1:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 14 Verses 14-29. See Barnes "Mt 17:14" and Mt 17:15-21 Verse 14. Questioning with them. Debating with the disciples, and attempting to confound them. This he saw as he came down from the mount. In his absence they had taken occasion to attempt to perplex and confound his followers. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 15 Verse 15. Were greatly amazed. Were astonished and surprised at his sudden appearance among them. Saluted him. Received him with the customary marks of affection and respect. It is probable that this was not by any formal manner of salutation, but by the rush of the multitude, and by hailing him as the Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 16 Verse 16. What question ye? What is the subject of your inquiry or debate with the disciples? {1} "question ye" or, "among yourselves" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 17 Verse 17. A dumb spirit. A spirit which deprived his son of the power of speaking. {b} "a dumb spirit" Mt 12:22; Lu 11:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 18 Verse 18. And wheresoever. In whatever place, at home or abroad, alone or in public. He teareth him. He rends, distracts, or throws into convulsions. He foameth. At the mouth, like a mad animal. Among us, these would all be considered as marks of violent derangement or madness. And pineth away. Becomes thin, haggard, and emaciated. This was the effect of the violence of his struggles, and perhaps of the want of food. {1} "teareth" or, "dasheth" {c} "foameth" Jude 1:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 19 Verse 19. No Barnes text on this verse. {d} "faithless" De 32:20; Ps 78:8; Heb 3:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 21 Verse 21. No Barnes text on this verse. {e} "of a child" Job 5:7; Ps 51:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 22 Verse 22. If thou canst do any thing. I have brought him to the disciples, and they could not help him. If THOU canst do anything, have compassion, etc. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 23 Verse 23. If thou canst believe. This was an answer to the request; and there was a reference in the answer to the doubt in the man's mind about the power of Jesus. I can help him. If THOU canst believe, it shall be done. Jesus here demanded faith or confidence in his power of healing. So he demands faith of every sinner that comes to him; and none that come without confidence in him can obtain the blessing. All things are possible to him that believeth. All things can be effected or accomplished--to wit, by God--in favour of him that believes; and if thou canst believe, this will be done. God will do nothing in our favour without faith. It is right that we should have confidence in him; and if we have confidence, it is easy for him to help us, and he willingly does it. In our weakness, then, we should go to God our Saviour; and though we have no strength, yet he can aid us, and he will make all things easy for us. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 24 Verse 24. Said with tears. The man felt the implied rebuke in the Saviour's language. And feeling grieved that he should be thought to be destitute of faith, and feeling deeply for the welfare of his afflicted son, he wept. Nothing can be more touching or natural than this. An anxious father distressed at the condition of his son; having applied to the disciples in vain, now coming to the Saviour, and not having full confidence that he had the proper qualification to be aided, he wept. Any man would have wept in his condition, nor would the Saviour turn the weeping suppliant away. I believe. I have faith. I do put confidence in thee; though I know that my faith is not as strong as it should be. Lord. This word, here, signifies merely master, or sir, as it does often in the New Testament. We have no evidence that he had any knowledge of the Divine nature of our Saviour and he applied the word, probably, as he would have done to any other teacher or worker of miracles. Help thou mine unbelief. Supply thou the defects of my faith. Give me strength and grace to put entire confidence in thee. Every one who comes to the Saviour for help has need of offering this prayer. In our unbelief and our doubts we need his aid, nor can we ever put sufficient reliance on him without his gracious help. {g} "tears" Ps 126:5 {h} "help thou" Heb 12:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 26 Verse 26. No Barnes text on this verse. {i} "rent him sore" Re 12:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 27 Verse 27. No Barnes text on this verse. {k} "by the hand" Isa 41:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 29 Verse 29. No Barnes text on this verse. {l} "by prayer" Eph 6:18 {m} "and fasting" 1 Co 9:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 30 Verses 30-32. Mt 17:22,23 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 31 Verse 31. Is delivered. Is given to me to make atonement by his sufferings and death, and will in due time be taken and killed. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 32 Verse 32. No Barnes text on this verse. {n} "ask him" Joh 16:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 33 Verse 33. See Barnes "Mt 18:1, and Mt 18:2-6" {o} "And he came" Mt 18:1; Lu 9:46; 22:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 34 Verse 34. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 35 Verse 35. No Barnes text on this verse. {p} "If amy man" Mt 20:26; Mr 10:43 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 37 Verse 37. No Barnes text on this verse. {q} "Whosoever" Lu 9:48 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 38 Verse 38. We saw one, etc. There is no improbability in supposing that this might have been one of the disciples of John, or one of the seventy whom Jesus had sent out, and who, though he did not personally attend on Jesus, yet had the power of working miracles. There is no evidence that he was merely an exorcist, or that he used the name of Jesus merely as a pretence. {r} "we saw one" Nu 11:26-28 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 39 Verse 39. Forbid him not. Do not prevent his doing good. If he can work a miracle in my name, it is sufficient proof of attachment to me, and he should not be prevented. Can lightly speak evil of me. The word here rendered lightly, means quickly, or immediately. The meaning of the passage is, that he to whom God gave the power of working a miracle, by that gave evidence that he could not soon be found among the enemies of Jesus. He ought not, therefore, to be prevented from doing it. There is no reason to think, here, that John had any improper designs in opposing the man. He thought that it was evidence that he could not be right, because he did not Join them and follow the Saviour. Our Lord thought differently. He opposed no one who gave evidence that he loved him. Wherever he might be, or whatever his work, yet, if he did it in the name of Jesus, and with the approbation of God, it was evidence sufficient that he was right. Christians should rejoice in good done by their brethren of any denomination. There are men calling themselves Christians who seem to look with doubt and suspicion on all that is done by those who do not walk with them. They undervalue their labours, attempt to lessen the evidences of their success, and to diminish their influence. True likeness to the Saviour would lead us to rejoice in all the good accomplished, by whomsoever it may be done; and to rejoice that the kingdom of Christ is advanced, whether by a Presbyterian, an Episcopalian, a Baptist, or a Methodist. Compare Php 1:18. {s} "there is no man" 1 Co 12:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 40 Verse 40. No Barnes text on this verse. {t} "For he that" Mt 12:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 41 Verse 41. Whosoever shall give you a cup, etc. How easy it is to be a Christian! What is easier than to give a cup of cold water to a thirsty disciple of Jesus! But it must be in his name--that is, because he is a Christian, and therefore from love to the Saviour. This is very different from giving it from a mere motive of common kindness. If done from love to Christ, it will be rewarded; and hence we learn that the humblest acts of Christians, the lowest service that is rendered, will be graciously noticed by Jesus, and rewarded. None are so humble in his kingdom as not to be able to do good; and none so poor that, in his circumstances, may not show attach merit to him. Their feeblest service will be accepted; and acts of love, that may be forgotten by man, will be remembered by him, and rewarded in heaven. {u} "for whosoever" Mt 10:42; 25:40 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 42 Verses 42-50. See Mt 18:7-9. Millstone. See Mt 18:6. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 43 Verse 43. No Barnes text on this verse. {w} "And if thine hand" De 13:6 {1} "offend" or, "cause thee to offend" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 44 Verses 44,46. Their worm. This figure is clearly taken from Isa 66:24. In describing the great prosperity of the kingdom of the Messiah, Isaiah says, that the people of God shall go forth, and look upon the carcasses of men who have transgressed against God. Their enemies Shall be overcome. They shall be slain. The people of God shall triumph. The figure is taken from heaps of the dead slain in battle; and the prophet says, that the number shall be so great, that their worm--the worm feeding on the dead--shall not die, shall live long--as long as there are carcasses to be devoured; and that the fire which was used to burn the bodies of the dead shall continue long to burn, and shall not be extinguished till they are consumed. The figure, therefore, denotes great misery, and certain and terrible destruction. In these verses it is applied to the state beyond the grave, and is intended to denote that the destruction of the wicked will be awful, wide-spread, and eternal. It is not to be supposed that there will be any real worm in hell--perhaps no material fire. Nor can it be told what was particularly intended by the undying worm. There is no authority for applying it, as is often done, to remorse of conscience, any more than to any other of the pains and reflections of hell. It is a mere image of loathsome, dreadful, and eternal sufferings. In what that suffering will consist, it is probably beyond the power of any living mortal to imagine. The word "their," in the phrase "their worm," is used merely to keep up the image or figure. Dead bodies, putrefying in that valley, would be overrun with worms, while the fire was not confined to them, but spread to other objects, kindled by combustibles through all the valley. It is not meant, therefore, that every particular sufferer has a peculiar worm, or has particular sins that cause remorse of conscience. That is a truth; but it does not appear that it is intended to be taught here. {x} "Where their worm" Isa 66:24; Re 14:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 45 Verse 45. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 46 Verse 46. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 47 Verse 47. See Barnes "Mr 9:43". {3} "offend" Mr 9:43 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 48 Verse 48. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 49 Verse 49. Every one shall be salted with fire. PERHAPS NO PASSAGE IN THE New Testament has given more perplexity to commentators than this; and it may be impossible now to fix its precise meaning. The common meaning affixed to it has been, that as salt preserves from putrefaction, so fire, applied to the wicked in hell, shall have the property of preserving them in existence, or they shall be preserved amidst the sprinkling of fire, to be continually, in their sufferings, a sacrifice to the justice of God. But this meaning is not quite satisfactory. Another opinion has been, that as salt is sprinkled on the victim preparatory to its being devoted to God, (Le 2:13) so should the apostles, by trials, calamities, etc., represented here by fire be prepared as a sacrifice and offering to God. Probably the passage has not reference at all to future punishment; and the difficulty of interpreting it has arisen from supposing it connected with the 48th verse, or given as a reason for what is said in that verse, rather than considering it as designed to illustrate the general design of the passage. The main scope of the passage was not to discourse of future punishment. That is brought in incidentally. The chief object of the passage was, (1st) to teach them that other men, not with them, might be true Christians, Mr 9:38,39. (2nd.) That they should be disposed to look favourably upon the slightest evidence that they might be, Mr 9:41 (3rd.) That they ought to avoid giving offence to such feeble and obscure Christians, Mr 9:42. (4th.) That everything calculated to give offence, or to dishonour religion, should be removed, Mr 9:43. And, (5th.) that everything which would endanger their salvation should be sacrificed; that they should deny themselves and practise all self-denials, in order to obtain eternal life. In this way they would be preserved to eternal life. The word "fire" here, therefore, denotes self-denials, sacrifices, trials, in keeping ourselves from the gratification of the flesh. As if he had said: "Look at the sacrifice on the altar. It is an offering to God, about to be presented to him. It is sprinkled with salt, emblematic of PURITY, of PRESERVATION, and of fitting it, therefore, for a sacrifice. So you are devoted to God. YOU are sacrifices, victims, offerings, to him in his service. To make you acceptable offerings, everything must be done to preserve you from sin, to purify you, and to make you fit offerings. Self-denials, subduing the lusts, enduring trials, removing offences, are the proper preservatives in the service of God. Doing this, you will be acceptable offerings, and be saved; without this, you will be unfit for his eternal service, and will be lost." {z} "sacrifice" Le 2:13; Eze 43:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 9 - Verse 50 Verse 50. Lost his saltness, etc. See Barnes "Mt 5:13". Have salt in yourselves. Have the preserving, purifying principle always; the principles of denying yourselves of suppressing pride, ambition, contention, etc., and thus you will be an acceptable offering to God. Have peace. Avoid contention and quarrelling, struggling for places, honours, and office, and seek each other's welfare, and religion will be honoured and preserved in the world. {a} "salt have lost" Mt 5:13; Lu 14:34 {b} "salt in yourselves" Col 4:6 {c} "have peace one" Ps 34:14; 2 Co 13:11; Heb 12:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 1 MARK CHAPTER 10 Verses 1-12. See this question about divorce explained in See Barnes "Mt 19:3, and Mt 19:4-12 {d} "And he arose" Mt 19:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 2 Verse 2. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 4 Verse 4. No Barnes text on this verse. {e} "Moses suffered" De 24:1; Mt 5:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 5 Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 6 Verse 6. No Barnes text on this verse. {f} "God made them" Ge 1:27; 5:2; Mal 2:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 7 Verse 7. No Barnes text on this verse. {g} "For this cause" Ge 11:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 8 Verse 8. No Barnes text on this verse. {h} "one flesh" 1 Co 6:16; Eph 5:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 11 Verse 11. No Barnes text on this verse. {i} "Whosoever shall" Mt 5:32; 19:9; Lu 16:18; Ro 7:3; 1 Co 7:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 12 Verse 12. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 13 Verses 13-16. See Barnes "Mt 19:13" and Mt 19:14-15 Verse 13. Should touch them. That is, should lay his hands on them, and pray for them, and bless them. Compare Mt 19:13. It was common to lay the hands on the head of a person for whom a blessing was asked. See the case of Jacob, Ge 48:14. {k} "And they" Mt 19:13; Lu 18:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 14 Verse 14. Saw it. Saw the conduct of his disciples. Was much displeased. Because, first, it was a pleasure to him to receive and bless little children; and, secondly, they were doing what they were not commanded to do--interfering in a case where it was evidently improper. {l} "much displease" Eph 4:26 {m} "of such is" Mt 18:10; 1 Co 14:20; 1 Pe 2:2; Re 14:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 15 Verse 15. Whosoever shall not receive. Whosoever shall not manifest the spirit of a little child. The kingdom of God. The gospel. The new dispensation by the Messiah, or the reign of God through a Mediator. See Barnes "Mt 3:2". As a little child. With the temper and spirit of a child teachable, mild, humble, and free from prejudice and obstinacy. Shall not enter therein. Shall not be a Christian; shall not be a real member of the family of Christ on earth, though he may be a professor; and shall never enter heaven. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 16 Verse 16. Took them up in his arms. These were small children. Blessed them. Prayed for them, sought a blessing on them, or gave them the assurance of his favour as the Messiah. How happy would it be if all parents thus felt it to be their privilege to present their children to Christ! The question with a parent should be, not whether he ought to present them by prayer, but whether he may do it. And so, too, the question respecting infant baptism is not so much whether a parent OUGHT to devote his children to God in this ordinance, as whether he MAY do it. It is an inestimable privilege to do it; not a matter of mere stern and iron-handed duty; and a parent with right feelings will come to God with his children in every way, and seek his blessing on them in the beginning of their journey of life. Our children are given to us but for a little time. They are in a world of danger, sin, and woe. They are exposed to temptation on every hand. If God be not their Friend, they have no friend that can aid them in the day of adversity, or keep them from the snares of the destroyer. If He is their Friend, they have nothing to fear. The proper expression, then, of parental feeling, is to come and offer them early to God. A parent should ask only the privilege of doing it. He should seek God's favour as the best inheritance of his children; and if a parent may devote his offspring to God if he may daily seek his blessing on them by prayer--it is all that he should ask. With proper feelings, he will rush to the throne of grace, and daily seek the protection and guidance of God for his children amidst the temptations and snares of an ungodly world, and implore Him to be their guide when the parent shall be laid in the silent grave. So, children who have been devoted to God; who have been the daily objects of a father's prayers and a mother's tears; who have been again and again presented to Jesus in infancy and childhood; are under the most sacred obligations to live to God. They should never forget that a parent sought the favour of God as the chief blessing; and having been offered to Jesus by prayer and baptism in their first days on earth, they should make it their great aim to be prepared to meet him when he shall come in the clouds of heaven. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 17 Verses 17-31. See Barnes "See Barnes "Mt 19:16, and Mt 19:17-30. Verse 17. Gone forth. From the place where he had been teaching. Into the way. Into the road or path on his journey. Running. Thus showing the intensity with which he desired to know the way of life. Zeal to know the way to be saved is proper; nor is it possible to be too intense, if well directed. Nothing else is so important, and nothing demands, therefore, so much effort and haste. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 18 Verse 18. No Barnes text on this verse. {o} "one" Ps 86:5; 119:68 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 19 Verse 19. Defraud not. Do not take away your neighbour's property by fraud or dishonesty. To cheat or defraud supposes a covetous desire of a neighbour's property, and is usually attended with falsehood or false witness against a neighbour in obtaining it. It is thus a violation of the ninth and tenth commandments; and our Saviour very properly, therefore, condensed the two, and expressed their substance in this--not to defraud. It is, besides, expressly forbidden in Le 19:13--"Thou shalt not defraud thy neighbour." {p} "commandments" Ex 20:1; Ro 13:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 20 Verse 20. No Barnes text on this verse. {q} "all these" Isa 58:2; Eze 33:31,32; Mal 3:8; Ro 7:9; Php 3:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 21 Verse 21. Jesus--loved him. What occurred afterwards showed that the young man did not love the Saviour, or was not a true disciple. So that this expression denotes, simply, natural affection; or means that Jesus was pleased with his amiableness, his morality, and his external regard for the law of God. At the same time, this was entirely consistent with deep sorrow that he would not give his heart to God, and with deep abhorrence of such a love of the world as to blind the mind to the beauty of true religion, and to lead to the rejection of the Messiah, and the destruction of the soul. One thing thou lackest. When the young man came to Jesus, he asked him, "What lack I yet?" Mt 19:20. This question Mark has omitted, but he has retained the answer. The answer means-- There is one thing yet wanting. Though all that you have said should be true yet to make the system complete, or to show that you really are disposed to keep the commands of God, go and sell your property. See whether you love God more than you do your wealth. By doing that, you will show that your love of God is supreme; that your obedience is not merely external and formal, but sincere and real; the thing, now lacking, will be made up. {r} "One thing" Jas 2:10 {s} "treasure" Mt 6:19,20; Lu 12:33; 16:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 22 Verse 22. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 24 Verse 24. Children. An expression of affection, perhaps also implying a reproof that their slowness of understanding was like children. When they should have seen at once the truth of what he said, they were slow to learn it. It became necessary, therefore, to repeat what he had said. How hard. With how much difficulty. {t} "trust in riches" Job 31:24; Ps 52:7; 62:10; Hab 2:9; 1 Ti 6:17 Re 3:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 26 Verse 26. Out of measure. Very much, or exceedingly. The Greek means no more than this. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 27 Verse 27. No Barnes text on this verse. {u} "with God" Gen 18:14; Job 42:2; Jer 32:17; Lu 1:37 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 29 Verse 29. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 30 Verse 30. An hundredfold. A hundred times as much. In this time. In this life. In the time that he forsakes all. Houses, etc. This cannot be taken literally, as promising a hundred times as many mothers, sisters, etc. It means, evidently, that the loss shall be a hundred times compensated or made up; or that, in the possession of religion, we have a hundred times the value of all that we forsake. This consists in the pardon of sin, in the favour of God, in peace of conscience, in support in trials and in death, and in raising up friends in the place of those who are left--spiritual brethren, and sisters, and mothers, etc. And this corresponds to the experience of all who ever became Christians. At the same time, it is true that godliness is profitable for all things, having the promise of the life that is, as well as of that which is to come. The favour of God is the security for every blessing. Obedience to his law secures industry, temperance, chastity, economy, prudence, health, and the confidence of the world--all indispensable to success in life, and all connected, commonly, with success. Though the wicked sometimes prosper, yet the surest way of prosperity is to fear God and keep his commandments. Thus will all needed blessings descend on us here, and eternal blessings hereafter. With persecutions. Persecutions, or the contempt of the world, and bodily sufferings on account of their religion, they must meet. Jesus did not conceal this. But he consoled them. He assured them that amidst these, or perhaps it should be rendered "after" these, they should find friends and comfort. It is well to bear trial if God be our friend. With the promises of the Bible in oar hand, we may hail persecutions, and thank God that, amidst so many sorrows, he has furnished such superabundant consolations. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 31 Verse 31. No Barnes text on this verse. {u} "But many" Mt 20:16; Lu 13:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 32 Verses 32-34. See Mt 20:17-19 Verse 32. Jesus went before them. In the manner of an intrepid, fearless leader and guide, exposing himself to danger and death rather than his followers. And they were amazed, etc. They were afraid that evil would befall him in the city; that the scribes and Pharisees, who had so often sought to kill him, would then do it. Their fear and amazement were increased when he told them what would befall him there. They were amazed that, when he knew so well what would happen, he should still persevere in going up to the city. {v} "But many" Mt 20:17; Lu 18:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 33 Verse 33. No Barnes text on this verse. {w} "we go up" Ac 20:22 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 34 Verse 34. No Barnes text on this verse. {x} "and they shall mock" Ps 22:6,7,13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 35 Verse 35-45. See Barnes "Mt 20:20-28". Verse 35. And James and John--come unto him. They did this through the instrumentality of their mother. They did not come in person, but they got their mother to make the request for them. Comp. Matthew. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 37 Verse 37. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 38 Verse 38. No Barnes text on this verse. {y} "Ye know not what you ask" Jas 4:3 {z} "baptism" Lu 12:50 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 39 Verse 39. No Barnes text on this verse. {a} "Ye shall" Mt 10:25; Joh 17:14 {b} "cup that I drink" Mr 14:36 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 40 Verse 40. No Barnes text on this verse. {c} "it is prepared" Mt 25:34; Heb 11:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 41 Verse 41. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 42 Verse 42. No Barnes text on this verse. {d} "Ye know" Lu 22:25 {1} "which are accounted" or, "think good" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 43 Verse 43. No Barnes text on this verse. {e} "but whosoever" Mt 20:26,28; Mr 9:35; Lu 9:48 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 44 Verse 44. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 45 Verse 45. No Barnes text on this verse. {f} "but to minister" Joh 13:14; Php 2:7 {g} "to give his" Isa 53:11,12; Da 9:26; 2 Co 5:21; Gal 3:13; 1 Ti 2:6 Tit 2:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 46 Verses 46-52. See Barnes "Mt 20:29, Mt 20:30-34. Verse 46. Blind Bartimaeus. Matthew says there were two. Mark mentions but one, though he does not deny that there was another. He mentions this man because he was well known--Bartimaeus, THE blind man. {h} "And they came" Mt 20:29; Lu 18:35 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 47 Verse 47. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 48 Verse 48. No Barnes text on this verse. {k} "the more a great" Jer 29:13 {l} "mercy on me" Ps 62:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 49 Verse 49. No Barnes text on this verse. {m} "he calleth thee" Joh 11:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 50 Verse 50. Casting away his garment. That is, his outer garment; the one that was thrown loosely over him. See Mt 5:40. He threw it off, full of joy at the prospect of being healed, and that he might run without impediment to Jesus. This may be used to illustrate-- though it had no such original reference--the manner in which a sinner should come to Jesus. He should throw away the garments of his own righteousness--he should rise speedily--should run with joy--should have full faith in the rower of Jesus, and cast himself entirely upon his mercy. {n} "casting" Php 3:7-9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 51 Verse 51. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 52 Verse 52. No Barnes text on this verse. {o} "thy faith" Mt 9:22; Mr 5:34 {2} "made thee whole" or, "saved thee" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 1 MARK CHAPTER 11. Verses 1-10. See this passage illustrated in Mt 21:1-16 {p} "And when they came nigh" Mt 21:1; Lu 19:29; Joh 12:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 2 Verse 2. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 3 Verse 3. No Barnes text on this verse. {q} "need of him" Ac 17:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 4 Verse 4. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 5 Verse 5. What do ye, loosing the colt?. Or, why do ye do this? What authority have you for doing it? __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 7 Verse 7. No Barnes text on this verse. {r} "and he sat" Zec 9:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 9 Verse 9. No Barnes text on this verse. {s} "Blessed is" #Ps 118:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 10 Verse 10. No Barnes text on this verse. {u} "kingdom" Ps 148:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 11 Verse 11-26. See Barnes "Mt 21:18" and Mt 21:19-22 Verse 11. Into the temple. Not into the edifice properly called the temple, but into the courts which surrounded the principal edifice. Our Saviour, not being of the tribe of Levi, was not permitted to enter into the holy or most holy place; and when, therefore, it is said that he went into the temple, it is always to be understood of the courts surrounding the temple. See Mt 21:12. And when he had looked round about upon all. Having seen or examined everything. He saw the abominations and abuses which he afterwards corrected. It may be wondered at, that he did not at once correct them, instead of waiting to another day. But it may be observed that God is slow to anger, that he does not at once smite the guilty, but waits patiently before he rebukes and chastises. The eventide. The evening; the time after three o'clock, P.M. It is very probable that this was before sunset. The religious services of the temple closed, without the offering of the evening sacrifice, at three o'clock, P. M., and Jesus probably soon left the city. {v} "and when" Zep 1:12; Eze 8:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 12 Verse 12. No Barnes text on this verse. {w} "And on the morrow" Mt 21:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 13 Verses 13,14. Afar off. See Barnes "Mt 21:19" {x} "nothing but leaves" Isa 5:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 14 Verse 14. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 15 Verse 15. See Barnes "Mt 21:12, also Mt 21:13-15 {y} "And they came" Mt 21:12; Lu 19:45; Joh 2:14 {z} "moneychangers" De 14:25,26 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 16 Verse 16. Any vessel. Any vessel used in cooking, or connected with the sale of their articles or merchandise. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 17 Verse 17. No Barnes text on this verse. {a} "Is it not written" Isa 61:7 {1} "called" or, "an house of prayer for all nations" {b} "den of thieves" Jer 7:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 18 Verse 18. All the people was astonished. He became popular among them. The Pharisees saw that their authority was lessened, or destroyed. They were therefore envious of him, and sought his life. His doctrine. His teaching. He taught with power and authority so great that the multitudes were awed, and were constrained to obey. {c} "astonished" Mt 7:28; Mr 1:22; Lu 4:32 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 19 Verse 19. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 21 Verse 21. Thou cursedst. To curse means to devote to destruction. This is the meaning here. It does not, in this place, imply blame; but simply that it should be destroyed. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 22 Verse 22. Have faith in God. Literally, "Have the faith of God." This may mean, Have strong faith. or have confidence in God; a strong belief that he is able to accomplish things that appear most difficult with infinite ease, as the fig-tree was made to wither away by a word. {2} "Have faith in God" or, "Have the faith of God" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 23 Verse 23. No Barnes text on this verse. {d} "whosoever" Mt 17:20; Lu 17:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 24 Verse 24. No Barnes text on this verse. {e} "What things soever" Mt 7:7; Lu 11:9; 17:1; Joh 14:13; 15:7; 16:24 Jas 1:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 25 Verse 25. And when ye stand praying. When ye pray. It seems that the posture in prayer was sometimes standing and sometimes kneeling. God looks upon the heart rather than upon our position in worship; and if the heart be right, any posture may be proper. It cannot be doubted, however, that in private, in the family, and wherever it can be conveniently done, the kneeling posture is more proper, as expressing more humility and reverence, and more in accordance with Scripture examples, Compare Ps 95:6; 2 Ch 6:13; Da 6:10; Lu 22:41; Ac 7:60; 9:40. Yet a subject like this may be regarded as of too much consequence, and we should be careful that anxiety about a mere form should not exclude anxiety about a far more important matter--the state of the soul. Forgive, etc. See Barnes "Mt 6:12,15". {f} "forgive" Mt 6:14; Col 3:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 26 Verse 26. No Barnes text on this verse. {g} "But if ye do" Mt 18:35 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 27 Verse 27. No Barnes text on this verse. {h} "and as he was walking" Mt 21:23; Lu 20:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 28 Verse 28. No Barnes text on this verse. {i} "say unto him" Nu 16:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 29 Verse 29. No Barnes text on this verse. {1} "one question" or "one thing" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 31 Verse 31. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 32 Verse 32. No Barnes text on this verse. {k} "for all men counted John" Mt 3:5,6; 14:5; Mr 6:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 11 - Verse 33 Verse 33. No Barnes text on this verse. {l} "We cannot tell" Isa 1:3; 29:14; Jer 8:7; Ho 4:6 {m} "Neither do I tell" Lu 10:21,22 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 1 MARK CHAPTER 12 Verses 1-12. See this parable explained in Barnes Notes on Mt 21:33-46 {n} "A certain man" Mt 21:33; Lu 20:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 2 Verse 2. No Barnes text on this verse. {o} "fruit" So 8:11; Mic 7:1; Lu 12:48; Joh 15:1-8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 4 Verse 4. No Barnes text on this verse. {p} "cast stones" Heb 11:37 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 5 Verse 5. No Barnes text on this verse. {q} "and many others" Ne 9:30; Jer 7:25 {r} "killing some" Mt 23:37 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 6 Verse 6. No Barnes text on this verse. {s} "he sent" Heb 13:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 8 Verse 8. No Barnes text on this verse. {t} "cast him out" Heb 13:12; 9:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 9 Verse 9. No Barnes text on this verse. {u} "and destroy" Pr 1:24-31 {v} "will give" Jer 17:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 10 Verse 10. No Barnes text on this verse. {w} "stone which" #Ps 118:22 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 11 Verse 11. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 12 Verse 12. No Barnes text on this verse. {x} "And they sought" Mr 11:18; Joh 7:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 13 Verses 13-17. See Barnes "Mt 22:15" and Mt 22:16-22 Verse 13. No Barnes text on this verse. {y} "And they send" Mt 22:15; Lu 20:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 14 Verse 14. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 15 Verse 15. No Barnes text on this verse. {1} "penny" or "Valuing of our money, seven pence halfpenny, as Mt 22:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 16 Verse 16. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 17 Verse 17. No Barnes text on this verse. {z} "to Caesar" Mt 17:25-27; Ro 13:7; 1 Pe 2:17 {a} "to God" Ec 5:4,5; Mal 1:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 18 Verses 18-27. See this passage fully explained in Mt 22:23-33. Verse 18. No Barnes text on this verse. {b} "Then come unto him" Mt 22:23; Lu 20:27 {c} "say there is" Ac 23:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 19 Verse 19. No Barnes text on this verse. {d} "wrote unto us" De 25:5 {e} "his brother should" Ru 1:11,13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 22 Verse 22. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 24 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 25 Verse 25. Are as the angels. That is, as the angels in respect to connexions and relations. What that may be we know not; but this passage teaches that the peculiar relation of marriage will not exist. It does not affirm, however, that there will be no recollection of former marriages, or no recognition of each other as having existed in this tender relation. {f} "but are" 1 Co 15:42-53 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 26 Verse 26. How in the bush. At the burning bush. See Ex 3:6. In that part of the book of Exodus which contains the account of the burning bush. When there were no chapters and verses, it was the easiest way of quoting a book of the Old Testament by the subject, and in this way it was often done by the Jews. Mr 12:28-34. See Mt 22:34-40. {g} "saying, I am" Ex 3:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 27 Verse 27. No Barnes text on this verse. {h} "ye do therefore" Mr 12:24 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 28 Verses 28-34. See Mt 22:34-40. Verse 28. Perceiving that he answered them well. That is, with wisdom, and with a proper understanding of the law. In this case the opinion of the Saviour corresponded with that of the Pharisees; and this question seems to have been one of the very few candid inquiries made of him by the Jews, for the purpose of obtaining information. Jesus answered it in like spirit of kindness, and commend the conduct of the man. {i} "And one of the Scribes" Mt 22:35 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 29 Verse 29. Hear, O Israel. This was said to call the attention of the to the great importance of the truth about to be proclaimed. See De 6:4,6. The Lord our God, etc. Literally, "Jehovah, our God, is one Jehovah." The other nations worshipped many gods, but the God of the Jews was one, and one only. Jehovah was undivided; and this great truth it was the design of the separation of the Jewish people from other nations to keep in mind. This was the peculiar truth which was communicated to the Jews, and this they were required to keep and remember for ever. {k} "commandments is" De 6:4,5; Lu 10:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 30 Verse 30. And thou shalt love. If Jehovah was the only God, then they ought not to love any other being supremely. Then they might not bow down before any idol. They were required to love God above all other beings or things, and with all the faculties of their minds. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 31 Verse 31. No Barnes text on this verse. {l} "Thou shalt love" Le 19:18; Mt 22:39; Ro 13:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 32 Verses 32-34. This answer of the scribe is not found in Matthew. Verse 32. Is more than all. Is of more importance and value. Discreetly. Wisely, according to truth. Not far from the kingdom of God. Thou who dost prefer the internal to the external worship of God--who hast so just a view of the requirements of the law--canst easily become a follower of me, and art almost fit to be numbered among my disciples. This shows that a proper understanding of the Old Testament, of its laws and requirements, would prepare the mind for Christianity, and fit a man at once to embrace it when presented. One system is grafted on the other, agreeably to Ga 3:24. No man durst ask him any question. That is, no one of the scribes, the Pharisees, or the Sadducees, durst ask him a question for the purpose of tempting him, or entangling him. He had completely silenced them. It does not appear, however, but that his disciples dared to ask him questions for the purpose of information. {m} "and there is" De 4:39; Isa 45:5,6,14; 46:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 33 Verse 33. No Barnes text on this verse. {n} "is more than" 1 Sa 15:22; Ho 6:6; Mic 6:6-8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 34 Verse 34. No Barnes text on this verse. {o} "ask him any question" Mt 22:46 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 35 Verses 35-37. See Mt 22:41-46 Verse 35. No Barnes text on this verse. {p} "And Jesus" Mt 22:41; Lu 20:41 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 36 Verse 36. No Barnes text on this verse. {q} "by the Holy Ghost" 2 Sa 23:2; 2 Ti 3:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 37 Verse 37. The common people heard him gladly. The success of our Saviour in his preaching was chiefly among the common or the poorer class of people. The rich and the mighty were too proud to listen to his instructions. So it is still. The chief success of the gospel is there, and there it pours down its chief blessings. This is not the fault of the gospel. It would bless the rich and the mighty as well as the poor, if they came with like humble hearts. God knows no distinctions of men in conferring his favours; and wherever there is a poor, contrite, and humble spirit--be it clothed in rags or in purple--be it on a throne or a dunghill--there he confers the blessings of salvation. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 38 Verse 38. In his doctrine. In his teaching, for so it should be rendered. Beware of the Scribes. Be on your guard, Be cautious about hearing them, or following them. Scribes. The learned men of the Jewish nation. Which love to go in long clothing. In long flowing robes, as significant of their consequence, leisure, and learning. Salutations, etc. See Mt 23:6,7. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 39 Verse 39. No Barnes text on this verse. {u} "chief seats" Lu 11:43 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 40 Verse 40. Which devour widows' houses. Which devour the families of widows, or the means of supporting their families. This they did under pretence of counselling them in the knowledge of the law, and in the management of their estates. They took advantage of their ignorance and unprotected state, and either extorted large sums for their counsel, or perverted the property to their own use. No wonder that our Saviour denounced them! If there is any sin of peculiar enormity, it is thus taking advantage of the circumstances of the poor, the needy, and the helpless, and wronging them out of the pittance on which they depend to support their families. And as God is the Friend of the widow and the fatherless, it may be expected that such will be visited with heavy condemnation. For a pretence. For show, or pretending great devotion. {v} "widow's houses" 2 Ti 3:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 41 Verse 41. Sat over against. Opposite to, in full sight of. The treasury. This was in the court of the women. See Mt 21:12. In that court there were fixed a number of places or coffers, made with a large open mouth, in the shape of a trumpet, for the purpose of receiving the offerings of the people; and the money thus contributed was devoted to the service of the temple--to incense, sacrifice, etc. {w} "And Jesus sat" Lu 21:3 {1} "cast money" "A piece of brass money;" see Mt 10:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 42 Verse 42. Two mites. The word translated mite denotes a small coin made of brass, the smallest in use among the Jews. The precise value cannot now be easily estimated. It was much less than any coin we have, as the farthing was less than an English farthing. It was in value about three mills and a half, or one third of a cent. {2} "two mites" "7th part of that piece of brass money" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 43 Verse 43. This poor widow hath cast more in, etc. That is, more in proportion to her means, and therefore more that was acceptable to God. He does not mean that this was more in value than all which the others had put in, but it showed more love to the sacred cause, more self-denial, and of course more sincerity in what she did. This is the rule by which God will reward us. Compare 2 Co 8:12. {x} "this poor widow" 2 Co 8:2,12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 12 - Verse 44 Verse 44. Of their abundance. Of their superfluous store. They have given what they did not need. They could afford it as well as not; and in doing it they have shown no self-denial. She of her want. Of her poverty. All her living. All that she had to live on. She trusted in God to supply her wants, and devoted her little property entirely to him. From this passage we may learn: (1.) That God is pleased with offerings made to him and his cause. (2.) That it is our duty to devote our property to God. We received it from him; and we shall not employ it in a proper manner unless we feel that we are stewards, and ask of him what we shall do with it. Jesus approved the conduct of all who had given money to the treasury. (3.) That the highest evidence of love to the cause of religion is not the amount given, but the amount compared with our means. (4.) That it may be proper to give all our property to God, and to depend on his Providence for the supply of our wants. (5.) That God does not despise the humblest offering, if made in sincerity, He loves a cheerful giver. (6.) That there are none who may not in this way show their love to the cause of religion. There are few, very few scholars in all our Sabbath schools, who may not give as much to the cause of religion as this poor widow; and Jesus would be as ready to approve their offerings as he was hers, and the time to begin to be benevolent and to do good is in early life, in childhood. (7.) That it is every man's duty to make inquiry, not how much he gives, but how much compared with what he has; how much self-denial he practises, and what is the motive with which it is done. (8.) We may remark that few practise self-denial for the purposes of charity. Most give of their abundance--that is, what they can spare without feeling it--and many feel that this is the same as throwing it away. Among all the thousands who give to these objects, how few deny themselves of one comfort, even the least, that they may advance the kingdom of Christ! {y} "abundance" 1 Ch 29:3,17; 2 Ch 24:10 {z} "even all her living" De 24:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 1 MARK Chapter 13. Verse 1. The principal things in this chapter are fully explained in the twenty-fourth chapter of Matthew. 1. What manner of stones. The stones here referred to were those used in the building of the temple, and the walls on the sides of Mount Moriah on which the temple stood. The temple was constructed of white marble, and the blocks were of a prodigious size. Josephus says that these stones were some of them fifty feet long, twenty-four broad, and sixteen in thickness. {a} "And as he went out" Mt 24:1, etc. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 2 Verse 2. No Barnes text on this verse. {b} "great buildings" Lu 19:44 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 3 Verse 3. Upon the mount of Olives over against the temple. The Mount of Olives was directly east of Jerusalem, and from it there was a fine view of the temple. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 4 Verse 4. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 5 Verse 5. No Barnes text on this verse. {c} "Take heed" Jer 29:8; Eph 5:6; 2 Th 2:3; Re 20:7,8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 6 Verse 6. No Barnes text on this verse. {d} "come in my name" Ac 5:36-39; 1 Jo 4:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 7 Verse 7. No Barnes text on this verse. {e} "be ye not troubled" Ps 27:3; 46:1,2; Pr 3:25; Joh 14:1,27 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 8 Verse 8. No Barnes text on this verse. {1} "beginning of sorrows" "The word in the original importeth" the pains of a woman in travail. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 9 Verse 9. Take heed to yourselves. Be cautious that no man deceive you; or, take care of your lives, not to run into unnecessary danger. To councils. The higher ecclesiastical courts of the Jews, including the Sanhedrim, or great council of the nation. Rulers and kings. Referring to Roman officers. For a testimony against them. Rather, to bear testimony to them; or to be witnesses before them of the truth. This was for the sake of Jesus, or because they were attached to him; and God would overrule it so that at the same time they should bear witness to the rulers of the truth, as was the case with Peter and John, Ac 4; iv.; with Stephen, Ac 6, Ac 7; and with Paul, Ac 23; Ac 24:24,25. {f} "they shall deliver" Mt 10:17; Re 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 10 Verse 10. No Barnes text on this verse. {g} "And the Gospel" Mt 28:19; Re 14:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 11 Verse 11. Neither do ye premeditate. Do not think beforehand, or prepare an answer. You know not what the accusations will be; and God will furnish you with a reply that shall be adapted to the occasion. Not ye that speak, but the Holy Ghost. This is a full promise that they should be inspired; and consequently their defences recorded in the Acts of the Apostles are the words of the Holy Ghost. There could be no more explicit promise that they should be under an infallible guidance; and we are not left to doubt that they were taught of God. At the same time, this was a most desirable and gracious aid. They were illiterate, unknown, without power. They were unfit of themselves to make the important statements of religion which were requisite. But God gave them power, and they spake with a wisdom, fearlessness, pungency, and ability, which no other men have ever manifested--full proof that these illiterate fishermen were under the influence of the Holy Ghost. {h} "Holy Ghost" Ac 2:4; 4:8,31; 6:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 12 Verse 12. The brother shall betray, etc. The brother shall give up in a treacherous manner his brother to be put to death, on account of his attachment to Jesus. Through fear, in the hope of reward and the hatred of the gospel, he will overcome all the natural ties of brotherhood, and give up his own kindred to be burnt or crucified. Perhaps nothing could more clearly show the dreadful evil of those times, as well as the natural opposition of the heart to the religion of Christ. {i} "brother" Mic 7:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 13 Verse 13. No Barnes text on this verse. {k} "hated" Lu 6:22; Joh 17:14 {l} "but he that shall endure" Da 12:12; Re 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 14 Verse 14. No Barnes text on this verse. {m} "of by Daniel" Da 9:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 15 Verse 15. On the housetop. See Mt 9:1-8. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 16 Verse 16. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 17 Verse 17. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 19 Verse 19. No Barnes text on this verse. {n} "For in those days" Da 12:1; Joe 2:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 21 Verse 21. No Barnes text on this verse. {o} "Lo, here is" Lu 17:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 22 Verse 22. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 23 Verse 23. No Barnes text on this verse. {p} "take ye heed" 2 Pe 3:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 24 Verse 24. No Barnes text on this verse. {q} "tribulation" Da 12:1; Zep 1:15-17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 25 Verse 25. No Barnes text on this verse. {r} "the stars of heaven" Isa 13:10; 24:20,23; Jer 4:28; 2 Pe 3:10,12 Re 6:12-14; 20:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 26 Verse 26. No Barnes text on this verse. {s} "and then" Da 7:9-14; Mt 16:27; 24:30; Mr 14:62; Ac 1:11; 1 Th 4:16 2 Th 1:7,10; Re 1:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 27 Verse 27. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 29 Verse 29. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 31 Verse 31. No Barnes text on this verse. {t} "but my words" Isa 40:8 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 32 Verse 32. Neither the Son. This text has always presented serious difficulties. It has been asked, If Jesus had a Divine nature, how could he say he knew not the day and hour of a future event? In reply, it has been said that the passage was wanting, according to Ambrose, in some Greek manuscripts. But it is now found in all, and there can be little doubt that the passage is genuine. Others have said that the verb rendered "knoweth," means sometimes to make known, or to reveal; and that the passage means, "That day and hour none makes known, neither the angels, nor the Son, but the Father." It is true, the word has sometimes that meaning, as in 1 Co 2:2; but then it is natural to ask where has the Father made it known? In what place did he reveal it? After all, the passage has no more difficulty than that in Lu 2:52, where it is said that Jesus increased in wisdom and stature. He had a human nature. He grew as a man in knowledge. As a man, his knowledge must be finite, for the faculties of the human soul are not infinite. As a man, he often spoke, reasoned, inquired, felt, feared, read, learned, ate, drank, and walked. Why are not all these, which imply that he was a man--that, as a man, he was not infinite --why are not these as difficult as the want of knowledge respecting the particular time of a future event; especially when that time must be made known by God, and when he chose that the man, Christ Jesus, should grow and think, and speak as a man? __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 33 Verse 33. No Barnes text on this verse. {u} "Take ye heed" Mt 24:42; 25:13; Lu 12:40; 21:34; Ro 13:11,12 1 Th 5:6; Re 16:15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 34 Verse 34. Who left his house. The word house often means family. Our Saviour here represents himself as going away, leaving his household the Church, assigning to the apostles and all his servants their duty, and leaving it uncertain when he would return. As his return was a matter of vast consequence--and as the affairs of his kingdom were entrusted to them, just as the affairs of a house are to servants, when the master is absent---so it was of Vast importance that they should be faithful at their post, defend the house from danger, and be ready for his return. The porter. The door-keeper. To the janitor or door-keeper was entrusted, particularly, the faithful care of the house, whose duty it was to attend faithfully on those who came, and those who left the house. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 35 Verse 35. Watch ye. Be diligent, faithful, and waiting for the return of your Lord, who will come at an unexpected hour. Master of the house. Denoting here the Lord Jesus. At even, or at midnight or, at etc.: This refers to the four divisions into which the Jews divided the night. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 36 Verse 36. Find you sleeping. Inattentive to your post, neglecting your duty, and unprepared for his coming. {v} "sleeping" Mt 25:5 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 13 - Verse 37 Verse 37. All, Watch. This command was proper, not only for those who were expecting the calamities that were soon to come upon the Jews, but for all who are soon to die, and to go to the judgment. We know not the time of our death. We know not how soon we shall be called to the judgment. The Son of man may come at any moment, and we should, therefore, be ready. If we are his friends-- if we have been renewed and pardoned--if we have repented of our sins, and have believed on him, and are leading a holy life--we are ready. If not, we are unprepared; and soon, probably while we are not expecting it, the cold hand of death will be laid on us, and we shall be hurried to the place where is weeping, and wailing, and gnashing of teeth. Oh, how important it is to be ready, and to escape the awful sufferings of an ETERNAL HELL! {w} "Watch" Mr 13:33,35 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 1 MARK CHAPTER 14 Verses 1-11. See this passage explained in Mt 26:1-16 Verse 1. And of unleavened bread. So called because that at that feast no other bread was used but that which had been made without leaven or yeast. By craft. By subtilty, (Matt.;) that is, by some secret plan that would secure possession of him without exciting the opposition of the people. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 2 Verse 2. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 3 Verse 3. Ointment. This word does not convey quite the proper meaning. This was a perfume: it was used only to give a pleasant odour, and was liquid. Of spikenard. The nard, from which this perfume was made, is a plant of the East Indies, with a small slender stalk, and a heavy, thick root. The best perfume is obtained from the root, though the stalk and fruit are used for that purpose. And she brake the box. This may mean no more than that she broke the seal of the box. so that it could be poured out. Boxes of perfumes are often sealed, or made fast with wax, to prevent the perfume from escaping. It was not likely that she would break the box itself when it was unnecessary; and when the unguent, being liquid, would have been wasted, when it was very precious. Nor from a broken box or phial, could she easily have poured it on his head. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 4 Verse 4. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 5 Verse 5. Three hundred pence. About 41 dollars 40 cents. {1} "three hundred pence" Mt 18:28 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 6 Verse 6. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 7 Verse 7. No notes from Barnes on this verse. {y} "For ye" De 15:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 8 Verse 8. She hath done what she could. She has showed the highest attachment in her power; and it was, as it is now, a sufficient argument against there being any real waste, that it was done for the honour of Christ. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 9 Verse 9. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 10 Verse 10. No notes from Barnes on this verse. {z} "Judas Iscariot" Mt 16:14; Lu 22:3 {a} "betray him" Joh 13:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 11 Verse 11. No notes from Barnes on this verse. {b} "him money" 1 Ki 21:20; Pr 1:10-16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 12 Verses 12-16. See Mt 16:17-19 Verses 12,13. They killed the passover. The paschal lamb, which was slain in keeping the passover. Go and prepare. Go and prepare a lamb, have it roasted, and properly prepared with the usual things to eat with it. The city. The city of Jerusalem. They were now in Bethany, about two miles from the city. A man bearing a pitcher of water. This could have been known only by the infinite knowledge of Christ. Such a thing could not have been conjectured, nor was there any concert between him and the man, that at that time he should be in a particular place to meet them, for the disciples themselves proposed the inquiry. If Jesus knew a circumstance like that, then he, in the same way, must have known all things. Then he sees all the actions of man; hears every word, and marks every thought. Then the righteous are under his care; and the wicked, much as they may wish to be unseen, cannot escape the notice of his eye. {d} "unleavened bread" Ex 12:8 {1} "killed" or "sacrificed" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 13 Verse 13. No notes from Barnes on this verse. {e} "Go ye" Mr 11:2,3; Heb 4:13. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 14 Verse 14. The goodman of the house. This signifies simply the master of the house. The original word expresses nothing respecting his character, whether it was good or bad. The guestchamber. A chamber for guests or friends--an unoccupied room. {f} "Master saith" Joh 11:28; 13:13 {g} "shall eat" Re 3:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 15 Verse 15. A large upper room. The word used here denotes the upper room devoted to purposes of prayer, repose, and often of eating. See Barnes "Mt 9:2". Furnished and prepared. Literally, spread and ready. Spread with a carpet, or with couches, such as were used in eating. See Barnes "Mt 23:6". __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 16 Verse 16. No notes from Barnes on this verse. {h} "found as" Joh 16:4 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 17 Verses 17-31. See Barnes "Mt 26:20" and Mt 26:21-35. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 18 Verse 18. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 19 Verse 19. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 20 Verse 20. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 21 Verse 21. No notes from Barnes on this verse. {k} "good were it" Mt 18:6,7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 22 Verse 22. No notes from Barnes on this verse. {l} "as they did eat" Mt 26:26; Lu 22:19; 1 Co 11:23 {m} "Take, eat" Joh 6:48-58 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 23 Verse 23. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 24 Verse 24. No notes from Barnes on this verse. {n} "This is my blood" 1 Co 10:16; Joh 6:53 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 25 Verse 25. No notes from Barnes on this verse. {o} "it new" Joe 3:18; Am 9:13,14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 26 Verse 26. No notes from Barnes on this verse. {2} "hymn" or "psalm" __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 27 Verse 27. No notes from Barnes on this verse. {p} "it is written" Zec 13:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 28 Verse 28. No notes from Barnes on this verse. {q} "But after that I am" Mr 16:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 29 Verse 29. No notes from Barnes on this verse. {r} "But Peter" Mt 26:33,34; Lu 22:33,34; Joh 13:37,38 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 30 Verse 30. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 31 Verse 31. More vehemently. More earnestly, more confidently. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 32 Verses 32-42. See Barnes "Mt 26:36-46" {s} "And they came" Mt 26:36; Lu 22:39; Joh 18:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 33 Verse 33. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 34 Verse 34. No notes from Barnes on this verse. {t} "soul is" Joh 12:27 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 35 Verse 35. No notes from Barnes on this verse. {u} "prayed" Heb 5:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 36 Verse 36. Abba. This word denotes father. It is a Syriac word, and is used by our Saviour as a word denoting filial affection and tenderness. See Ro 8:15. {v} "Said, Abba" Ro 8:15; Ga 4:6 {w} "nevertheless, not" Ps 40:8; Joh 4:34; 5:30; 6:38,39; 18:11; Php 2:8 . __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 37 Verse 37. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 38 Verse 38. No notes from Barnes on this verse. {x} "spirit truly" Ro 7:18-25; Ga 5:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 39 Verse 39. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 40 Verse 40. Neither wist they, etc. Neither knew they. They were so conscious of the impropriety of sleeping at that time, that they could not find any answer to give to the inquiry why they had done it. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 41 Verse 41. It is enough. There has been much difficulty in determining the meaning of this phrase. Campbell translates it, "All is over;" i.e., the time when you could have been of service to me is gone by. They might have aided him by watching for him, when they were sleeping; but now the time was past, and he was already, as it were, in the hands of his enemies. It is not improbable, however, that after his agony some time elapsed before Judas came. He had required them to watch, i. e., to keep awake, during that season of agony. After that, they might have been suffered to sleep, while Jesus watched alone. As he saw Judas approach, he probably roused them, saying, It is sufficient--as much repose has been taken as is allowable--the enemy is near, and the Son of man is about to be betrayed. {y} "hour is come" Joh 7:30; 8:20; 13:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 42 Verse 42. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 43 Verses 43-52. See Barnes "Mt 26:47, Mt 26:48-56". {z} "immediately" Mt 26:47; Lu 22:47; Joh 18:3 {a} "multitude with" Ps 2:2 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 44 Verse 44. No notes from Barnes on this verse. {c} "kiss" 2 Sa 20:9; Ps 55:21; Pr 27:6 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 45 Verse 45. Master, master. As if expressing great joy that he had found him again. {d} "Master" Ps 22:1; Isa 53:1-12; Lu 24:44 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 46 Verse 46. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 47 Verse 47. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 48 Verse 48. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 49 Verse 49. No notes from Barnes on this verse. {e} "Scriptures" Ps 22:1; Isa 53:1-12; Lu 24:44 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 50 Verse 50. No notes from Barnes on this verse. {f} "And they all" Mr 14:27; Ps 88:8; Isa 63:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 51 Verse 51. A certain young man. Who this was, we have no means of determining. That he was not one of the apostles is dear. It is probable that he was of one of the neighbouring villages or houses, and was roused from sleep by the noise made by the rabble, and came to see what was doing; nor is it known why this circumstance is recorded by Mark. It is omitted by all the other evangelists. It may have been recorded to show that the conspirators had instructions to take the apostles as well as Jesus; and supposing him to be one of them, they laid hold of him to take him before the high priest. A linen cloth cast about his naked body. He was roused from sleep, and probably threw around him what was most convenient. They slept in linen bedclothes commonly, and he seized a part of the clothes, and hastily threw it round him. The young men. The Roman soldiers, They were called young men because they were made up chiefly of youth originally. This was a Jewish mode of speaking. See Ge 14:24; 2 Sa 2:14; Isa 13:18. Laid hold on him. Supposing him to be one of the apostles. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 52 Verse 52. No notes from Barnes on this verse. {g} "left the linen" Mr 13:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 53 Verse 53. No notes from Barnes on this verse. {h} "And they led" Mt 26:57; Lu 22:54; Joh 18:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 54 Verse 54. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 55 Verse 55. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 56 Verse 56. No notes from Barnes on this verse. {i} "For many bare" Ps 35:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 57 Verse 57. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 58 Verse 58. No notes from Barnes on this verse. {k} "I will" Mr 15:29; Joh 2:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 59 Verse 59. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 60 Verse 60. No notes from Barnes on this verse. {l} "against thee" Mt 26:62 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 61 Verse 61. No notes from Barnes on this verse. {m} "But he held" Ps 39:9; Isa 53:7; 1 Pe 2:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 62 Verse 62. No notes from Barnes on this verse. {n} "and ye shall" Da 7:13; Mt 24:30; 26:64; Lu 22:69; Mr 15:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 63 Verse 63. No notes from Barnes on this verse. {o} "rent his" # Isa 58:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 64 Verse 64. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 65 Verse 65. No notes from Barnes on this verse. {p} "spit on him" Isa 1:6; Mr 15:19 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 66 Verse 66. No notes from Barnes on this verse. {q} "And as Peter" Mt 26:69; Lu 22:55; Joh 18:16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 67 Verse 67. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 68 Verse 68. No notes from Barnes on this verse. {r} "denied, saying" 2 Ti 2:12,13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 69 Verse 69. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 70 Verse 70. No notes from Barnes on this verse. {s} "Galilean" Ac 2:7 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 71 Verse 71. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 14 - Verse 72 Verse 72. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 1 MARK Chapter 15. Verses 1-15. See the principal events in this chapter explained in Mt 27. {u} "consultation" Ps 2:2; Mt 27:1; Lu 23:1; Joh 18:28; Ac 3:13; 4:26 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 2 Verse 2. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 3 Verse 3. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 4 Verse 4. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 5 Verse 5. No notes from Barnes on this verse. {v} "But Jesus" Isa 53:7; Joh 19:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 6 Verse 6. No notes from Barnes on this verse. {w} "Now, at that" Mt 27:15; Lu 23:17; Joh 18:39 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 7 Verse 7. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 8 Verse 8. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 9 Verse 9. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 10 Verse 10. No notes from Barnes on this verse. {x} "envy" Pr 27:4; Ec 4:4; Ac 13:45; Tit 3:3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 11 Verse 11. No notes from Barnes on this verse. {y} "release Barabbas" Ac 3:14 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 12 Verse 12. No notes from Barnes on this verse. {z} "King of the Jews" Ps 2:6; Jer 23:5; Ac 5:31 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 13 Verse 13. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 14 Verse 14. No notes from Barnes on this verse. {a} "what evil" Isa 53:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 15 Verse 15. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 16 Verse 16. Called Praetorium. The hall of the praetor, or Roman governor, where he sat to administer justice. Whole band. See Barnes "Mt 27:27". {b} "the soldiers" Mt 27:27; Joh 18:28,33; 19:9 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 17 Verse 17. With purple. Matthew says scarlet. See Barnes "Mt 27:28". About his head. In the form of a garland, or diadem. The whole head was not covered, but it was placed in a circle round the temples. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 18 Verse 18. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 19 Verse 19. Worshipped him. Mocked him with the appearance of homage. The word worship here denotes only the respect and honour done to princes and kings. It does not refer to any religious homage. They regarded him as foolishly and madly claiming to be a king--not as claiming to be Divine. {c} "spit upon him" Mr 14:65 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 20 Verse 20. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 21 Verse 21. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 22 Verse 22. No notes from Barnes on this verse. {e} "And they brang" Mt 27:33; Lu 23:33; Joh 19:17 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 23 Verse 23. Wine mingled, etc. Matthew says, vinegar. It was probably wine soured, so that it might be called either. This was the common drink of the Roman soldiers. Myrrh. See Barnes "Mt 27:34". __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 24 Verse 24. No notes from Barnes on this verse. {f} "they parted" Ps 22:18 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 25 Verse 25. And it was the third hour, etc. In Joh 19:14, it is said, "And it was the preparation of the Passover, and about the sixth hour," etc. Much difficulty has been felt in reconciling these passages; and infidels have usually adduced them to prove that the evangelists have contradicted themselves. In reconciling them the following remarks may perhaps make the matter clear. (1.) The Jews divided both the night and the day into four equal parts of three hours each. See Barnes "Mt 14:25". The first division of the day commenced at six o'clock in the morning, and ended at nine; the second commenced at nine, and ended at twelve, etc. The third hour, mentioned by Mark, would therefore correspond with our nine o'clock; the sixth hour, mentioned by John, would correspond with our twelve, or noon. (2.) Mark professes to give the time accurately; John does not. He says "it was about the sixth hour," without affirming that this was exactly the time. (3.) A mistake in numbers is easily made; and if it should be admitted that such an error had crept into the text here, it would be nothing more than has occurred in many ancient writings. It has been proved, moreover, that it was common not to write the words indicating numbers at length, but to use letters. The Greeks designated numbers by the letters of the alphabet; and this mode of computation is found in ancient manuscripts, For example, the Cambridge Ms. of the New Testament has in this very place in Mark not the word third written at length, but the letter g, Gamma, the usual notation for third. Now, it is well known that it would be easy to mistake this for the mark denoting six, 6. All error of this kind in an early MS might be extensively propagated, and might have led to the present reading of the text. Such an error is actually known to exist in the "Chronicon" of Paschal, where Otho is said to have reigned 6 (six) months; whereas it is known that he reigned but three; and in this place therefore the g, three, was mistaken for 6, six. (4.) There is some external authority for reading "third" in Joh 19:14. The Cambridge MS has this reading. Nonnus, who lived in the fifth century, says that this was the true reading. (Wetstein.) Peter of Alexandria, in a fragment concerning the passover, as quoted by Usher, says, "It was the preparation of the passover, and about the third hour, as," he adds, "the most accurate copies of the Bible have it; and this was the handwriting of the Evangelist (John) which is kept, by the grace of God, in his most holy church at Ephesus." (Mill.) It is to be admitted, however, that no great reliance is to be placed on this account. That a mistake might have occurred in the early MSS. is not improbable. No man can prove that it did not so occur; and as long as this cannot be proved, the passages should not be adduced as conclusive proof of contradiction. After all, perhaps the whole difficulty may be removed by the following statements: (1.) Calvary was without the walls of Jerusalem. It was a considerable distance from the place where Jesus was tried and condemned. Some time--more or less--would be occupied in going there, and in the preparatory measures for crucifying him. (2.) It is not necessary to understand Mark as saying that it was precisely nine o'clock, according to our expression. With the Jews, it was six until seven; it was the third hour until the fourth commenced; it was the ninth until it was the tenth. They included in the third hour the whole time from the third to the fourth. The same mode they adopted in regard to their days. See Barnes "Mt 12:40". (3.) It is not unduly pressing the matter to suppose that Mark spoke of the time when the process for crucifixion commenced; i. e., when he was condemned; when they entered upon it; when they made the preparation. Between that and the time when he was taken out of Jerusalem to Mount Calvary, and when he was actually nailed to the tree, there is no improbability in supposing that there might have been an interval of more than an hour. Indeed, the presumption is, that considerably more time than that would elapse. (4.) John does not profess, as has been remarked, to be strictly accurate. He says, "it was about the sixth hour," etc. (5.) Now suppose that John meant to indicate the tune when he was actually suspended on the cross; that he spoke of the crucifixion denoting the act of suspension, as it struck him, and there is no difficulty. Any other two men--many witnesses might give just such an account now. One man would speak of the time when the process for an execution commenced, another perhaps of the very act of the execution, and would both speak of it in general terms, and say that a man was executed at such a time. And the circumstantial variation would prove that there was no collusion--no agreement to impose on a court--that they were honest witnesses. That is prosed here, (6.) That this is the true account of the matter is clear from the evangelists themselves; and especially from Mark. The three first evangelists concur in stating that there was a remarkable darkness over the whole land from the sixth to the ninth hour, Mt 27:45; Mr 15:33; Lu 23:44. This fact would seem to indicate that the actual crucifixion continued only during that time--that he was, in fact, suspended at about the sixth hour, though the preparations for crucifying him had been going on (Mark) for two hours before. The fact, that Mark (Mr 15:33) mentions this darkness as commencing at the sixth and not at the third hour, is one of the circumstances undesignedly occurring that seems to signify that the crucifixion then had actually taken place--though the various arrangements for it (Mr 15:26) had been going on from the third hour. One thing is conclusively proved by this, that the evangelists did not conspire together to impose on the world. They are independent witnesses; and they were honest men. And the circumstance adverted to here is one that is allowed to be of great value in testimony in courts of justice--circumstantial variation with essential agreement. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 26 Verse 26. The superscription The writing over his head on the cross. The King of the Jews. See Barnes "Mt 27:37". __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 27 Verse 27. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 28 Verse 28. And the Scripture was fulfilled, etc. This passage of Scripture is found in Isa 53:12. This does not mean that he was a transgressor, but simply, that in dying, he had a place with transgressors. Nor does it mean that God regarded him as a sinner; but that, at his death, in popular estimation, or by the sentence of the judge, he was regarded as a transgressor, and was treated in the same manner as the others put to death for their transgressions. Jesus died, "the just for the unjust," and in his death, as well as in his life, he was "holy, harmless, undefiled." {g} "Scripture" Isa 53:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 29 Verse 29. No notes from Barnes on this verse. {h} "And they" Ps 22:7 . __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 30 Verse 30. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 31 Verse 31. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 32 Verse 32. No notes from Barnes on this verse. {k} "may see and" Ro 3:3; 2 Ti 2:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 33 Verse 33. No notes from Barnes on this verse. {l} "And when" Mt 27:45; Lu 23:44 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 34 Verse 34. No notes from Barnes on this verse. {m} "saying" Ps 22:1 {n} "forsaken me" Ps 42:9; 71:11; La 1:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 35 Verse 35. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 36 Verse 36. No notes from Barnes on this verse. {o} "and gave" Ps 69:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 37 Verse 37. No notes from Barnes on this verse. {p} "And Jesus" Mt 27:50; Lu 23:46; Joh 19:30 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 38 Verse 39. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 39 Verse 39. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 40 Verse 40. No notes from Barnes on this verse. {q} "afar off" Ps 38:11 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 41 Verse 41. No notes from Barnes on this verse. {r} "ministered" Lu 8:2,3 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 42 Verse 42. The even. The time after three o'clock in the afternoon. The preparation, etc. The following day was to be a day of peculiar solemnity, called the great day of the feast. More than ordinary preparation was, therefore, made for that sabbath on the day before. Hence the day was known as a day of preparation. This preparation consisted in food, etc., to be used on the sabbath. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 43 Verse 43. Joseph--an honourable counsellor. A distinguished man, who probably held a high office among the Jews, as one of their great council or a Jewish senator. The word honourable here is not a mere title of office, but is given in reference to his personal character, as being a man of integrity and blameless life. Waited for the kingdom of God. Waited for, or expected, the coming of the Messiah. But this expression means more than an indefinite expectation that the Messiah would come, for all the Jews expected that. It implies that he believed Jesus to be the Messiah, and that he had waited for him to build up the kingdom of God; and this agrees with what John says, Joh 19:38 that he was a disciple of Jesus, but secretly, for fear of the Jews. He had retained his secret belief in the hope that Jesus would be proclaimed and treated as the Messiah, and then he probably proposed openly to acknowledge his attachment to him. But God called him to a public profession of attachment in a different manner, and gave this distinguished man grace to evince it. So men often delay a profession of attachment to Christ. They cherish a secret love; they indulge a hope in the mercy of God; but they conceal it for fear of man. Whereas God requires that the attachment should be made known. "He that is ashamed of me," said the Saviour, "and of my words before men, of him shall the Son of man be ashamed when he shall come in the glory of his Father and of the holy angels." Those who love the Saviour have no right to hide their light under a bushel. As soon as they have evidence, satisfactory to their own mind, that they are Christians, or have a prevalent belief, after faithful examination, that they truly love God, and depend on the Lord Jesus for salvation, so soon are they bound to profess Christ before men. This is the command of God, and this is the way of peace. None have the prospect of comfort in religion, who do not have respect to all of the commandments of God. Went in boldly unto Pilate. God had raised up this distinguished counsellor and secret disciple for a special and most important vocation. The disciples of Jesus had fled; and if they had not, they had no influence with Pilate. Unless there had been a special application to Pilate in behalf of Jesus, his body would have been buried that night in the common grave with the malefactors: for it was a law of the Jews that the body of an executed man should not remain on the cross on the sabbath. At this critical juncture, God called forward this secret disciple--this friend of Jesus, though unknown as such to the world, and gave him confidence; he dared to express sympathy for the Saviour; he went in boldly, and begged the body of Jesus. It needed no small measure of courage to do this. Jesus had just been condemned, mocked, spit on, crucified--the death of a slave, or the most guilty wretch. To avow attachment for him now was proof of sincere affection; and the Holy Spirit has thought this worthy of special notice; and has set down this bold attachment of a senator for Jesus, for our imitation. Craved the body. Begged, or asked. {s} "also waited" Lu 2:25,38 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 44 Verse 44. And Pilate marvelled if, etc. Wondered if he was dead; or wondered that he was so soon dead. It was not common for persons crucified to expire under two or three days, sometimes not until the sixth or seventh. Joseph had asked for the body, implying that he was dead. That he was had been ascertained by the soldiers. See Joh 19:33. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 45 Verse 45. When he knew it of the centurion. Being informed by the centurion of the fact that he was dead. The centurion had charge of the soldiers who watched him, and could therefore give correct information. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 46 Verse 46. No Barnes text on this verse. {t} "a stone" Mr 16:3,4 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 15 - Verse 47 Verse 47. Beheld where he was laid. The affection of these pious females never forsook them, in all the trials and sufferings of their Lord. With true love they followed him to the cross; they came as near to him as they were permitted to come, in his last moments; they followed him when taken down and laid in the tomb. The strong, the mighty, the youthful, had fled; but female love never forsook him, even in his deepest humiliation. This is the nature of true love. It is strongest in such scenes. While professed attachment will abound in prosperity, and live most in sunshine, it is only genuine love that will go into the dark shades of adversity, and flourish there. In scenes of poverty, want, affliction, and death, it shows its genuineness. That which lives there is genuine; that which turns away from such scenes is spurious. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 1 MARK Chapter 16 Verses 1-8. See this passage explained on Mt 28:1-8 Verse 1. Sweet spices. Aromatics. Substances used in embalming. The idea of sweetness is not, however, implied in the original, Many of the substances used for embalming were bitter; as, e.g., myrrh, and none of them perhaps could properly be called sweet. The word spices expresses all that there is in the original. Anoint him. Embalm him. Or, apply these spices to his body to keep it from putrefaction. This is proof that they did not suppose he would rise again. And the fact that they did not expect he would rise gives more strength to the evidence for his resurrection. {u} "And when the" Mt 28:1; Lu 24:1; Joh 20:1 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 2 Verse 2. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 4 Verse 4. It was very great. These words belong to the third verse: "Who shall roll us away the stone from the door of the sepulchre? for," the evangelist adds, "it was very great." __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 5 Verse 5. Sitting on the right side. As they entered. The sepulchre was large enough to admit persons to go into it; not unlike, in that respect, our vaults. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 6 Verse 6. No Barnes text on this verse. {w} "he is risen" Ps 71:20 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 7 Verse 7. And Peter. It is remarkable that Peter is singled out for special notice. It was proof of the kindness and mercy of the Lord Jesus. Peter, just before the death of Jesus, had denied him. He had brought dishonour on his profession of attachment to him. He had been brought to see the crime, and to weep bitterly. It would have been right if the Lord Jesus had from that moment cast him off, and noticed him no more. But he loved him still. Having loved him once, he loved unto the end, Joh 13:1. As a proof that he forgave him, and still loved him, he sent him this special message---the assurance that though he had denied him, and had done much to aggravate his sufferings, yet he had risen, and was still his Lord and Redeemer. We are not to infer, because the angel said, "Tell his disciples and Peter," that Peter was not still a disciple. The meaning is, "Tell his disciples, and especially Peter:" sending to him a particular message. Peter was still a disciple. Before his fall, Jesus had prayed for him that his faith should not fail, (Lu 22:32;) and as the prayer of Jesus was always heard, Joh 11:42, so it follows that Peter still retained faith sufficient to be a disciple though, like other disciples, he was suffered to fall into sin. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 11 Verse 11. Believed not. This is proof that they did not expect his resurrection; proof that they were not easily deceived; and that nothing but the clearest evidence could undeceive them. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 12 Verse 12. He appeared in another form. In a form unlike his ordinary appearance, so much so that they did not at first know him. See Barnes "Lu 24:13" and Lu 24:14-31. As they walked, and went into the country. To Emmaus, Lu 24:13. {x} "two of them" Lu 24:13 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 13 Verse 13. The residue. The remainder. Those who remained at Jerusalem. __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 14 Verse 14. See Barnes "Mt 28:16" and Mt 28:17-20. As they sat at meat. The word meat here means food, or meals. As they were reclining at their meals. And upbraided them, etc. Rebuked them, or reproached them. This was done because, after all the evidence they had had of his resurrection, still they did not believe. This is a most important circumstance in the history of our Lord's resurrection. Never were men more difficult to be convinced of anything, than they were of that fact. And this shows, conclusively, that they had not conspired to impose on the world; that they had given up all for lost when he died; that they did not expect his resurrection; and all this is the strongest proof that he truly rose. They were not convinced, until it was impossible for them longer to deny it. Had they expected it, they would have caught easily at the slightest evidence, and even turned every circumstance in favour of such an event. It may be added, that it was impossible that eleven men of good natural understanding should have been deceived in so plain a case. They had been with Jesus three years; they perfectly knew his features, voice, manner. And it was impossible that they should have been deceived by any one who might have pretended to have been the Lord Jesus. {y} "Afterward" Lu 24:36; 1 Co 15:5 {1} "sat" or "together" {z} "unbelief" Lu 24:25 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 15 Verse 15. Into all the world. To the Gentiles as well as the Jews. This was contrary to the opinions of the Jews, that the Gentiles should be admitted to the privileges of the Messiah's kingdom, or that the partition wall between them should be broken down. See Ac 22:21,22. It was long before the disciples could be trained to the belief that the gospel was to be preached to all men; and it was only by special revelation, even after this command, that Peter preached to the Gentile centurion, Ac 10:1. Jesus has graciously ordered that the preaching of the gospel shall be stopped by no barriers. Wherever there is man, there it is to be proclaimed. To every sinner he offers life; and all the world is included in the message of mercy, and every child of Adam offered eternal salvation. Preach. Proclaim: make known: offer. To do this to every creature, is to offer pardon and eternal life to him on the terms of the plan of mercy--through repentance and faith in the Lord Jesus. The Gospel. The good news. The tidings of salvation. The assurance that the Messiah is come, and that sin may be forgiven, and the soul saved. To every creature. To the whole creation. That is, to every human being. Man has no right to limit this offer to any class of men. God commands his servants to offer the salvation to all men. If they reject it, it is at their peril. God is not to blame if they do not choose to be saved. His mercy is manifest; his grace is boundless in offering life to a creature so guilty as man. {b} "creature" Ro 10:18; Col 1:23 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 16 Verse 16. He that believeth. That is, believeth the gospel. Credits it to be true, and acts as if it were true. This is the whole of faith. Man is a sinner, he should act on the belief of this truth, and repent. There is a God. Man should believe it, and fear and love him, and seek his favour. The Lord Jesus died to save him. To have faith in him, is to believe that this is true, and to act accordingly; i.e., to trust him, to rely on him, to love him, to feel that we have no merit, and to cast our all upon him. There is a heaven and a hell. To believe this, is to credit the account, and act as if it were true; to seek the one, and avoid the other. We are to die. To believe this, is to act as if this were so; to be in readiness for it, and to expect it daily and hourly. In one word, faith is feeling and acting as if there were a God, a Saviour, a heaven, a hell; as if we were sinners, and must die; as if we deserved eternal death, and were in danger of it; and, in view of all, casting our eternal interests on the mercy of God in Christ Jesus. To do this, is to be a Christian; not to do it, is to be an infidel. Is baptized. Is initiated into the church by the application of water, as significant that he is a sinner, and needs the purifying influences of the Holy Ghost. It is worthy of remark, that Jesus has made baptism of so much importance, he did not say, indeed, that a man could not be saved without baptism, but he has strongly implied that where this is neglected, knowing it to be a command of the Saviour, it endangers the salvation of the soul. Faith and baptism are the beginnings of a Christian life: the one the beginning of piety in the soul, the other of its manifestation before men, or of a profession of religion. And every man endangers his eternal interest by being ashamed of Christ before men. See Mr 8:38. Shall be saved. Saved from sin, (Mt 1:21,) and from eternal death, (Joh 5:24; Joh 3:36, ) and raised to eternal life in heaven, Joh 5:28,29; Joh 17:2,24. Shall be damned. That is, condemned by God, and cast off from his presence, 2 Th 1:6-9. It implies that they will be adjudged to be guilty by God in the day of judgment, Ro 2:12,16; Mt 25:41; that they will deserve to die for ever, (Ro 2:6,8) and that they will be cast out into a place of woe to all eternity, Mt 25:46. It may be asked how it can be just in God to condemn men for ever for not believing the gospel. I answer: (1.) God has a right to appoint his own terms of mercy. (2.) Man has no claim on him for heaven (3.) The sinner rejects the terms of salvation knowingly, deliberately, and perseveringly. (4.) He has a special disregard and contempt for the gospel. (5.) His unbelief is produced by the love of sin. (6.) He shows by this that he has no love for God, and his law, and for eternity. (7.) He slights the objects dearest to God, and most like him; and, (8.) he must be miserable. A creature who has no confidence in God, who does not believe that he is true or worthy of his regard, and who never seeks his favour, must be wretched. He rejects God, and he must go into eternity without a Father and without a God. And he has no source of comfort in himself, and must die for ever. There is no being in eternity but God that can make man happy; and without his favour the sinner must be wretched. {c} "he that believeth" Joh 3:18,36; Ac 16:31-33; Ro 10:9; 1 Pe 3:21 {d} "but he" Joh 12:48; 2 Th 2:12 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 17 Verse 17. And these signs. These miracles. These evidences that they are sent from God. Them that believe. The apostles and those in the primitive age who were endowed with like power. The promise is fulfilled if it can be shown that these signs followed in the case of any who believed, and it is not necessary to suppose that they would follow in the case of all. The meaning is, that they should be the result of faith, or of the belief of the gospel. It is true that they were. They were shown in the case of the apostles and early Christians. The infidel cannot say that the promise has not been fulfilled, unless he can show that it never occurred; the Christian should be satisfied that the promise was fulfilled if these miracles were ever actually wrought, though they do not occur now; and the believer now should not expect a miracle in his case. Miracles were necessary for the establishment of religion in the world; they are not necessary now. In my name. By my authority, and using the power that would in such cases, if bodily present. This was done: and in this they differed essentially from the manner in which Jesus himself wrought miracles, He did it in his own name. He did it as possessing original, underived authority. See the account of his stilling the sea, (Mt 8:26, etc.) of his healing the sick, Mt 9:5,6; of his raising Lazarus, Joh 11:1. The prophets spoke in the name of the Lord. The apostles did likewise, Ac 3:6, etc. There was, therefore, an important difference between Jesus and all the other messengers that God has sent into the world, He acted in his own name; they in the name of another, he wielded his own power; they were the instruments by which God put forth the omnipotence of his arm to save. He was, therefore, God; they were men of like passions as other men, Ac 14:15. Shall they cast out devils. See Barnes "Mt 4:24". Comp. Ac 16:16-18. Shall speak with new tongues. Shall speak other languages than their native language. This was remarkably fulfilled on the day of Pentecost, Ac 2:4-11. It existed also in other places. See 1 Co 12:10,18. {e} "in my name" Lu 10:17; Ac 5:16; 8:7; 16:18; 19:12 {f} "speak with new" Ac 2:4; 10:46; 1 Co 12:10,28 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 18 Verse 18. They shall take up serpents. When it is necessary for the sake of establishing religion, they shall handle poisonous reptiles without injury: thus showing that God was with him, to keep them from harm. This was literally fulfilled when Paul shook the viper from his hand. See Ac 28:5,6. Any deadly thing. Any poison usually causing death. Shall not hurt them. There is a similar promise in Isa 43:2. They shall lay hands on the sick, etc. See instances of this in the Acts of the Apostles, Ac 3:6,7; 5:15, etc. {g} "serpents" Lu 10:19; Ac 28:5 {h} "they shall lay" Ac 5:15,16; 28:8; Jas 5:14,15 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 19 Verse 19. He was received up into heaven. In a cloud from the Mount of Olives. See Ac 1:9. The right hand of God. We are not to suppose that God has hands, or that Jesus sits in any particular direction from God. This phrase is taken from the manner of speaking among men, and means that he was exalted to honour and power in the heavens. It was esteemed the place of the highest honour to be seated at the right hand of a prince. So, to be seated at the right hand of God, means only that Jesus is exalted to the highest honor of the universe. Compare Eph 1:20-22. {i} "so then" Ac 1:2,3; Lu 24:51 {k} "on the right hand" Ps 110:1; 1 Pe 3:22; Re 3:21 __________________________________________________________________ THE GOSPEL ACCORDING TO MARK - Chapter 16 - Verse 20 Verse 20. They went forth. The apostles. Every where. In all parts of the world. See the account in the Acts and the Epistles. The Lord working with them. By miracles; by removing obstacles; by supporting them, and by giving the gospel success, and making it effectual to saving men. Confirming the word. Showing it to be the word of God, or a revelation from heaven. With signs following. By attending miracles. By raising the dead, healing the sick, etc., as signs that God was with them, and had sent them forth to preach. Amen. Truly, verily. So be it. This word here is of no authority. There is no reason to think that it was added by Mark. Mark is more concise than any other of the evangelists. In most instances he coincides with Matthew, though he has added some circumstances which Matthew had omitted. There is no evidence, however, that he copied from Matthew. The last chapter in Mark contains some things omitted in Matthew, and some things of fearful import. We learn from it that the gospel is to be preached to all mankind. Every man is to be offered eternal life; and he rejects it at his peril. The condition of the man who will not believe is fearfully awful. The Son of God has solemnly declared that he shall be damned. He will judge the world; and there is none that can deliver out of his hand. No excuse will be allowed for not believing. Unless a man has faith, he must be lost for ever. This is the solemn assurance of the whole Bible, and in view of this awful declaration of the merciful Redeemer, how sad is the condition of him who has no confidence in Jesus, and who has never looked to him for eternal life! And how important that without delay he should make his peace with God, and possess that faith which is connected with eternal life! {l} "the Lord" Ac 5:12; 14:3; Heb 2:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 1 PREFACE TO THE GOSPEL ACCORDING TO LUKE. Little is certainly known concerning the time and place of writing this Gospel, or concerning the author. The first time we have any mention of the author is in his own history, Ac 16:10,11. He was then the companion of Paul in his travel, and it is evident that he often attended Paul in his journeys, comp. Ac 16:11-17; Ac 21:1-6. In each of these places the author of "the Acts" speaks of his being in company with Paul. That the same person was the writer of this Gospel is also clear from Ac 1:1. From this circumstance the ancients regarded this Gospel as in fact the Gospel which Paul had preached. They affirm that Luke recorded what the apostle preached. Thus Irenaeus says, "Luke, the companion of Paul, put down in a book the gospel preached by him." He also says, "Luke was not only a companion, but also a fellow-labourer of the apostles, especially of Paul." Origen, speaking of the Gospels, says, "The third is that according to Luke, the gospel commended by Paul, published for the sake of the Gentile converts." The testimony of the fathers is uniform that it was written by Luke, the companion of Paul, and was therefore regarded by them as really the gospel which Paul preached. It is not known where it was written. Jerome says it was composed in Achaia. There seems to be some probability that it was written to persons that were well acquainted with Jewish manners, as the author does not stop to explain the peculiar customs of the Jews, as some of the other evangelists have done. Respecting the time when it was written nothing very definite is known. All that can with certainty be ascertained is that it was written before the death of Paul (A.D. 65), for it was written before the Acts (Ac 1:1), and that book only brings down the life of Paul to his imprisonment at Rome, and previous to his going into Spain. It has been made a matter of inquiry whether Luke was a Gentile or a Jew. On this subject there is no positive testimony. Jerome and others of the fathers say that he was a Syrian, and born at Antioch. The most probable opinion seems to be that he was a proselyte to the Jewish religion, though descended from Gentile parents. For this opinion two reasons may be assigned of some weight. 1st. He was intimately acquainted, as appears by the Gospel and the Acts, with the Jewish rites, customs, opinions, and prejudices; and he wrote in their dialect, that is, with much of the Hebrew phraseology, in a style similar to the other evangelists, from which it appears that he was accustomed to the Jewish religion, and was, therefore, probably a proselyte. Yet the preface to his Gospel, as critics have remarked, is pure classic Greek, unlike the Greek that was used by native Jews; from which it seems not improbable that he was by birth and education a Gentile. 2nd. In Ac 21:27, it is said that the Asiatic Jews excited the multitude against Paul because he had introduced Gentiles into the temple, thus defiling it. In Ac 21:28 it is said that the Gentile to whom they had reference was Trophimus, an Ephesian. Yet Luke was also at that time with Paul. If he had been regarded as a Gentile it is probable that they would have made complaint respecting him as well as Trophimus; from which it is supposed that he was a Jewish proselyte. But again, in the Epistle to the Colossians, Co 4:9-11, we find Paul saying that Aristarchus, and Marcus, and Barnabas, and Justus saluted them, "who are," he adds, "of the circumcision," that is, Jews by birth. In Co 4:14 he says that Luke, the beloved physician, and Demas also saluted them; from which it is inferred that they were not of the circumcision, but were by birth Gentiles. Most writers suppose that Luke, the writer of this Gospel, was intended in the above place in Colossians. If so, his profession was that of a physician; and it has been remarked that his descriptions of diseases are more accurate and circumstantial, and have more of technical correctness than those of the other evangelists. Luke does not profess to have been an eye-witness of what he recorded. See Lu 1:2,3. It is clear, therefore, that he was not one of the seventy disciples, nor one of the two who went to Emmaus, as has been sometimes supposed. Nor was he an apostle. By the fathers he is uniformly called the companion of the apostles, and especially of Paul. If he was not one of the apostles, and if he was not one of those expressly commissioned by our Lord to whom the promise of the infallible teaching of the Holy Ghost was given, the question arises by what authority his Gospel and the Acts have a place in the sacred canon, or what evidence is there that he was divinely inspired? In regard to this question the following considerations may give satisfaction: 1st. They were received by all the churches on the same footing as the first three Gospels. There is not a dissenting voice in regard to their authenticity and authority. The value of this argument is this--that if they had been spurious, or without authority, the fathers were the proper persons to know it. 2nd. They were published during the lives of the apostles Peter, Paul, and John, and were received during their lives as books of sacred authority. If the writings of Luke were not inspired, and had no authority, those apostles could easily have destroyed their credit, and we have reason to think it would have been done. 3rd. It is the united testimony of the fathers that this Gospel was submitted to Paul, and received his express approbation. It was regarded as the substance of his preaching, and if it received his approbation it comes to us on the authority of his name. Indeed, if this be the case, it rests on the same authority as the epistles of Paul himself. 4th. It bears the same marks of inspiration as the other books. It is simple, pure, yet sublime; there is nothing unworthy of God; and it is elevated far above the writings of any uninspired man. 5th. If he was not inspired--if, as we suppose, he was a Gentile by birth--and if, as is most clear, he was not an eyewitness witness of what he records, it is inconceivable that he did not contradict the other evangelists. That he did not borrow from them is clear. Nor is it possible to conceive that he could write a book varying in the order of its arrangement so much, and adding so many new facts, and repeating so many recorded also by the others, without often having contradicted what was written by them. Let any man compare this Gospel with the spurious gospels of the following centuries, and he will be struck with the force of this remark. 6th. If it be objected that, not being an apostle, he did not come within the promise of inspiration (Joh 14:26; 16:13,14) made to the apostles, it may be replied that this was also the case with Paul; yet no small part of the New Testament is composed of his writings. The evidence of the inspiration of the writings of Luke and Paul is to be judged, not only by that promise, but by the early reception of the churches; by the testimony of the fathers as to the judgment of inspired men when living, and by the internal character of the works. Luke has all these equally with the other evangelists. THE GOSPEL ACCORDING TO LUKE CHAPTER 1 Verse 1. Forasmuch as many. It has been doubted who are referred to here by the word many. It seems clear that it could not be the other evangelists, for the gospel by John was not yet written, and the word many denotes clearly more than two. Besides, it is said that they undertook to record what the eye-witnesses had delivered to them, so that the writers did not pretend to be eye-witnesses themselves. It is clear, therefore, that other writings are meant than the gospels which we now have, but what they were is a matter of conjecture. What are now known as spurious gospels were written long after Luke wrote his. It is probable that Luke refers to fragments of history, or to narratives of detached sayings, acts, or parables of our Lord, which had been made and circulated among the disciples and others. His doctrines were original, bold, pure, and authoritative. His miracles had been extraordinary, clear, and awful. His life and death had been peculiar; and it is not improbable--indeed it is highly probable--that such broken accounts and narratives of detached facts would be preserved. That this is what Luke means appears farther from Lu 1:3 where he professes to give a regular, full, and systematic account from the very beginning-- "having had perfect understanding of all things from the very first." The records of the others --the "many"--were broken and incomplete. His were to be regular and full. Taken in hand. Undertaken, attempted. To set forth in order. To compose a narrative. It does not refer to the order or arrangement, but means simply to give a narrative. The word rendered here in order is different from that in the third verse, which has reference to order, or to a full and fair arrangement of the principal facts, &c., in the history of our Lord. A declaration. A narrative -- an account of. Which are most surely believed among us. Among Christians -- among all the Christians then living. Here we may remark -- 1st. That Christians of that day had the best of all opportunities for knowing whether those things were true. Many had seen them, and all others had had the account from those who had witnessed them. 2nd. That infidels now cannot possibly be as good judges in the matter as those who lived at the time, and who were thus competent to determine whether these things were true or false. 3rd. That all Christians do most surely believe the truth of the gospel. It is their life, their hope, their all. Nor can they doubt that their Saviour lived, bled, died, rose, and still lives; that he was their atoning sacrifice, and that he is God over all, blessed for ever. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 2 Verse 2. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 3 Verse 3. It seemed good. I thought it best; or, I have also determined. It seemed to be called for that there should be a full, authentic, and accurate account of these matters. Having had perfect understanding, &c. The literal translation of the original here would be, "having exactly traced everything from the first;" or, "having, by diligent and careful investigation, followed up everything to the source, to obtain an accurate account of the matter." This much better expresses the idea. Luke did not profess to have seen these things, and this expression is designed to show how he acquired his information. It was by tracing up every account till he became satisfied of its truth. Here observe, 1st. That in religion God does not set aside our natural faculties. He calls us to look at evidence; to examine accounts; to make up our own minds. Nor will any man be convinced of the truth of religion who does not make investigation and set himself seriously to the task. 2nd. We see the nature of Luke's inspiration. It was consistent with his using his natural faculties or his own powers of mind in investigating the truth. God, by his Holy Spirit, presided over his faculties, directed them, and kept him from error. In order. {c} This word does not indicate that the exact order of time would be observed, for that is not the way in which he writes; but it means distinctly, particularly, in opposition to the confused and broken accounts to which he had referred before. Most excellent Theophilus. {d} The word Theophilus means a friend of God, or a pious man; and it has been supposed by some that Luke did not refer to any particular individual, but to any man that loved God; but there is no reason for this opinion. Significant names were very common, and there is no good reason to doubt that this was some individual known to Luke. The application of the title "most excellent" farther proves it. It would not be given to an unknown man. The title most excellent has by some been supposed to be given to express his character, but it is rather to be considered as denoting rank or office. It occurs only in three other places in the New Testament, and is there given to men in office -- to Felix and Festus, Ac 23:26; Ac 24:3; 26:25. These titles express no quality of the men, but belong to the office; and we may hence learn that it is not improper for Christians, in giving honour to whom honour is due, to address men in office by their customary titles, even if their moral character be altogether unworthy of it. Who Theophilus was is unknown. It is probable that he was some distinguished Roman or Greek who had been converted, who was a friend of Luke, and who had requested an account of these things. It is possible that this preface might have been sent to him as a private letter with the gospel, and Theophilus chose to have them published together. {c} Ac 11:4 {d} Ac 1:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 4 Verse 4. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 5 Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 8 Verse 8. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 15 Verse 15. Shall be great. {q} Shall be eminent, or distinguished as a preacher. In the sight of the Lord. Greek, before the Lord. That is, shall be really or truly great. God shall regard him as such. Shall drink neither wine. The kind of wine commonly used in Judea was a light wine, often not stronger than cider in this country. It was the common drink of all classes of the people. See Barnes on "Joh 2:11". The use of wine was forbidden only to the Nazarite, Nu 6:3. It was because John sustained this character that he abstained from the use of wine. Strong drink. {r} It is not easy to ascertain precisely what is meant by this word, but we are certain that it does not mean strong drink in our sense of the term. Distilled spirits were not then known. The art of distilling was discovered by an Arabian chemist in the ninth or tenth century; but distilled liquors are not used by Arabians. They banished them at once, as if sensible of their pernicious influence; nor are they used in Eastern nations at all. Europe and America have been the places where this poison has been most extensively used, and there it has beggared and ruined millions, and is yearly sweeping thousands unprepared into a wretched eternity. The strong drink among the Jews was probably nothing more than fermented liquors, or a drink obtained from fermented dates, figs, and the juice of the palm, or the lees of wine, mingled with sugar, and having the property of producing intoxication. Many of the Jewish writers say that by the word here translated strong drink was meant nothing more than old wine, which probably had the power of producing intoxication. See Barnes on "Isa 5:11". Shall be filled with the Holy Ghost, {s} &c. Shall be divinely designated or appointed to this office, and qualified for it by all needful communications of the Holy Spirit. To be filled with the Holy Spirit is to be illuminated, sanctified, and guided by his influence. In this place it refers -- 1st. To the divine intention that he should be set apart to this work, as God designed that Paul should be an apostle from his mother's womb, Ga 1:15. 2nd. It refers to an actual fitting for the work from the birth by the influence of the Holy Spirit, as was the case with Jeremiah (Jer 1:5), and with the Messiah himself, Ps 22:9,10. {q} Lu 7:28 {r} Nu 6:3 {s} Jer 1:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 16 Verse 16. Children of Israel. Jews. Descendants of Israel or Jacob. Shall he turn. By repentance. He shall call them from their sins, and persuade them to forsake them, and to seek the Lord their God. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 17 Verse 17. Shall go before him. {t} Before the Messiah. The connection here leads us to suppose that the word him refers to the "Lord their God" in the previous verse. If so, then it will follow that the Messiah was the Lord God of Israel-- a character abundantly given him in other parts of the New Testament. In the spirit and power of Elias. See Barnes on "Mt 11:14" To turn the hearts of the fathers to the children. In the time of John the Jews were divided into a number of different sects. See Barnes on "Mt 3:7". They were opposed violently to each other, and pursued their opposition with great animosity. It was impossible but that this opposition should find its way into families, and divide parents and children from each other. John came that he might allay these animosities and produce better feeling. By directing them all to one Master, the Messiah, he would divert their attention from the causes of their difference and bring them to union. He would restore peace to their families, and reconcile those parents and children who had chosen different sects, and who had suffered their attachment to sect to interrupt the harmony of their households. The effect of true religion on a family will always be to produce harmony. It attaches all the family to one great Master, and by attachment to him all minor causes of difference are forgotten. And the disobedient to the wisdom of the just. The disobedient here are the unbelieving, and hence the impious, the wicked. These he would turn to the wisdom of the just, or to such wisdom as the just or pious manifest-- that is, to true wisdom. To make ready a people {v}, &c. To prepare them for his coming by announcing that the Messiah was about to appear, and by calling them to repentance. God has always required men to be pure in a special manner when he was about to appear among them. Thus the Israelites were required to purify themselves for three days when he was about to come down on Mount Sinai, Ex 19:14,15. And so, when God the Son was about to appear as the Redeemer, he required that men should prepare themselves for his coming. So in view of the future judgment--the second coming of the Son of man--he requires that men should repent, believe, and be pure, 1 Pe 4:7; 2 Pe 3:11,12. {t} Mal 4:5,6; Mt 11:14; Mr 9:12,13 {u} Ps 111:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 18 Verse 18. Whereby shall I know this? {w} The thing was improbable, and he desired evidence that it would take place. The testimony of an angel, and in such a place, should have been proof enough; but men are slow to believe the testimony of heavenly messengers. As a consequence of not believing, he was struck dumb. {w} Ge 17:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 19 Verse 19. I am Gabriel. The word Gabriel is made up of two Hebrew words, and signifies man of God. This angel is mentioned as having been deputed to inform Daniel that his prayers were heard. See Barnes on "Da 8:16; 9:21". That stand in the presence of God. To stand in the presence of one is a phrase denoting honour or favour. To be admitted to the presence of a king, or to be with him, was a token of favour. So to stand before God signifies merely that he was honoured or favoured by God. He was permitted to come near him, and to see much of his glory. Comp. 1 Ki 10:8; 1 Ki 12:6; 17:1; Pr 22:29. And am sent, &c. The angels are "ministering spirits sent forth to minister for them who shall be heirs of salvation," {y} Heb 1:7,14. They delight to do the will of God, and one way of doing that will is by aiding his children here, by succouring the afflicted, and by defending those who are in danger. There is no more absurdity or impropriety in supposing that angels may render such aid, than there is in supposing that good men may assist one another; and there can be no doubt that it affords high pleasure to the angels of God to be permitted to aid those who are treading the dangerous and trying path which leads to eternity. Holiness is the same as benevolence, and holy beings seek and love opportunities to do good to their fellow-creatures. In the eye of holy beings all God's creatures are parts of one great family, and whenever they can do them good they rejoice in the opportunity, at any sacrifice. These glad tidings. This good news respecting the birth of a son. {y} Heb 1:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 20 Verse 20. Because thou believest not {z} , &c. This was both a sign and a judgment-- a sign that he had come from God, and that the thing would be fulfilled; and a judgment for not giving credit to what he had said. There is no sin in the sight of God more aggravated than unbelief. When GOD speaks, man should believe; nor can he that will not believe escape punishment. God speaks only truth, and we should believe him. God speaks only what is for our good, and it is right that we should suffer if we do not credit what he says. {z} Eze 3:26 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 21 Verse 21. The people waited. That is, beyond the usual time. Marvelled. Wondered. The priest, it is said, was not accustomed to remain in the temple more than half an hour commonly. Having remained on this occasion a longer time, the people became apprehensive of his safety, and wondered what had happened to him. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 22 Verse 22. Had seen a vision. The word vision means sight, appearance, or spectre, and is commonly applied to spirits, or to beings from another world. When he came out of the temple, it is probable that they suspected that something of this nature had detained him there, and that, on inquiry of him, he signified by a nod that this was the case. He was unable to speak, and they had no way of "perceiving" it but by such a sign. On the word vision, See Barnes on "Isa 1:1". For he beckoned unto them. That is, by beckoning unto them, or by a sign, he informed them of what he had seen. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 23 23. As soon as the days of his ministration, &c. As soon as he had fulfilled the duties of the week. It might have been supposed that the extraordinary occurrence in the temple, together with his own calamity, would have induced him at once to leave this place and return home; but his duty was in the temple. His piety prompted him to remain there in the service of God. He was not unfitted for burning incense by his dumbness, and it was not proper for him to leave his post. It is the duty of ministers of religion to re- main at their work until they are unfitted for it, and unable to serve God in their profession. Then they must retire. But until that time, he that for trifling causes forsakes his post is guilty of unfaithfulness to his Master. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 24 Verse 24. Hid herself. Did not go forth into public, and concealed her condition. This might have been done that she might spend her time more entirely. in giving praise to God for his mercies, and that she might have the fullest proof of the accomplishment of the promise before she appeared in public or spoke of the mercies of God. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 25 Verse 25. Thus. In this merciful manner. To take away my reproach {a}. Among the Jews, a family of children was counted a signal blessing, an evidence of the favour of God, Ps 113:9; 128:3; Isa 4:1; 44:3,4; Le 26:9. To be barren, therefore, or to be destitute of children, was considered a reproach or a disgrace, 1 Sa 1:6. {a} Ge 30:23; 1 Sa 1:6; Isa 54:1,4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 26 Verse 26. In the sixth month. The sixth month after Elisabeth's conception. A city of Galilee, named Nazareth. See Barnes on "Mt 2:22,23". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 27 Verse 27. To a virgin {b} espoused, &c. See Barnes on "Mt 1:18" See Barnes on "Mt 1:19" See Barnes on "Is 7:14" House of David. Family of David, or descendants of David. {b} Mt 1:18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 28 Verse 28. Hail {c} . This word of salutation is equivalent to Peace be with thee, or Joy be with thee; a form of speech implying that she was signally favoured, and expressing joy at meeting her. Highly favoured {2}. By being the mother of the long-expected Messiah--the mother of the Redeemer of mankind. Long had he been predicted; long had the eyes of the nation been turned to him, and long had his coming been an object of intense desire. To be reckoned among his ancestors was accounted sufficient honour for even Abraham and David. But now the happy individual was designated who was to be his mother; and on Mary, a poor virgin of Nazareth, was to come this honour, which would have rendered infinitely illustrious any of the daughters of Adam--the honour of giving birth to the world's Redeemer and the Son of God. The Lord is with thee {d} . The word is is not in the original, and the passage may be rendered either "the Lord is with thee," or "the Lord be with thee," implying the prayer of the angel that all blessings from God might descend and rest upon her. Blessed art thou among women. This passage is equivalent to saying "thou art the most happy of women." {c} Da 9:23 {2} or graciously accepted, or much graced {d} Jud 6:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 29 Verse 29. Troubled at his saying. Disturbed or perplexed at what he said. It was so unexpected, so sudden, so extraordinary, and was so high an honour, that she was filled with anxious thoughts, and did not know what to make of it. Cast in her mind. Thought, or revolved in her mind. What manner of salutation. What this salutation could mean. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 30 Verse 30. Fear not, Mary. Do not be alarmed at this appearance of an angel. He only comes to announce to you good tidings. Similar language was addressed by an angel to Joseph. See Barnes on "Mt 1:20". Thou hast found favour with God. Eminent favour or mercy in being selected to be the mother of the Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 31 Verse 31. And, behold, {e} thou shalt conceive in thy womb. See Barnes on "Isa 7:14". And shalt call his name Jesus. A Saviour. See Barnes on "Mt 1:21". All this was announced, also, by an angel to Joseph, after this visitation to Mary. See Barnes on "Mt 1:20,21". {e} Is 7:14; Mt 1:21 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 32 Verse 32. He shall be {f} great. There is undoubted reference in this passage to Isa 9:6,7. By his being great is meant he shall be distinguished or illustrious; great in power, in wisdom, in dominion, on earth and in heaven. Shall be {g} called. This is the same as to say he shall be the Son, &c. The Hebrews often used this form of speech. Mt 21:13. The {h} Highest. God, who is infinitely exalted; called the Highest, because he is exalted over all his creatures on earth and in heaven. Mr 5:7. The throne. The kingdom; or shall appoint him as the lineal successor of David in the kingdom. His father David. David is called his father because Jesus was lineally descended from him. Mt 1:1. The promise to David was, that there should not fail a man to sit on his throne, or that his throne should be perpetual, and the promise was fulfilled by exalting Jesus to be a Prince and a Saviour, and the perpetual King of his people. {f} Mt 1:21 {g} He 1:2-8 {h} 2 Sa 7:11,12; Isa 9:6,7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 33 Verse 33. Over the house of Jacob. The house of Jacob means the same thing as the family of Jacob, or the descendants of Jacob--that is, the children of Israel. This was the name by which the ancient people of God were known, and it is the same as saying that he would reign over his own church and people for ever. This he does by giving them laws, by defending them, and by guiding them; and this he will do for ever in the kingdom of his glory. {i} Of his kingdom there shall be no end. He shall reign among his people on earth until the end of time, and be their king for ever in heaven. His is the only kingdom that shall never have an end; He the only King that shall never lay aside his diadem and robes, and that shall never die. He the only King that can defend us from all our enemies, sustain us in death, and reward us in eternity. O how important, then, to have an interest in his kingdom! and how unimportant, compared with his favour, is the favour of all earthly monarchs! {i} Da 7:14,27; Mi 4:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 34 Verse 34. See Barnes on "Lu 1:35". No material from Barnes on this particular verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 35 Verse 35. The Holy Ghost shall come upon thee. Mt 1:20. The power of the Highest, &c. This evidently means that the body of Jesus would be created by the direct power of God. It was not by ordinary generation; but, as the Messiah came to redeem sinners--to make atonement for others, and not for himself--it was necessary that his human nature should be pure, and free from the corruption of the fall. God therefore prepared him a body by direct creation that should be pure and holy. See He 10:5. That holy thing, &c. That holy progeny or child. Shall be called {k} the Son of God. This is spoken in reference to the human nature of Christ, and this passage proves, beyond controversy, that one reason why Jesus was called the Son of God was because he was begotten in a supernatural manner. He is also called the Son of God on account of his resurrection, Ro 1:4; Ac 13:33; Ps 2:7. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 36 Verse 36. Thy cousin Elisabeth, &c. The case of Elisabeth is mentioned to inspire Mary with confidence, and to assure her that what was now promised would be fulfilled. It was almost as improbable that Elisabeth should have a child at her time of life, as it was that Mary should under the circumstances promised. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 37 Verse 37. No Barnes text on this verse. {l} "For with God" Mt 19:26; Ro 4:21 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 38 Verse 38. And Mary said, Behold the handmaid {m}, &c. This was an expression of resignation to the will of God, and of faith in the promise. To be the hand-maid of the Lord is to be submissive and obedient, and is the same as saying, "I fully credit all that is said, and am perfectly ready to obey all the commands of the Lord." {m} Ps 116:16 {n} "according to thy word" Ps 119:38 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 39 Verse 39. And Mary arose. The word arose here is equivalent to setting out, or starting on a journey. The hill country. The region in the vicinity of Jerusalem, commonly called the hill country of Judea. City of Juda. What city is meant is not known. Some have supposed it to be Jerusalem, others Hebron; but all is conjecture. It was probably a Levitical city, and the residence of Zacharias when he was not employed in the temple. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 40 Verse 40. Saluted Elisabeth. Expressed great joy and gratification at seeing her, and used the customary tokens of affectionate salutation. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 41 Verse 41. Elisabeth was filled with the Holy Ghost. The meaning of this seems to be that she was filled with joy; with a disposition to praise God; with a prophetic spirit, or a knowledge of the character of the child that should be born of her. All these were produced by the Holy Ghost. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 42 Verse 42.{p} Blessed art thou among women. She here repeated nearly the words of the angel to Mary, esteeming it to be the highest honour among mothers to be the mother of the Messiah. See Barnes on "Lu 1:28" {p} Jud 5:24; Lu 1:28 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 43 Verse 43. And whence is this to me? An expression of humility. Why is it that the mother of my Lord {q} should come to me, as if to honour me? Mother of my Lord. The word Lord sometimes denotes divinity, and sometimes superior, master, teacher, or governor. It was given by the Jews to their expected Messiah; but whether they understood it as denoting divinity cannot now be ascertained. It is clear only that Elisabeth used it as denoting great dignity and honour. {q} Joh 13:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 44 Verse 44. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 45 Verse 45. Blessed is she {3} that believed. That is, Mary, who believed what the angel spoke to her. She was blessed not only in the act of believing, but because the thing promised would certainly be fulfilled. From these expressions of Elisabeth we may learn-- 1st. That the spirit of prophecy had not entirely ceased among the Jews. 2nd. That the Holy Ghost is the source of light, comfort, and joy. 3rd. That everything about the birth of Jesus was remarkable, and that he must have been more than a mere man. 4th. That the prospect of the coming of the Messiah was one of great joy and rejoicing to ancient saints; and, 5th. That it was a high honour to be the mother of him that should redeem mankind. It is from that honour that the Roman Catholics have determined that it is right to worship the Virgin Mary and to offer prayers to her--an act of worship as idolatrous as any that could be offered to a creature. For-- \- 1st. It is not anywhere commanded in the Bible. 2nd. It is expressly forbidden to worship any being but God, Ex 34:14; 20:4,5; De 6:13,14; Isa 45:20. 3rd. It is idolatry to worship or pray to a creature. 4th. It is absurd to suppose that the Virgin Mary can be in all places at the same time to hear the prayers of thousands at once, or to aid them. There is no idolatry more gross, and of course more wicked, than to worship the creature more than the Creator, Ro 1:25. \- {3} or, which believed that there shall be __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 46 Verse 46. {r} My soul doth magnify the Lord. To magnify means to make great, and then to extol, to praise, to celebrate. It does not mean here strictly to make great, but to increase in our estimation --that is, to praise or extol. See Ps 34:3; 2 Sa 7:26. {r} 1 Sa 2:1; Ps 34:2,3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 47 Verse 47. In God my Saviour. God is called Saviour, as he saves people from sin and death. He was Mary's Saviour, as he had redeemed her soul and given her a title to eternal life; and she rejoiced {s} for that, and especially for his mercy in honouring her by her being made the mother of the Messiah. {s} Ps 35:9; Hab 3:18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 48 Verse 48. He hath regarded the {t} low estate of his handmaid. Literally, he has looked upon the low or humble condition of his handmaid. That is, notwithstanding her humble rank and poverty, he has shown her favour. And this example abundantly teaches what is elsewhere fully taught in the Bible, that God is not a respecter of persons; that he is not influenced, in conferring favours, by wealth, honour, or office, Ro 2:11; Ro 10:11,12. He seeks the humble and the contrite; he imparts his rich blessings to those who feel that they need them, and who will bless him for them, Ps 138:6; Is 57:15. From henceforth. Hereafter, or in consequence of this. All generations. All men. All posterity. {u} Call me blessed. Pronounce me highly favoured or happy in being the mother of the Messiah. It is therefore right to consider her as highly favoured or happy; but this certainly does not warrant us to worship her or to pray to her. Abraham was blessed in being the father of the faithful; Paul in being the apostle to the Gentiles; Peter in first preaching the gospel to them; but who would think of worshipping or praying to Abraham, Paul, or Peter? {t} Ps 136:23 {u} Mal 3:12; Lu 11:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 49 Verse 49. He that is {v} mighty. God. Hath done to me {w} great things. Hath conferred on me great favours and distinguished mercies. And holy {x} is his name. This is an expression of Mary's feelings, desiring to bestow on God all honour and praise. As the highest honour, she declared that his name was holy--that is, that God was free from sin, injustice, and impurity. The "name" of God is often put for God himself. The proper name of God is Jehovah, a word expressive of his essential being, derived from the word to be, Ex 3:14; Ex 6:3; Ps 83:18. That name is holy; is to be regarded as holy; and to make a common or profane use of it is solemnly forbidden, Ex 20:7. {v} Ge 17:1 {w} Ps 71:21; 126:2,3; Eph 3:20 {x} Ps 111:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 50 Verse 50. His {y} mercy. Favour shown to the miserable and the guilty. Is on them. Is shown or manifested to them. That fear him. That reverence or honour him. One kind of fear is that which a servant has of a cruel master, or which a man has of a precipice, the plague, or death. This is not the fear which we ought to have toward God. It is the fear which a dutiful child has of a kind and virtuous father -- a fear of injuring his feelings; of dishonouring him by our life; of doing anything which he would disapprove. It is on those who have such fear of God that his mercy descends. This is the fear of the Lord which is the beginning of wisdom, Ps 111:10; Job 28:28. From generation to generation. From one age to another --that is, it is unceasing; it continues and abounds. But it means also more than this. It means that God's mercy will descend on the children and children's children of those that fear him and keep his commandments, Ex 20:6. In this respect it is an unspeakable privilege to be descended from pious parents; to have been the subject of their prayers, and to have received their blessing. It is also a matter of vast guilt not to copy their example and to walk in their steps. If God is disposed to show mercy to thousands of generations, how heavy will be the condemnation if the children of pious parents do not avail themselves of it and early seek his favour! {y} Ge 17:17; Ex 20:6; Ps 103:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 51 Verse 51. {z} Hath showed strength with his arm. The arm is the symbol of strength. The expression in this and the subsequent verses has no particular reference to his mercy to Mary. From a contemplation of his goodness to her, she enlarges her views to a contemplation of his goodness and power in general, and to a celebration of the praises of God for all that he has done to all men. This is the nature of true piety. It does not terminate in thinking of God's mercy toward ourselves. It thinks of others, and praises God that others also are made partakers of his mercy, and that his goodness is manifested to all his works. He {a} scattereth the proud. He hath often done it in time of battle and war. When the proud Assyrian, Egyptian, or Babylonian had come against the people of God, he had often scattered them and driven away their armies. In the imagination of their hearts. Those who were lifted up or exalted in their own view. Those who thought themselves to be superior to other men. {z} Ps 98:1; Is 51:9; 52:10; 63:5 {a} 1 Sa 2:9; Da 4:37 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 52 Verse 52. Hath put down the mighty {b}. The mighty here denotes princes, kings, or conquerors. See Is 14:12-14. Their seats. Their thrones, or the places where they sat in pomp and power. Exalted them. Raised them up, or placed them in the seats of those who had been removed. Low degree. Low or humble birth and condition in life. This probably has reference to the case of her ancestor David. Mary was celebrating the mercies of God to herself, to her family, and of course to her ancestors. It was natural to allude to that great event in their history when Saul was overcome in battle, and when David was taken from the sheepfold and placed on the throne. The origin of illustrious families is often obscure. Men are often raised by industry, talent, and the favour of God, from very humble stations --from the farm or mechanic's shop-- to places of great trust in the church and state. They who are thus elevated, if imbued with right feelings, will not despise their former employments nor their former companions, nor will they esteem their parents or friends the less because they still remain in the same rank in life. No conduct is more odious and unchristian than to be ashamed of our birth or the humble circumstances of our friends. {b} Job 5:11; Lu 18:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 53 Verse 53. He hath {c} filled the hungry with good things. This is a celebration of the general mercy of God. He hath daily fed the poor, the needy, and those who came to him with humble hearts. The rich he hath sent, &c. While the poor come to him for a supply of their daily wants, the rich come not that their necessities should be supplied, but come with lofty hearts, and insatiable desires that their riches may be increased. When this is the case, God not unfrequently not only withholds what they ask, but he takes their riches away by fire, or flood, or disappointments, and sends them away empty, Pr 23:5. It is better to be poor and go to God for our daily bread, than to be rich and forget our dependence on him, and to seek only a great increase of our property. {c} 1 Sa 2:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 54 Verse 54. Hath holpen. Hath helped or assisted. The word rendered "holpen" denotes properly, to take hold of one, to help him up when he is in danger of falling, and here means that God had succoured his people when they were feeble, and were in danger of falling or being overthrown. His servant Israel. His people the Israelites, or those who truly feared him and kept his commandments. See Isa 41:8,9; Ho 11:1. In remembrance {d} of his mercy. Or that his mercy may be remembered. {d} Ps 98:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 55 Verse 55. As he spake {e} to our fathers, &c. That is, he has dealt mercifully with the children of Israel, according as he promised Abraham, Isaac, and Jacob. The promise particularly here referred to is that respecting the Messiah which was now about to be fulfilled; but there is no doubt that there was also included the promises respecting all the other mercies which had been conferred on the children of Israel. See Ge 22:17,18. For ever. These words are to be referred to the preceding verse-- "in remembrance of his mercy for ever, to Abraham and to his seed for ever. {e} Ge 17:19; Ps 132:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 56 Verse 56. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 57 Verse 57. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 58 Verse 58. No Barnes text on this verse." {f} "rejoiced" {f} Lu 1:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 59 Verse 59. On the eighth day. This was the day on which it was required to circumcise children, Ge 21:4. And they called him Zacharias. The name of the child was commonly given at the time of the circumcision, Ge 21:3,4. The name commonly given to the eldest son was that of the father. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 60 Verse 60. Shall be called John. This was the name which the angel had said should be given to him, of which Zacharias had probably informed Elisabeth by writing. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 61 Verse 61. There is none of thy kindred, &c. The Jewish tribes and families were kept distinct. To do this, and to avoid confusion in their genealogical tables, they probably gave only those names which were found among their ancestors. Another reason for this, common to all people, is the respect which is felt for honoured parents and ancestors. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 62 Verse 62. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 63 Verse 63. He asked. That is, by signs. A writing table. The table denoted by this word was usually made of wood and covered with wax. The ancients used to write on such tables, as they had not the use of paper. The instrument used for writing was an iron pen or style, by which they marked on the wax which covered the table. Sometimes the writing-table was made entirely of lead. {g} "John" Lu 1:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 64 Verse 64. His mouth {h} was opened, &c. That is, he was enabled to speak. For nine months he had been dumb, and it is probable that they supposed that he had been afflicted with a paralytic affection, and that he would not recover. Hence their amazement when he spoke. For one act of disbelief all this calamity had come upon him, and it had not come without effect. With true gratitude he offered praise to God for the birth of a son, and for his restoration to the blessings of speech. {h} Lu 1:20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 65 Verse 65. And fear came, &c. The word fear often denotes religious reverence. The remarkable circumstances attending the birth of John, and the fact that Zacharias was suddenly restored to speech, convinced them that God was there, and filled their minds with awe and veneration. {4} "sayings" or "things" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 66 Verse 66. What manner of child, &c. Such were the remarkable circumstances of his birth that they apprehended that he would be distinguished as a prophet, or that great events would result from his life. The hand {k} of the Lord was with him. The word hand is used to denote aid, protection, favour. We stretch out the hand to aid those whom we wish to help. The expression here means that God aided him, protected him, or showed him favour. Some think that these words are a part of the speech of the neighbours -- "What manner of child shall this be? God is so evidently with him!" {i} "laid them up" Lu 2:19,51 {k} Ps 80:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 67 Verse 67. Filled with the Holy Ghost. See Lu 1:15. And prophesied. The word prophesy means -- 1st. To foretell future events. 2nd. To celebrate the praises of God (see 1 Sa 10:5,6; 1 Ki 18:29); then to, 3rd. Teach or preach the gospel, &c. See Barnes on "Ro 12:6". This song of Zacharias partakes of all. It is principally employed in the praises of god, but it also predicts the future character and preaching of John. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 68 Verse 68. Blessed. {l} See Barnes on "Mt 5:3". Hath visited. The word here rendered visited means properly to look upon; then to look upon in order to know the state of anyone; then to visit for the purposed of aiding those who need aid, or alleviating misery. Comp. Mt 25:43. In this sense it is used here. God looked upon the world-- he saw it miserable-- he came to relieve it, and brought salvation. And redeemed. That is, was about to redeem, or had given the pledge that he would redeem. This was spoken under the belief that the Messiah, the Redeemer, was about to appear, and would certainly accomplish his work. The literal translation of this passage is, "He hath made a ransom for his people." A ransom was the price paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him as a prisoner by the laws of war, but C offers B a price if he will release A and suffer him to go at liberty. The price which he pays, and which must be satisfactory to B--that is, be a reason to B why he should release him--is called a price or ransom. Men are sinners. They are bound over to just punishment by the law. The law is holy, and God, as a just governor, must see that the law is honoured and the wicked punished; but if anything can be done which will have the same good effect as the punishment of the sinner, or which will be an equivalent for it--that is, be of equal value to the universe--God may consistently release him. If he can show the same hatred of sin, and deter others from sinning, and secure the purity of the sinner, the sinner may be released. Whatever will accomplish this is called a ransom, because it is, in the eye of God, a sufficient reason, why the sinner should not be punished; it is an equivalent for his sufferings, and God is satisfied. The blood of Jesus -- that is, his death in the place of sinners--constitutes such a ransom. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself a punishment, for that always supposes personal crime, but it is what God is pleased to accept in the place of the eternal sufferings of the sinner. The king of the Locrians made a law that an adulterer should be punished with the loss of his eyes. His son was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the ransom. He showed his love, his regard for the honour of his law, and the determination that the guilty should not escape. So God gave his Son a ransom to show his love, his regard to justice, and his willingness to save men; and his Son, in his death, was a ransom. He is often so called in the New Testament, Mt 20:28; Mr 10:45; Tit 2:14; Heb 9:12. For a fuller view of the nature of a ransom, see Barnes "Ro 3:24,25". {l} Ps 72:18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 69 Verse 69. And hath raised up a horn. A horn is a symbol of strength. The figure is taken from the fact that in horned animals the strength lies in the horn. Particularly, the great power of the rhinoceros or unicorn is manifested by the use of a single horn of great strength, placed on the head near the end of the nose. When the sacred writers, therefore, speak of great strength they often use the word horn, Ps 148:14; De 33:17; Da 7:7,8; Da 8:21. The word salvation, connected here with the word horn, means that this strength, or this mighty Redeemer, was able to save. It is possible that this whole figure may be taken from the Jewish altar. On each of the four corners of the altar there was an eminence or small projection called a horn. To this persons might flee for safety when in danger, and be safe, 1 Ki 1:50; 1 Ki 2:28. Comp. See Barnes on "Lu 1:11". So the Redeemer may be called the "horn of salvation," because those who flee to him are safe. In the house. In the family, or among the descendants of David. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 70 Verse 70. His holy prophets, &c. All the prophets are said to have referred to the Messiah, from the beginning of the world. The most striking of these were Jacob (Ge 49:10); Moses (De 18:15); Isaiah (Isa 9:6,7; 53:1-12) . Since the world began. This is not to be taken literally, for there were no prophets immediately after the creation. It is merely a general expression, designed to denote that all the prophets had predicted the coming of the Messiah. Comp. See Barnes on "Lu 24:27" See Barnes on "Re 19:10" {n} "spake" Jer 23:5,6; Da 9:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 71 Verse 71. {o} Saved from our enemies. The enemies of man are his sins, his carnal propensities, his lusts, and the great adversary Satan and his angels, who continually seek to destroy him. From these the Messiah came to save us. Comp. Ge 3:15; Mt 1:21. The hand. The power; or to save us from them. {o} Isa 54:7-17; Jer 30:10,11 {p} Le 26:42; Ps 105:8-10; Eze 16:60 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 72 Verse 72. To perform the mercy. To show the mercy promised. The expression in the original is, "To make mercy with our fathers "-- that is, to show kindness to our fathers; and the propriety of it is founded on the fact that mercy to children is regarded as kindness to the parent. Blessing the children was blessing the nation; was fulfilling the promises made to the fathers, and showing that he regarded them in mercy. His holy covenant. The word covenant means compact or agreement. This is in use among men. It implies equality in the parties; freedom from constraint; freedom from previous obligation to do the thing now covenanted; and freedom from obligation to enter into a compact, unless a man chooses so to do. Such a transaction evidently can never take place between man and God, for they are not equal. Man is not at liberty to decline what God proposes, and he is under obligation to do all that God commands. When the word covenant, therefore, is used in the Bible, it means sometimes a command; sometimes a promise; sometimes a regular law -- as the covenant of the day and night; and sometimes the way in which God dispenses mercy--that is, by the old and new covenants. In the place before us it means the promise made to Abraham, as the following verses clearly show. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 73 Verse 73. The oath {q}. This oath is recorded in Ge 22:16,17. It was an oath in which God swore by himself (because he could swear by no greater, Heb 6:13,14) that he would surely bless Abraham and his posterity. That promise was now to be entirely fulfilled by the coming of the Messiah. {q} Ge 22:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 74 Verse 74. Might serve him. Might obey, honour, and worship him. This was regarded as a favour. This was what was promised, and for this Zacharias praised God. Without fear. Fear of death, of spiritual enemies, or of external foes. In the sure hope of God's eternal favour beyond the grave. {r} "might serve him without fear" Ro 6:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 75 Verse 75. In holiness, &c. In piety and strict justice. Before him. In the presence of God. Performed as in his presence, and with the full consciousness that he sees the heart. The holiness was not to be merely external, but spiritual, internal, pure, such as God would see and approve. All the days {t} of our life. To death. True religion increases and expands till death. {t} Re 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 76 Verse 76. And thou, child, &c. Zacharias predicts in this and the following verses the dignity, the employment, and the success of John. He declares what would be the subject of his preaching, and what his success. Prophet of the Highest. Prophet of God; a prophet appointed by God to declare his will, and to prepare the way for the coming of the Messiah. The face of the Lord. The Lord Jesus, the Messiah, that was about to appear. To go before the face of one is the same as to go immediately before one, or to be immediately followed by another. To prepare his ways. This is taken from Isa 40:3 See Barnes on "Mt 3:3" See Barnes on "Isa 40:3" {u} "go before the face" Mal 3:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 77 Verse 77. To give knowledge of salvation. Knowledge of the way of salvation; that it was provided, and that the author of salvation was about to appear. By the remission {v} of their sins. The word remission means pardon or forgiveness. It implies that God will treat the sinner as if he had not committed the sin. The idea here is, that the salvation about to be offered was that which was connected with the pardon of sin. There can be no other. God cannot treat men as his friends unless they come to him by repentance and obtain forgiveness. When that is obtained, which he is always disposed to grant, they can be treated with kindness and mercy. {5} "by" or "for" {v} Ac 5:31 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 78 Verse 78. Whereby the dayspring, &c. The word dayspring {7} means the morning light, the aurora, the rising of the sun. It is called the dayspring from on high because the light of the gospel shines forth from heaven. God is its author, and through his mercy it shines on men. There is here, doubtless, a reference to Isa 40:1,2; indeed, almost the very words of that place are quoted. Comp. also Re 22:16. {6} "tender mercy" or "bowels of the mercy" {7} "dayspring" or "sunrising" or "branch" Isa 11:1; Zec 3:8; 6:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 79 Verse 79. To give light {w} , &c. See Barnes on "Mt 4:16, guide our feet, &c. The figure in these verses is taken from travellers, who, being overtaken by night, know not what to do, and who wait patiently for the morning light, that they may know which way to go. So man wandered. So he became benighted. So he sat in the shadow of death. So he knew not which way to go until the Sun of righteousness arose, and then the light shone brightly on his way, and the road was open to the promised land of rest--to heaven. This song of Zacharias is exceedingly beautiful. It expresses with elegance the great points of the plan of redemption, and the mercy of God in providing that plan. That mercy is great. It is worthy of praise--of our highest, loftiest songs of thanksgiving; for we were in the shadow of death--sinful, wretched, wandering--and the light arose, the gospel came, and men may rejoice in hope of eternal life. {w} Isa 9:2; 49:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 1 - Verse 80 Verse 80. Waxed strong in spirit. That is, in courage, understanding, and purposes of good, fitting him for his future work. The word wax means to increase, to grow, from an old Saxon word. In the deserts. In Hebron, and in the hill country where his father resided. He dwelt in obscurity, and was not known publicly by the people. Until the day of his showing. Until he entered on his public ministry, as recorded in Mt 3; --that is, probably, until he was about thirty years of age. See Lu 3. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 1 LUKE CHAPTER II. Verse 1. In those days. About the time of the birth of John and of Christ. A decree. A law commanding a thing to be done. Caesar Augustus. This was the Roman emperor. His first name was Octavianus. He was the nephew of Julius Caesar, and obtained the empire after his death. He took the name Augustus -- i.e. august, or honourable-- as a compliment to his own greatness; and from him the month August, which was before called Sextilis, received its name. That all the world. There has been much difficulty respecting this passage, from the fact that no such taxing of all the world is mentioned by ancient writers. It should have been rendered the whole land--that is, the whole land of Palestine. The whole land is mentioned to show that it was not Judea only, but that it included also Galilee, the place where Joseph and Mary dwelt. That the passage refers only to the land of Palestine, and not to the whole world, or to all the Roman empire, is clear from the following considerations: 1st. The fact that no such taxing is mentioned as pertaining to any other country. 2nd. The account of Luke demands only that it should be understood of Palestine, or the country where the Saviour was born. 3rd. The words world and whole world are not unfrequently used in this limited sense as confined to a single country. See Mt 4:8, where Satan is said to have shown to Christ all the kingdoms of the world, that is, of the land of Judea. See also Jos 2:3; Lu 4:25 (Lu 4:25 Greek) Lu 21:26; Ac 11:28. Should be taxed. Our word tax means to levy and raise money for the use of the government. This is not the meaning of the original word here. It means rather to enroll, or take a list of the citizens, with their employments, the amount of their property, &c., equivalent to what was meant by census. Judea was at that time tributary to Rome. It paid taxes to the Roman emperor; and, though Herod was king, yet he held his appointment under the Roman emperor, and was subject in most matters to him. Farther, as this enrolment was merely to ascertain the numbers and property of the Jews, it is probable that they were very willing to be enrolled in this manner; and hence we hear that they went willingly, without tumult-- contrary to the common way when they were to be taxed. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 2 Verse 2. And this taxing was first made, &c. This verse has given as much perplexity, perhaps, as any one in the New Testament. The difficulty consists in the fact that Cyrenius, or Quirinius, was not governor of Syria until twelve or fifteen years after the birth of Jesus. Jesus was born during the reign of Herod. At that time Varus was president of Syria. Herod was succeeded by Archelaus, who reigned eight or nine years; and after he was removed, Judea was annexed to the province of Syria, and Cyrenius was sent as the governor (Josephus, Ant., b. xvii. § 5). The difficulty has been to reconcile this account with that in Luke. Various attempts have been made to do this. The one that seems most satisfactory is that proposed by Dr. Lardher. According to his view, the passage here means, "This was the first census of Cyrenius, governor of Syria." It is called the first to distinguish it from one afterward taken by Cyrenius, Ac 5:37. It is said to be the census taken by Cyrenius, governor of Syria; not that he was then governor, but that it was taken by him who was afterward familiarly known as governor. Cyrenius, governor of Syria, was the name by which the man was known when Luke wrote his gospel, and it was not improper to say that the taxing was made by Cyrenius, the governor of Syria, though he might not have been actually governor for many years afterward. Thus Herodian says that "to Marcus the emperor were born several daughters and two sons," though several of those children were born to him before he was emperor. Thus it is not improper to say that General Washington saved Braddock's army, or was engaged in the old French war, though he was not actually made general till many years afterward. According to this Augustus sent Cyrenius, an active, enterprising man, to take the census. At that time he was a Roman senator. Afterward he was made governor of the same country, and received the title which Luke gives him. Syria. The region of country north of Palestine, and lying between the Mediterranean and the Euphrates. Syria, called in the Hebrew Aram, from a son of Shem (Ge 10:22), in its largest acceptation extended from the Mediterranean and the river Cydnus to the Euphrates, and from Mount Taurus on the north to Arabia and the border of Egypt on the south. It was divided into Syria Palestine, including Canaan and Phoenicia; Coele-Syria, the tract of country lying between two ridges of Mount Lebanon and Upper Syria. The last was known as Syria in the restricted sense, or as the term was commonly used. The leading features in the physical aspect of Syria consist of the great mountainous chains of Lebanon, or Libanus and Anti-Libanus, extending from north to south, and the great desert lying on the south-east and east. The valleys are of great fertility, and yield abundance of grain, vines, mulberries, tobacco, olives, excellent fruits, as oranges, figs, pistachios, &c. The climate in the inhabited parts is exceedingly fine. Syria is inhabited by various descriptions of people, but Turks and Greeks form the basis of the population in the cities. The only tribes that can be considered as peculiar to Syria are the tenants of the heights of Lebanon. The most remarkable of these are the Druses and Maronites. The general language is Arabic; the soldiers and officers of government speak Turkish. Of the old Syriac language no traces now exist. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 3 Verse 3. No entries in BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 4 Verse 4. The city of David. Bethlehem, called the city of David because it was the place of his birth. See Barnes on "Mt 2:2". Because he Was of the house. Of the family. And lineage. The lineage denotes that he was descended from David as his father or ancestor. In taking a Jewish census, families were kept distinct; hence all went to the place where their family had resided. Joseph was of the family of David, and hence he went up to the city of David. It is not improbable that he might also have had a small paternal estate in Bethlehem that rendered his presence there more desirable. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 5 Verse 5. No entries in BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 6 Verse 6. No entries in BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 7 Verse 7. Her first-born son. Whether Mary had any other children or not has been a matter of controversy. The obvious meaning of the Bible is that she had; and if this be the case, the word first-born is here to be taken in its common signification. Swaddling clothes. When a child among the Hebrews was born, it was washed in water, rubbed in salt, and then wrapped in swaddling clothes; that is, not garments regularly made, as with us, but bands or blankets that confined the limbs closely, Eze 16:4. There was nothing peculiar in the manner in which the infant Jesus was treated. Laid him in a manger. The word rendered "inn" in this verse means simply a place of halting, a lodging-place; in modern terms, a khan or caravanserai (Robinson's Bib. Res. in Palest., iii. 431). The word rendered "manger" means simply a crib or place where cattle were fed. "Inns," in our sense of the term, were anciently unknown in the East, and now they are not common. Hospitality was generally practised, so that a traveller had little difficulty in obtaining shelter and food when necessary. As travelling became more frequent, however, khans or caravanserais were erected for public use--large structures where the traveller might freely repair and find lodging for himself and his beast, he himself providing food and forage. Many such khans were placed at regular intervals in Persia. To such a place it was, though already crowded, that Joseph and Mary resorted at Bethlehem. Instead of finding a place in the "inn," or the part of the caravanserai where the travellers themselves found a place of repose, they were obliged to be contented in one of the stalls or recesses appropriated to the beasts on which they rode. The following description of an Eastern inn or caravanserai, by Dr. Kitto, will well illustrate this passage: "It presents an external appearance which suggests to a European traveller the idea of a fortress, being an extensive square pile of strong and lofty walls, mostly of brick upon a basement of stone, with a grand archway entrance. This leads . . . to a large open area, with a well in the middle, and surrounded on three or four sides with a kind of piazza raised upon a platform 3 or 4 feet high, in the wall behind which are small doors leading to the cells or oblong chambers which form the lodgings. The cell, with the space on the platform in front of it, forms the domain of each individual traveller, where he is completely secluded, as the apparent piazza is not open, but is composed of the front arches of each compartment. There is, however, in the centre of one or more of the sides a large arched hall quite open in front. . . The cells are completely unfurnished, and have generally no light but from the door, and the traveller is generally seen in the recess in front of his apartment except during the heat of the day .... Many of these caravanserais have no stables, the cattle of the travellers being accommodated in the open area; but in the more complete establishments . . . there are . . . spacious stables, formed of covered avenues extending between the back wall of the lodging apartments and the outer wall of the whole building, the entrance being at one or more of the corners of the inner quadrangle. The stable is on the same level with the court, and thus below the level of the tenements which stand on the raised platform. Nevertheless, this platform is allowed to project behind into the stable, so as to form a bench .... It also often happens that not only this bench exists in the stable, forming a more or less narrow platform along its extent, but also recesses corresponding to these in front of the cells toward the open area, and formed, in fact, by the side-walls of these cells being allowed to project behind to the boundary of the platform. These, though small and shallow, form convenient retreats for servants and muleteers in bad weather. . . . Such a recess we conceive that Joseph and Mary occupied, with their ass or mule--if they had one, as they perhaps had--tethered in front .... it might be rendered quite private by a cloth being stretched across the lower part." It may be remarked that the fact that Joseph and Mary were in that place, and under a necessity of taking up their lodgings there, was in itself no proof of poverty; it was a simple matter of necessity-there was no room at the inn. Yet it is worthy of our consideration that Jesus was born poor. He did not inherit a princely estate. He was not cradled, as many are, in a palace. He had no rich friends. He had virtuous, pious parents, of more value to a child than many riches. And in this we are shown that it is no dishonour to be poor. Happy is that child who, whether his parents be rich or poor, has a pious father and mother. It is no matter if he has not as much wealth, as fine clothes, or as splendid a house as another. It is enough for him to be as Jesus was, and God will bless him. No room at the inn. Many people assembled to be enrolled, and the tavern was filled before Joseph and Mary arrived. {a} "brought forth" Mt 1:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 8 Verse 8. The same country. Round about Bethlehem. Shepherds. Men who tended flocks of sheep. Abiding in the field. Remaining out of doors, under the open sky, with their flocks. This was commonly done. The climate was mild, and, to keep their flocks from straying, they spent the night with them. It is also a fact that the Jews sent out their flocks into the mountainous and desert regions during the summer months, and took them up in the latter part of October or the first of November, when the cold weather commenced. While away in these deserts and mountainous regions, it was proper that there should be some one to attend them to keep them from straying, and from the ravages of wolves and other wild beasts. It is probable from this that our Saviour was born before the 25th of December, or before what we call Christmas. At that time it is cold, and especially in the high and mountainous regions about Bethlehem. But the exact time of his birth is unknown; there is no way to ascertain it. By different learned men it has been fixed at each month in the year. Nor is it of consequence to know the time; if it were, God would have preserved the record of it. Matters of moment are clearly revealed; those which he regards as of no importance are concealed. Keeping watch {2} , &c. More literally, "tending their flocks by turns through the night watches." {2} "watch" or "the night watches" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 9 Verse 9. The glory of the Lord. This is the same as a great glory--that is, a splendid appearance or light. The word glory is often the same as light, 1 Co 15:41; Lu 9:31; Ac 22:11. The words Lord and God are often used to denote greatness or intensity. Thus, trees of God mean great trees; hills of God, high or lofty hills, &c. So the glory of the Lord here means an exceedingly great or bright luminous appearance--perhaps not unlike what Paul saw on the way to Damascus. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 10 Verse 10. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 11 Verse 11. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 12 Verse. 12. This shall be a sign, &c. The evidence by which you shall know the child is that you will find him wrapped in swaddling clothes and lying in a manger. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 13 No entry from BARNES for this verse. {c} "with the angel a multitude" Ps 103:21; 1 Pe 1:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 14 Verse 14. Glory to God. Praise be to God, or honour be to God. That is, the praise of redeeming man is due to God. The plan of redemption will bring glory to God, and is designed to express his glory. This it does by evincing his love to men, his mercy, his condescension, and his regard to the honour of his law and the stability of his own government. It is the highest expression of his love and mercy. Nowhere, so far as we can see, could his glory be more strikingly exhibited than in giving his only-begotten Son to die for men. In the highest. This is capable of several meanings: 1st. In the highest strains, or in the highest possible manner. 2nd. Among the highest--that is, among the angels of God; indicating that they felt a deep interest in this work, and were called on to praise God for the redemption of man. 3rd. In the highest heavens --indicating that the praise of redemption should not be confined to the earth, but should spread throughout the universe. 4th. The words "God in the highest" may be equivalent to the most high God, and be the same as saying, "Let the most high God be praised for his love and mercy to men." Which of these meanings is the true one it is difficult to determine; but in this they all agree, that high praise is to be given to God for his love in redeeming men. O that not only angels, but men, would join universally in this song of praise! On earth peace {d}. That is, the gospel will bring peace. The Saviour was predicted as the Prince of peace, Isa 9:6. The world is at war with God; sinners are at enmity against their Maker and against each other. There is no peace to the wicked. But Jesus came to make peace; and this he did, 1st. By reconciling the world to God by his atonement. 2nd. By bringing the sinner to a state of peace with his Maker; inducing him to lay down the weapons of rebellion and to submit his soul to God, thus giving him the peace which passeth all understanding. 3rd. By diffusing in the heart universal good-will to men--disposing men to lay aside their differences, to love one another, to seek each other's welfare, and to banish envy, malice, pride, lust, passion, and covetousness --in all ages the most fruitful causes of difference among men. And, 4th. By diffusing the principles of universal peace among nations. If the gospel of Jesus should universally prevail, there would be an end of war. In the days of the millennium there will be universal peace; all the causes of war will have ceased; men will love each other and do justly; all nations will be brought under the influence of the gospel. O how should each one toil and pray that the great object of the gospel should be universally accomplished, and the world be filled with peace! Good will toward men. The gift of the Saviour is an expression of good-will or love to men, and therefore God is to be praised. The work of redemption is uniformly represented as the fruit of the love of God, Joh 3:16; Eph 5:2; 1 Jo 4:10; Re 1:5. No words can express the greatness of that love. It can only be measured by the misery, helplessness, and danger of man; by the extent of his sufferings here and in the world of woe if he had not been saved; by the condescension, sufferings, and death of Jesus; and by the eternal honour and happiness to which he will raise his people. All these are beyond our full comprehension. Yet how little does man feel it! and how many turn away from the highest love of God, and treat the expression of that love with contempt! Surely, if God so loved us first, we ought also to love him, 1 Jo 4:19. {d} Is 57:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 15 Verse 15. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 16 Verse 16. Unto Bethlehem. The city of David, where the angel had told them they would find the Saviour. These shepherds appear to have been pious men. They were waiting for the coming of the Messiah. On the first intimation that he had actually appeared they went with haste to find him. So all men should without delay seek the Saviour. When told of him by the servants of God, they should, like these shepherds, forsake all, and give no rest to their eyes until they have found him. We may always find him. We need not travel to Bethlehem. We have only to cast our eyes to heaven; to look to him and to believe on him, and we shall find him ever near to us, and for ever our Saviour and friend. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 17 Verse 17. When they had seen it. When they had satisfied themselves of the truth of the coming of the Messiah, and had ascertained that they could not have been mistaken in the appearance of the angels. There was evidence enough to satisfy them that what the angels said was true, or they would not have gone to Bethlehem. Having seen the child themselves, they had now evidence that would satisfy others; and accordingly they became the first preachers of the gospel, and went and proclaimed to others that the Messiah had come. One of the first duties of those who are newly converted to God, and a duty in which they delight, is to proclaim to others what they have seen and felt. It should be done in a proper way and at the proper time; but nothing can or should prevent a Christian recently converted from telling his feelings and views to others--to his friends, to his parents, to his brothers, and to his old companions. And it may be remarked that often more good may be done then than during any other period of their life. Entreaties then make an impression; nor can a sinner well resist the appeals made to him by one who was just now with him in the way to ruin, but who now treads the way to heaven. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 18 Verse 18. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 19 Verse 19. Mary kept all these things. All that happened, and all that was said respecting her child. She remembered what the angel had said to her; what had happened to Elisabeth and to the shepherds---all the extraordinary circumstances which had attended the birth of her son. Here is a delicate and beautiful expression of the feelings of a mother. A mother forgets none of those things which occur respecting her children. Everything they do or suffer --everything that is said of them, is treasured up in her mind; and often, often, she thinks of those things, and anxiously seeks what they may indicate respecting the future character and welfare of her child. Pondered. Weighed. This is the original meaning of the word weighed. She kept them; she revolved them; she weighed them in her mind, giving to each circumstance its just importance, and anxiously seeking what it might indicate respecting her child. In her heart. In her mind. She thought of these things often and anxiously. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 20 Verse 20. The shepherds returned. To their flocks. Glorifying, &c. Giving honour to God, and celebrating his praises. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 21 Verse 21. Eight {e} days, &c. This was the regular time for performing the rite of circumcision, Ge 17:12. Called Jesus. See Barnes on "Mt 1:21". {e} Le 12:3 {f} "so named of the angel" Mt 1:21; Lu 1:31 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 22 Verse 22. Days {g} of her purification. Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child and about eighty for a female, and during that time she was reckoned as impure --that is, she was not permitted to go to the temple or to engage in religious services with the congregation, Le 12:3,4. To Jerusalem. The place where the temple was, and where the ordinances of religion were celebrated. To present him to the Lord. Every first-born male child among the Jews was regarded as holy to the Lord, Ex 13:2. By their being holy unto the Lord was meant that unto them belonged the office of priests. It was theirs to be set apart to the service of God -- to offer sacrifice, and to perform the duties of religion. It is probable that at first the duties of religion devolved on the father, and that, when he became infirm or died, that duty devolved on the eldest son; and it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed by the eldest son. Afterward God chose the tribe of Levi in the place to serve him in the sanctuary, Nu 8:13-18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 23 Verse 23. As it is written, &c., Ex 13:2 {h} "Every male that openeth the womb" Ex 13:12; 22:29; Nu 8:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 24 Verse 24. And to offer a sacrifice, &c. Those who were able on such an occasion were required to offer a lamb for a burnt-offering, and a pigeon or a turtle-dove for a sin-offering. If not able to bring a lamb, then they were permitted to bring two turtle-doves or two young pigeons, Le 12:6,8. Turtle-doves. Doves distinguished for having a plaintive and tender voice. By Mary's making this offering she showed her poverty; and our Saviour, by coming in a state of poverty, has shown that it is not dishonourable to be poor. No station is dishonourable where God places us. He knows what is best for us, and he often makes a state of poverty an occasion of the highest blessings. If with poverty he grants us, as is often the case, peace, contentment, and religion, it is worth far more than all the jewels of Golconda or the gold of Mexico. If it be asked why, since the Saviour was pure from any moral defilement in his conception and birth, it was necessary to offer such a sacrifice; why was it necessary that he should be circumcised, since he had no sin, it may be answered -- 1st. That it was proper to fulfil all righteousness, and to show obedience to the law, Mt 3:15. 2nd. It was necessary for the future usefulness of Christ. Unless he had been circumcised, he could not have been admitted to any synagogue or to the temple. He would have had no access to the people, and could not have been regarded as the Messiah. Both he and Mary, therefore, yielded obedience to the laws of the land, and thus set us an example that we should walk in their steps. Comp. See Barnes on "Mt 3:15". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 25 Verse 25. Whose name was Simeon. Some have supposed that this Simeon was a son of the famous Hillel, a distinguished teacher in Jerusalem, and president of the Sanhedrim; but nothing is certainly known of him but what is here related. He was an aged man, of distinguished piety and reputation, and was anxiously expecting the coming of the Messiah. Such an old age is peculiarly honourable. No spectacle is more sublime than an old man of piety and high character looking for the appearing of the Lord, and patiently waiting for the time to come when he may be blessed with the sight of his Redeemer. Just. Righteous before God and man; approved by God as a righteous man, and discharging faithfully his duty to man. Devout {i} . This word means a religious man, or a pious man. The original expresses the idea of good reputation, well received, or of high standing among the people. Waiting for the consolation {k} of Israel. That is, waiting for the Messiah, who is called the consolation of Israel because he would give comfort to them by his appearing. This term was often applied to the Messiah before he actually appeared. It was common to swear, also, by "the consolation of Israel "--that is, by the Messiah about to come. See Lightfoot on this place. The Holy Ghost, &c. He was a holy man, and was divinely inspired respecting the Messiah about to appear. {i} Mr 15:43; Lu 2:38 {k} Isa 40:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 26 Verse 26. And it was revealed unto him. In what way this was done we are not informed. Sometimes a revelation was made by a dream, at others by a voice, and at others by silent suggestion. All we know of this is that it was by the Holy Ghost. Not see death {l}. Should not die. To see death and to taste of death, was a common way among the Hebrews of expressing death itself. Comp. Ps 89:48. The Lord's Christ. Rather the Lord's Anointed. The word Christ means anointed, and it would have been better to use that word here. To an aged man who had been long waiting for the Messiah, how grateful must have been this revelation--this solemn assurance that the Messiah was near! But this revelation is now given to every man, that he need not taste of death till, by the eye of faith, he may see the Christ of God. He is offered freely. He has come. He waits to manifest himself to the world, and he is not willing that any should die for ever. To us also it will be as great a privilege in our dying hours to have seen Christ by faith as it was to Simeon. It will be the only thing that can support us then--the only thing that will enable us to depart in peace. {l} Ps 89:48; Heb 11:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 27 Verse 27. By the Spirit. By the direction of the Spirit. Into the temple. Into that part of the temple where the public worship was chiefly performed--into the court of the women. See Barnes on "Mt 21:12". The custom of the law. That is, to make an offering for purification, and to present him to God. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 28 Verse 28. Blessed God. Thanked or praised God. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 29 Verse 29. {m} Now lettest. Now thou dost let or permit. This word is in the indicative mood, and signifies that God was permitting him to die in peace {n}, by having relieved his anxieties, allayed his fears, fulfilled the promises, and having, by the appearing of the Messiah, removed every reason why he should live any longer, and every wish to live. Depart. Die. According to thy word. Thy promise made by revelation. God never disappoints. To many it might have appeared improbable, when such a promise was made to an old man, that it should be fulfilled. But God fulfills all his word, keeps all his promises, and NEVER disappoints those who trust in him. {m} Ge 46:30 {n} Isa 57:2; Re 14:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 30 Verse 30. Thy salvation. Him who is to procure salvation for his people; or, the Saviour. {o} "seen" Isa 52:10; Lu 3:6; Ac 4:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 31 Verse 31. Before the face of all people. Whom thou hast provided for all people, or whom thou dost design to reveal to all people. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 32 Verse 32. A light to lighten the Gentiles {p}. This is in accordance with the prophecies in the Old Testament, Isa 49:1-26; 9:6,7 Ps 98:3; Mal 4:2. The Gentiles are represented as sitting in darkness--that is, in ignorance and sin. Christ is a light to them, as by him they will be made acquainted with the character of the true God, his law, and the plan of redemption. As the darkness rolls away when the sun arises, so ignorance and error flee away when Jesus gives light to the mind. Nations shall come to his light, and kings to the brightness of his rising, Isa 60:3. And the glory, &c. The first offer of salvation was made to the Jews, Joh 4:22; Lu 24:47. Jesus was born among the Jews; to them had been given the prophecies respecting him, and his first ministry was among them. Hence he was their glory, their honour, their light. But it is a subject of special gratitude to us that the Saviour was given also for the Gentiles; for, 1. We are Gentiles, and if he had not come we should have been shut out from the blessings of redemption. 2. It is he only that now "Can make our dying bed Feel soft as downy pillows are, While on his breast we lean our head, And breathe our life out sweetly there." Thus our departure may be like that of Simeon. Thus we may die in peace. Thus it will be a blessing to die. But, 3. In order to do this, our life must be like that of Simeon. We must wait for the consolation of Israel. We must look for his coming. We must be holy, harmless, undefiled, loving the Saviour. Then death to us, like death to Simeon, will have no terror; we shall depart in peace, and in heaven see the salvation of God, 2 Pe 3:11,12. But, 4. Children, as well as the hoary-headed Simeon, may look for the coming of Christ. They too must die; and their death will be happy only as they depend on the Lord Jesus, and are prepared to meet him. {p} Isa 42:6; 49:6; 60:3; Ac 13:47,48 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 33 Verse 33. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 34 Verse 34. Simeon blessed them. Joseph and Mary. On them he sought the blessing of God. Is set. Is appointed or constituted for that, or such will be he effect of his coming. The fall. The word fall here denotes misery, suffering, disappointment, or ruin. There is a plain reference to the passage where it is said that he should be a stone of stumbling and a rock of offence, Isa 8:14,15. Many expected a temporal prince, and in this they were disappointed. They loved darkness rather than light, and rejected him, and fell unto destruction. Many that were proud were brought low by his preaching. They fell from the vain and giddy height of their own self-righteousness, and were humbled before God, and then, through him, rose again to a better righteousness and to better hopes. The nation also rejected him and put him to death, and, as a judgment, fell into the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the people were scattered into all the nations. See Ro 9:32,33; 1 Pe 2:8; 1 Co 1:23,24. And rising again. The word "again" is not expressed in the Greek. It seems to be supposed, in our translation, that the same persons would fall and rise again; but this is not the meaning of the passage. It denotes that many would be ruined by his coming, and that many others would be made happy or be saved. Many of the poor and humble, that were willing to receive him, would obtain pardon of sin and peace--would rise from their sins and sorrows here, and finally ascend to eternal life. And for a sign, &c. The word sign here denotes a conspicuous or distinguished object, and the Lord Jesus was such an object of contempt and rejection by all the people. He was despised, and his religion has been the common mark or sign for all the wicked, the profligate, and the profane, to curse, and ridicule, and oppose. Comp. Isa 8:18; Ac 28:22. Never was a prophecy more exactly fulfilled than this. Thousands have rejected the gospel and fallen into ruin; thousands are still falling of those who are ashamed of Jesus; thousands blaspheme him, deny him, speak all manner of evil against him, and would crucify him again if he were in their hands; but thousands also by him are renewed, justified, and raised up to life and peace. {q} "fall" Isa 8:14; Ro 9:32,33; 1 Co 1:23,24; 2 Co 2:16; 1 Pe 2:7,8 {r} "spoken against" Ac 28:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 35 Verse 35. Yea, a sword {s} , &c. The sufferings and death of thy Son shall deeply afflict thy soul. And if Mary had not been thus forewarned and sustained by strong faith, she could not have borne the trials which came upon her Son; but God prepared her for it, and the holy mother of the dying Saviour was sustained. That the thoughts, &c. This is connected with the preceding verse: "He shall be a sign, a conspicuous object to be spoken against, that the thoughts of many hearts may be made manifest"-- that is, that they might show how much they hated holiness. Nothing so brings out the feelings of sinners as to tell them of Jesus Christ. Many treat him with silent contempt; many are ready to gnash their teeth; many curse him; all show how much by nature the heart is opposed to religion, and thus are really, in spite of themselves, fulfilling the Scriptures and the prophecies. So true is it that "none can say that Jesus is Lord but by the Holy Ghost," 1 Co 12:3. {s} Joh 19:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 36 Verse 36. Of the tribe of Aser. The tribe of Aser, or Asher, dwelt in the northern part of the land of Canaan. Why Anna was called a prophetess is not known. It might be because she had been the wife of a prophet, or because she was employed in celebrating the praises of God (comp. 1 Ch 25:1,2,4; 1 Sa 10:5) , or because she herself foretold future events, being inspired. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 37 Verse 37. And she was a widow of about four-score and four years. That is, she was about eighty-four years of age. It does not mean that she had been a widow for that long time. Fastings and prayers {u} Constant religious service. Spending her time in prayer, and in all the ordinances of religion. Night and day. Continually--that is, at the usual times of public worship and in private. When it is said that she departed not from the temple, it is meant that she was constant and regular in all the public services at the temple, or was never absent from those services. God blesses those who wait at his temple gates. {u} Ac 26:7; 1 Ti 5:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 38 Verse 38. No entry from BARNES for this verse. {v} "looked for redemption" Lu 2:25 {4} "in Jerusalem", or "Israel" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 39 Verse 39. They returned into Galilee. Not immediately, but after a time. Luke has omitted the flight into Egypt recorded by Matthew; but he has not denied it, nor are his words to be pressed as if he meant to affirm that they went immediately to Nazareth. A parallel case we have in the life of Paul. When he was converted it is said that he came to Jerusalem, as if he had gone there immediately after his conversion (Ac 9:26); yet we learn in another place that this was after an interval of three years, Ga 1:17,18. In the case before us there is no improbability in supposing that they returned to Bethlehem, then went to Egypt, and then to Galilee. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 40 Verse 40. Strong in spirit. In mind, intellect, understanding. Jesus had a human soul, and that soul was subject to all the proper laws of a human spirit. It therefore increased in knowledge, strength, and character. Nor is it any more inconsistent with his being God to say that his soul expanded, than to say that his body grew. Filled with wisdom. Eminent for wisdom when a child--that is, exhibiting an extraordinary understanding, and wise to flee from everything sinful and evil. And the grace of God, &c. The word grace in the New Testament commonly means unmerited favour shown to sinners. Here it means no more than favour. God showed him favour, or was pleased with him and blessed him. It is remarkable that this is all that is recorded of the infancy of Jesus; and this, with the short account that follows of his going to Jerusalem, is all that we know of him for thirty years of his life. The design of the evangelists was to give an account of his public ministry, and not his private life. Hence they say little of him in regard to his first years. What they do say, however, corresponds entirely with what we might expect. He was wise, pure, pleasing God, and deeply skilled in the knowledge of the divine law. He set a lovely example for all children; was subject to his parents, and increased in favour with God and man. {w} "filled with wisdom" Isa 11:2,3; Lu 2:52 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 41 Verse 41. No entry from BARNES for this verse. {x} "every year at the feast of the passover" Ex 23:15; De 16:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 42 Verse 42. Twelve years old. All males among the Hebrews were required to appear three times a year before God, to attend on the ordinances of religion in the temple, and it is probable that this was the age at which they first went up to Jerusalem, Ex 23:14-17; De 16:16. To Jerusalem. Where the feasts of the Jews were all held. This was a journey from Nazareth of about 70 miles. After the custom of the feast. According to the usual manner of the feast. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 43 Verse 43. Had fulfilled the days. The days of the Passover. These were eight days in all--one day for killing the paschal lamb, and seven days for the observance of the feast of unleavened bread, Ex 12:15; Le 23:5,6. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 44 Verse 44. Supposing him to have been in the company. It may seem very remarkable that parents should not have been more attentive to their only son, and that they should not have been assured of his presence with them when they left Jerusalem; but the difficulty may be explained by the following considerations: 1. In going to these great feasts, families and neighbours would join together, and form a large collection. 2. It is not improbable that Jesus was with them when they were about to start from Jerusalem and were making preparations. Seeing him then, they might have been certain as to his presence. 3. A part of the company might have left before the others, and Joseph and Mary may have supposed that he was with them, until they overtook them at night and ascertained their mistake. Kinsfolk. Relatives. Acquaintances. Neighbours who had gone up with them in the same company to Jerusalem. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 45 Verse 45. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 46 Verse 46. After three days. This means, probably, on the third day after they had left Jerusalem -- that is, the first day they went toward Galilee, on the second they returned to Jerusalem, and on the third they found him. Comp. Mt 27:63; Mr 8:31. In the temple. In the court of the temple, for Jesus, not being a Levitical priest, could not enter into the temple itself. See Mt 21:12. In the midst of the doctors. The teachers, the Rabbins, who were the instructors of the people in matters of religion. Asking them questions. Proposing questions to them respecting the law and the prophets. There is no reason to suppose that this was for the purpose of perplexing or confounding them. The questions were doubtless proposed in a respectful manner, and the answers listened to with proper deference to their age and rank. Jesus was a child, and religion does not teach a child to be rude or uncivil, even though he may really know much more than more aged persons. Religion teaches all, and especially the young, to treat others with respect, to show them the honour that is due, to venerate age, and to speak kindly to all, 1 Pe 2:17; 1 Pe 3:8,9; Ex 20:12; Mt 23:3; Ro 13:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 47 Verse 47. No entry from BARNES for this verse. {y} "understanding and answers" Ps 119:99; Mt 7:28; Mr 1:22 Lu 4:22,32; Joh 7:15,46 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 48 Verse 48. Why hast thou thus dealt with us? Why hast thou given us all this trouble and anxiety, in going so far and returning with so much solicitude? Thy father. Joseph was not the real father of Jesus, but he was legally so; and as the secret of his birth was not commonly known, he was called his father. Mary, in accordance with that usage, also called him so. Sorrowing. Anxious, lest in the multitude he might not be found, or lest some accident might have happened to him. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 49 Verse 49. How is it, &c. Why have ye sought me with so much anxiety? Mary should have known that the Son of God was safe; that his heavenly Father would take care of him, and that he could do nothing amiss. Wist ye not. Know ye not. You had reason to know. You knew my design in coming into the world, and that design was superior to the duty of obeying earthly parents, and they should be willing always to give me up to the proper business for which I live. My Father's business. Some think that this should be translated "in my Father's house" -- that is, in the temple. Jesus reminded them here that he came down from heaven; that he had a higher Father than an earthly parent; and that, even in early life, it was proper that he should be engaged in the work for which he came. He did not enter, indeed, upon his public work for eighteen years after this; yet still the work of God was his work, and always, even in childhood, it was proper for him to be engaged in the great business for which he came down from heaven. {z} Joh 5:17; 9:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 50 Verse 50. They understood not, &c. It is remarkable that they did not understand Jesus in this, but it shows how slow persons are to believe. Even his parents, after all that had taken place, did not seem to comprehend that he was to be the Saviour of men, or if they did, they understood it in a very imperfect manner. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 51 Verse 51. Went down with them. Down from Jerusalem, which was in a high, mountainous region. Was subject unto them. Performed the duty of a faithful and obedient child, and not improbably was engaged in the trade of Joseph--- that of a carpenter. Every Jew was required to learn some trade, and there is every reason to think that our Saviour followed that of his reputed father. And from this we learn-- 1. That obedience to parents is a duty. Jesus has set an example in this that all children should follow. Though he was the Son of God, and on proper occasions was engaged in the great work of redemption, yet he was also the son of Mary, and he loved and obeyed his mother, and was subject to her. 2. It is no dishonour to be a mechanic, or to be brought up in an obscure employment. Jesus has conferred honour on virtuous industry, and no man should be ashamed of industrious parents, though poor, or of a condition of life that is far from ease and affluence. Industry is honourable, and virtuous poverty should not be regarded as a matter of reproach. The only thing to be ashamed of, in regard to this matter, is when men are idle, or when children are too proud to hear or speak of the occupation of their parents, or to follow the same occupation. {a} "his mother kept all these sayings" Da 7:28; Lu 2:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 2 - Verse 52 Verse 52. In favour with God. That is, in proportion to his advance in wisdom. This does not imply that he ever lacked the favour of God, but that God regarded him with favour in proportion as he showed an understanding and spirit like his own. Happy are those children who imitate the example of Jesus--who are obedient to parents--who increase in wisdom--who are sober, temperate, and industrious, and who thus increase in favour with God and men. {b} "increased in wisdom" 1 Sa 2:26; Lu 2:40 {5} "stature", or "age" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 1 LUKE CHAPTER III. Verse 1. Now in the fifteenth year. This was the thirteenth year of his being sole emperor. He was two years joint emperor with Augustus, and Luke reckons from the time when he was admitted to share the empire with Augustus Caesar. See Lardner's Credibility, vol. i. Tiberius Caesar. Tiberius succeeded Augustus in the empire, and began his sole reign Aug. 19, A.D. 14. He was a most infamous character -- a scourge to the Roman people. He reigned twenty-three years, and was succeeded by Caius Caligula, whom he appointed his successor on account of his notorious wickedness, and that he might be, as he expressed it, a serpent to the Romans. Pontius Pilate. Herod the Great left his kingdom to three sons. See Barnes "Mt 2:22". To Archelaus he left Judea. Archelaus reigned nine years, when, on account of his crimes, he was banished into Vienne, and Judea was made a Roman province, and placed entirely under Roman governors or procurators, and became completely tributary to Rome. Pontius Pilate was the fifth governor that had been sent, and of course had been in Judea but a short time. See the chronological table at the end of the volume. Herod being tetrarch of Galilee. This was Herod Antipas, son of Herod the Great, to whom Galilee had been left as his part of his father's kingdom. The word tetrarch properly denotes one who presides over a fourth part of a country or province; but it also came to be a general title, denoting one who reigned over any part--a, third, a half, &c. In this case Herod had a third of the dominions of his father, but he was called tetrarch. It was this Herod who imprisoned John the Baptist, and to whom our Saviour, when arraigned, was sent by Pilate. And his brother Philip tetrarch of Iturea. Iturea was so called from Jetur, one of the sons of Ishmael, Ge 25:15; 1 Ch 1:31. It was situated on the east side of the Jordan, and was taken from the descendants of Jetur by the tribes of Reuben and Gad and the half tribe of Manasseh, 1 Ch 5:19. Region of Trachonitis. This region was also on the east of the Jordan, and extended northward to the district of Damascus and eastward to the deserts of Arabia. It was bounded on the west by Gaulonitis and south by the city of Bostra. Philip had obtained this region from the Romans on condition that he would extirpate the robbers. Lysanias the tetrarch of Abilene. Abilene was so called from Abila, its chief city. It was situated in Syria, north-west of Damascus and south-east of Mount Lebanon, and was adjacent to Galilee. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 2 Verse 2. Annas {a} and Caiaphas being high-priests. There was, properly speaking, but one high-priest of the Jews; yet the name of high-priest continued to be given to those who had been in that office, and especially when they still possessed some civil office after they had left the high-priesthood. In this case it appears that Caiaphas was high-priest, and Annas had been, but had been dismissed from the office. It is highly probable that he still held an office under the Romans, and was perhaps president of the Sanhedrim. He is mentioned before Caiaphas because he was father-in-law to Caiaphas, and probably was the eldest, and had been longest in office. Instances similar to this may be found in Josephus. There is one remark to be made here about the manner in which the gospels are written. They have every mark of openness and honesty. An impostor does not mention names, and times, and places particularly. If he did, it would be easy to ascertain that he was an impostor. But the sacred writers describe objects and men as if they were perfectly familiar with them. They never appear to be guarding themselves. They speak of things most minutely. If, therefore, they had been impostors, it would have been easy to detect them. If, for example, John did not begin to preach in the fifteenth year of Tiberius--if Philip was not tetrarch of Iturea--if Pontius Pilate was not governor of Judea, how easy would it have been to detect them in falsehood! Yet it was never done. Nay, we have evidence of that age, in Josephus, that these descriptions are strictly true; and, consequently, the gospels must have been written by men who were personally acquainted with what they wrote, who were not impostors, and who were honest men. If they were honest, then the Christian religion is true. {a} Joh 11:49,51; 18:13; Ac 4:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 3 Verse 3. On the baptism of John, See Barnes on "Mt 3:1". {b} "And" Mt 3:1; Mr 1:4 {c} "baptism of repentance" Lu 1:77 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 4 Verse 4. No entry from BARNES for this verse. {d} "The voice of one crying in the wilderness" Isa 40:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 5 Verse 5. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 6 Verse 6. No entry from BARNES for this verse. {e} "And all flesh" Ps 98:2; Isa 40:5; 52:10; Ro 10:12,18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 7 Verse 7. No entry from BARNES for this verse. {f} "O generation of vipers" Mt 3:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 8 Verse 8. No entry from BARNES for this verse. {1} "fruits worthy of repentance", or "meet for" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 9 Verse 9. No entry from BARNES for this verse. {g} "every tree" Mt 7:19; Lu 13:7,9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 10 Verse 10. What shall we do, then? John had told them to bring forth fruits appropriate to repentance, or to lead a life which showed that their repentance was genuine. They very properly, therefore, asked how it should be done, or what would be such a life. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 11 Verse 11.He {h} that hath two coats, &c. Or, in other words, aid the poor according to your ability; be benevolent, and you will thus show that your repentance is genuine. It is remarkable that one of the first demands of religion is to do good, and it is in this way that it may be shown that the repentance is not feigned. For 1st. The nature of religion is to do good. 2nd. This requires self-denial, and none will deny themselves who are not attached to God. And 3rd. This is to imitate Jesus Christ, who, though he was rich, yet for our sakes became poor. Coats See Barnes on "Mt 5:40". Meat. Provision of any kind. {h} Lu 11:41; 2 Co 8:14; 1 Jo 3:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 12 Verse 12. The publicans {i} . See Barnes on "Mt 5:47". There is reason to think that the publicans or tax-gatherers were peculiarly oppressive and hard in their dealings with the people; and that, as they had every opportunity of exacting more than they ought, so they often did it, and thus enriched themselves. The evidence of repentance in them would be to break off their sins in this respect, and to deal justly. {i} Mt 21:32; Lu 7:29 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 13 Verse 13. Exact {k}. Demand, or take, no more. Than that which is appointed. That is, by the government. John does not condemn the office, or say that the employment should be forsaken. Though it was hated by the people--though often abused and therefore unpopular --yet the office itself was not dishonourable. If there is a government, it must be supported; and of course there must be men whose duty it is to collect taxes, as the means of the proper support of the government; and as such a support of the government is necessary, so the people should pay cheerfully the just apportionment of their rulers, and regard favourably those who are authorized to collect it. See Ro 13:1-6. {k} Lu 19:8; 1 Co 6:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 14 Verse 14. The soldiers likewise. It seems that they also came to his baptism. Whether these were Jews or Romans cannot be ascertained. It is not improbable that, as Judea was a Roman province, they were Jews or Jewish proselytes in the service of Herod Antipas or Philip, and so were really in the Roman service. Do violence {2}, &c. Do not take the property of any by unlawful force, or do not use unjust force against the person or property of any individual. It is probable that many of them were oppressive, or prone to violence, rapine, or theft, and burdensome even in times of peace to the inhabitants. Neither accuse any falsely. It is probable that when they wished the property of others and could not obtain it by violence, or when there was no pretext for violence, they often attempted the same-thing in another way, and falsely accused the persons of crime. The word rendered falsely accused is the one from which our word sycophant is derived. The proper meaning of the word sycophant was this: There was a law in Athens which prohibited the importation of figs. The sycophant (literally the man who made figs to appear, or who showed them) was one who made complaint to the magistrate of persons who had imported figs contrary to law, or who was an informer; and then the word came to be used in a general sense to denote any complainer -- a calumniator--an accuser --an informer. As such persons were usually cringing and fawning, and looked for a reward, the word came to be used also to denote a fawner or flatterer. It is always used in a bad sense. It is correctly rendered here, "do not accuse any falsely." Be content, &c. Do not murmur or complain, or take unlawful means to increase your wages. Wages. This word means not only the money which was paid them, but also their rations or daily allowance of food. By this they were to show that their repentance was genuine; that it had a practical influence; that it produced a real reformation of life; and it is clear that no other repentance would be genuine. Every profession of repentance which is not attended with a change of life is mere hypocrisy. It did not condemn their profession, or say that it was unlawful to be a soldier, or that they must abandon the business in order to be true penitents. It was possible to be a good man and yet a soldier. What was required was that in their profession they should show that they were really upright, and did not commit the crimes which were often practised in that calling. It is lawful to defend one's self, one's family, or one's country, and hence it is lawful to be a soldier. Man everywhere, in all professions, should be a Christian, and then he will do honour to his profession, and his profession, if it is not a direct violation of the law of God, will be honourable. {2} "Do violence" or "Put no man in fear" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 15 Verse 15. In expectation. Expecting the Messiah. Marg. suspense. That is, they were not certain whether John was not himself the Messiah. They confidently expected his appearing, and there minds were in suspense, or they were in a state of doubt whether he had not already come, and whether John was not the Messiah. Mused in their hearts of John. Thought of his character, his preaching, and his success, and anxiously inquired whether he did not do the things which were expected of the Messiah. {4} "in expectation" or "in suspense" {5} "mused" or "reasoned" or "debated" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 16 Verse 16. See Barnes on "Mt 11:11"; See Barnes on "Mt 11:12" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 17 Verse 17. See Barnes on "Mt 11:11" See Barnes on "Mt 11:12" {n} "fan" Jer 15:7 {o} "will gather" Mic 4:12; Mt 13:30 {p} "chaff" Ps 1:4 {q} "burn with fire unquenchable" Ps 21:9; Mr 9:44,48 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 18 Verse 18. See Barnes on "Mt 11:11" See Barnes on "Mt 11:12" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 19 Verse 19. See Barnes on "Mt 14:1" See Barnes on "Mt 14:2" See Barnes on "Mt 14:3"; See Barnes on "Mt 14:4" See Barnes on "Mt 14:5"; See Barnes on "Mt 14:6" See Barnes on "Mt 14:7"; See Barnes on "Mt 14:8" See Barnes on "Mt 14:9"; See Barnes on "Mt 14:10" See Barnes on "Mt 14:11"; See Barnes on "Mt 14:12" See Barnes on "Mt 14:13" Added this above all, To all his former crimes he added this; not implying that this was the worst of his acts, but that this was one of his deeds, of like character as the others. The event here mentioned did not take place until some time after this, but it is mentioned here to show what was the end of John's preaching, or to fill out the account concerning him. {r} "Herod the tetrarch" Mt 14:3; Mr 6:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 20 Verse 20. See Barnes on "Mt 14:1" See Barnes on "Mt 14:2" See Barnes on "Mt 14:3"; See Barnes on "Mt 14:4" See Barnes on "Mt 14:5"; See Barnes on "Mt 14:6" See Barnes on "Mt 14:7"; See Barnes on "Mt 14:8" See Barnes on "Mt 14:9"; See Barnes on "Mt 14:10" See Barnes on "Mt 14:11"; See Barnes on "Mt 14:12" See Barnes on "Mt 14:13" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 21 Verse 21. See Barnes on "Mt 3:13"; See Barnes on "Mt 3:14" See Barnes on "Mt 3:15"; See Barnes on "Mt 3:16" See Barnes on "Mt 3:17" Jesus being baptized; or, Jesus having been baptized. This took place after the baptism, and not during its administration, Mt 3:16. Praying. This circumstance is omitted by the other evangelists; and it shows, 1st. That Jesus was in the habit of prayer. 2nd. That it is proper to offer up special prayer at the administration of the ordinances of religion. 3rd. That it is possible to pray in the midst of a great multitude, yet in secret. The prayer consisted, doubtless, in lifting up the heart silently to God. So we may do it anywhere--about our daily toil--in the midst of multitudes, and thus may pray always. {s} "it came to pass" Mt 3:13; Joh 1:32 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 22 Verse 22. In a bodily shape. This was a real visible appearance, and was doubtless seen by the people. The dove is an emblem of purity and harmlessness, and the form of the dove was assumed on this occasion to signify, probably, that the spirit with which Jesus would be endowed would be one of purity and innocence. The Holy Spirit, when he assumes a visible form, assumes that which will be emblematic of the thing to be represented. Thus he assumed the form of tongues, to signify the miraculous powers of language with which the apostles would be endowed; the appearance of fire, to denote their power, &c., Ac 2:3. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 23 Verse 23. Jesus began to be, &c. This was the age at which the priests entered on their office, Nu 4:3,47; but it is not evident that Jesus had any reference to that in delaying his work to his thirtieth year. He was not subjected to the Levitical law in regard to the priesthood, and it does not appear that prophets and teachers did not commence their work before that age. As was supposed. As was commonly thought, or perhaps being levitically reckoned as his son. {t} "son of Joseph" Mt 13:55; Joh 6:42 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 24 Verse 24. See Barnes on "Mt 1:1-16" See, on this genealogy, See Barnes "Mt 1:1" also Mt 1:2-16. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 25 Verse 25. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 26 Verse 26. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 27 Verse 27. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 28 Verse 28. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 29 Verse 29. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 30 Verse 30. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 31 Verse 31. No entry from BARNES for this verse. {u} "Nathan" Zec 12:12; 2 Sa 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 32 Verse 32. No entry from BARNES for this verse. {v} "Jesse" Ru 4:18,22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 33 Verse 33. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 34 Verse 34. No entry from BARNES for this verse. {w} "Abraham" Ge 11:24-26 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 35 Verse 35. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 36 Verse 36. No entry from BARNES for this verse. {x} "Arphaxad" Ge 11:12 {y} "Lamech" Ge 5:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 37 Verse 37. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 3 - Verse 38 Verse 38. No entry from BARNES for this verse. {z} "the son of God" Ge 1:26; 2:7; Isa 64:8; 1 Co 15:45,47 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 1 LUKE CHAPTER IV. Verses 1-14. On the temptation of Jesus See Barnes on "Mt 4:1" {a} "And Jesus" Mt 4:1; Mr 1:2; Lu 4:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 2 Verse 2. Being forty days tempted. That is, through forty days he was tried in various ways by the devil. The temptations, however, which are recorded by Matthew and Luke did not take place until the forty days were finished. See Mt 4:2,3. He did eat nothing. He was sustained by the power of God during this season of extraordinary fasting. {b} "in those days" Ex 34:28; 1 Ki 19:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 3 Verse 3. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 4 Verse 4. No entry from BARNES for this verse. {c} "It is written" De 8:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 5 Verse 5. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 6 Verse 6. No entry from BARNES for this verse. {d} "for that is delivered to me" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 7 Verse 7. No entry from BARNES for this verse. {1} "wilt worship me" or "fall down before me" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 8 Verse 8. No entry from BARNES for this verse. {e} "Thou shalt worship the Lord thy God" De 6:13; 10:20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 9 Verse 9. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 10 Verse 10. No entry from BARNES for this verse. {f} "He shall give his angels charge over thee" Ps 91:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 11 Verse 11. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 12 Verse 12. No entry from BARNES for this verse. {g} "Thou shalt not tempt the Lord thy God" De 6:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 13 Verse 13. Departed for a season. For a time. From this it appears that our Saviour was afterward subjected to temptations by Satan, but no particular temptations are recorded after this. From Joh 14:30, it seems that the devil tried or tempted him in the agony in Gethsemane. Comp. See Barnes on "Heb 12:4". It is more than probable, also, that Satan did much to excite the Pharisees and Sadducees to endeavour to entangle him, and the priests and rulers to oppose him; yet out of all his temptations God delivered him; and so he will make a way to escape for all that are tempted, and will not suffer them to be tempted above that which they are able to bear, 1 Co 10:13. {h} "all the temptation" Heb 4:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 14 Verse 14. In the power of the Spirit. By the influence or direction of the Spirit. A fame. A report. See Mt 4:24 {i} "returned in the power of the Spirit" Joh 4:43; Ac 10:37 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 15 Verse 15. Glorified of all. Praised by all; or, all were pleased with his instructions, and admired his wisdom. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 16 Verse 16. And, as his custom was, he went {l}, &c. From this it appears that the Saviour regularly attended the service of the synagogue. In that service the Scriptures of the Old Testament were read, prayers were offered, and the Word of God was explained. See Barnes on "Mt 4:23". There was great corruption in doctrine and practice at that time, but Christ did not on that account keep away from the place of public worship. From this we may learn-- 1st. That it is our duty regularly to attend public worship. 2nd. That it is better to attend a place of worship which is not entirely pure, or where just such doctrines are not delivered as we would wish, than not attend at all. It is of vast importance that the public worship of God should be maintained; and it is our duty to assist in maintaining it, to show by our example that we love it, and to win others also to love it. See Heb 10:25. At the same time, this remark should not be construed as enjoining it as our duty to attend where the true God is not worshipped, or where he is worshipped by pagan rites and pagan prayers. If, therefore, the Unitarian does not worship the true God, and if the Roman Catholic worships God in a manner forbidden, and offers homage to the creatures of God, thus being guilty of idolatry, it cannot be a duty to attend on such a place of worship. The synagogue. See Mt 4:23. Stood up for to read. The books of Moses were so divided that they could be read through in the synagogues once in a year. To these were added portions out of the prophets, so that no small part of them was read also once a year. It is not known whether our Saviour read the lesson which was the regular one for that day, though it might seem probable that he would not depart from the usual custom. Yet, as the eyes of all were fixed on him; as he deliberately looked out a place; and as the people were evidently surprised at what he did, it seems to be intimated that he selected a lesson which was not the regular one for that day. The same ceremonies in regard to conducting public worship which are here described are observed at Jerusalem by the Jews at the present time. Professor Hackett (Illustrations of Scripture, p. 232) says: "I attended the Jewish worship at Jerusalem, and was struck with the accordance of the ceremonies with those mentioned in the New Testament. The sacred roll was brought from the chest or closet where it was kept; it was handed by an attendant to the reader; a portion of it was rehearsed; the congregation rose and stood while it was read, whereas the speaker, as well as the others present, sat during the delivery of the address which formed a part of the service." {k} "Nazareth" Mt 2:23 {l} Mt 13:54; Joh 18:20; Ac 13:14; 17:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 17 Verse 17. There was delivered unto him. By the minister of the synagogue, or the keeper of the sacred books. They were kept in an ark or chest, not far from the pulpit, and the minister gave them to whomsoever he chose, to read them publicly. The book. The volume contained the prophecy of Isaiah. It would seem, from this, that the books were kept separate, and not united into one as with us. When he had opened the book. Literally, when he had unrolled the book. Books, among the ancients, were written on parchments or vellum that is, skins of beasts, and were rolled together on two rollers, beginning at each end, so that while reading they rolled off from one to the other. Different forms of books were indeed used, but this was the most common. When used the reader unrolled the MS as far as the place which he wished to find, and kept before him just so much as he would read. When the roller was done with, it was carefully deposited in a case. The place where it was written. Isa 61:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 18 Verse 18. The Spirit {m} of the Lord is upon me. Or, I speak by divine appointment. I am divinely inspired to speak. There can be no doubt that the passage in Isaiah had a principal reference to the Messiah. Our Saviour directly applies it to himself, and it is not easily applicable to any other prophet. Its first application might have been to the restoration of the Jews from Babylon; but the language of prophecy is often applicable to two similar events, and the secondary event is often the most important. In this case the prophet uses most striking poetic images to depict the return from Babylon, but the same images also describe the appropriate work of the Son of God. Hath anointed me. Anciently kings and prophets and the high-priest were set apart to their work by anointing with oil, 1 Ki 19:15,16; Ex 29:7; 1 Sa 9:16, &c. This oil or ointment was made of various substances, and it was forbidden to imitate it, Ex 30:34-38. Hence those who were set apart to the work of God as king, prophet, or priest, were called the Lord's anointed, 1 Sa 16:6; Ps 84:9; Isa 45:1. Hence the Son of God is called the Messiah, a Hebrew word signifying the Anointed, or the Christ, a Greek word signifying the same thing. And by his being anointed is not meant that he was literally anointed, for he was never set apart in that manner, but that God had set him apart for this work; that he had constituted or appointed him to be the prophet, priest, and king of his people. See Barnes on "Mt 1:1". To preach the gospel to the poor. The English word gospel is derived from two words--God or good, and spell, an old Saxon word meaning history, relation, narration, word, or speech, and the word therefore means a good communication or message. This corresponds exactly with the meaning of the Greek word -- a good or joyful message--glad tidings. By the poor are meant all those who are destitute of the comforts of this life, and who therefore may be more readily disposed to seek treasures in heaven; all those who are sensible of their sins, or are poor in spirit (Mt 5:3); and all the miserable and the afflicted, Isa 58:7. Our Saviour gave it as one proof that he was the Messiah, or was from God, that he preached to the poor, Mt 11:5. The Pharisees and Sadducees despised the poor; ancient philosophers neglected them; but the gospel seeks to bless them--to give comfort where it is felt to be needed, and where it will be received with gratitude. Riches fill the mind with pride, with self-complacency, and with a feeling that the gospel is not needed. The poor feel their need of some sources of comfort that the world cannot give, and accordingly our Saviour met with his greatest success among the poor; and there also, since, the gospel has shed its richest blessings and its purest joys. It is also one proof that the gospel is true. If it had been of men, it would have sought the rich and mighty; but it pours contempt on all human greatness, and seeks, like God, to do good to those whom the world overlooks or despises. See Barnes on "1 Co 1:26". To heal the brokenhearted. To console those who are deeply afflicted, or whose hearts are broken by external calamities or by a sense of their sinfulness. Deliverance to the captives. This is a figure originally applicable to those who were in captivity in Babylon. They were miserable. To grant deliverance to them and restore them to their country -- to grant deliverance to those who are in prison and restore them to their families--to give liberty to the slave and restore him to freedom, was to confer the highest benefit and impart the richest favour. In this manner the gospel imparts favour. It does not, indeed, literally open the doors of prisons, but it releases the mind captive under sin; it gives comfort to the prisoner, and it will finally open all prison doors and break off all the chains of slavery, and, by preventing crime, prevent also the sufferings that are the consequence of crime. Sight to the blind. This was often literally fulfilled, Mt 1:5; Joh 9:11; Mt 9:30, &c. To set at liberty them that are bruised. The word bruised, here, evidently has the same general signification as broken- hearted or the contrite. It means those who are pressed down by great calamity, or whose hearts are pressed or bruised by the consciousness of sin. To set them at liberty is the same as to free them from this pressure, or to give them consolation. {m} Isa 61:1 {n} "heal" 2 Ch 34:27; Ps 34:18; 51:17; 147:3; Isa 57:15 {o} "recovering" Ps 146:8; Is 29:18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 19 Verse 19. To preach the acceptable {q} year of the Lord. The time when God is willing to accept of men, or to receive sinners coming to him. The gospel assures us that the guilty may return, and that God will graciously receive them. There is, perhaps, here, an allusion to the year of jubilee--the fiftieth year, when the trumpet was blown, and through the whole land proclamation was made of the liberty of Hebrew slaves, of the remission of debts, and of the restoration of possessions to their original families, Le 25:8-13. The phrase "the acceptable year" means the time when it would be acceptable to God to proclaim such a message, or agreeable to him---to wit, under the gospel. {q} Isa 61:2; 63:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 20 Verse 20. And he closed the book. That is, he rolled it up again. See Barnes "Lu 4:17". And he gave it again to the minister. That is, to the one in the synagogue who had charge of the books. The word means servant, and the office was not much unlike that of a sexton now. It was his duty, among other things, to take charge of the books, to hand them to the reader of the law, and then return them to their place. And sat down. This was usual in speaking in their synagogues. See Barnes on "Mt 5:1". Were fastened on him. Were intently fixed on him, waiting to see what explanation he would give of the words. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 21 Verse 21. This scripture. This writing, or this part of the Scriptures. Fulfilled. It is coming to pass; the thing originally intended by it is about to be accomplished. In your ears. In your hearing; or you hear, in my preaching, the fulfillment of this prophecy. It is probable that he said much more than is here recorded, but Luke has preserved only the substance of his discourse. This was the amount or sum of his sermon, or his explanation of the passage, that it was now receiving its accomplishment. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 22 Verse 22. All bare him witness. All were witnesses of the power and truth of what he said. Their reason and conscience approved of it, and they were constrained to admit the force and propriety of it, and on this account they wondered. They wondered. They were struck with the truth and force of his words; and especially when they remembered that he was a native of their own place, and that they had been long acquainted with him, and that he should now claim to be the Messiah, and give so much evidence that he was the Christ. The gracious {r} words. The words of grace or favour; the kind, affectionate, and tender exposition of the words, and explanation of the design of his coming, and the nature of the plan of redemption. It was so different from the harsh and unfeeling mode of the Pharisees; so different from all their expectations respecting the Messiah, who they supposed to be a prince and a bloody conqueror, that they were filled with astonishment and awe. {r} Ps 45:2; Isa 50:4; Mt 13:54; Mr 6:2; Lu 2:47 {s} "Is not this Joseph's son" Joh 6:42 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 23 Verse 23. Physician, heal thyself. This proverb was probably in common use at that time. The meaning is this: Suppose that a man should attempt to heal another when he was himself diseased in the same manner; it would be natural to ask him first to cure himself, and thus to render it manifest that he was worthy of confidence. The connection of this proverb, here, is this: "You profess to be the Messiah. You have wrought miracles at Capernaum. You profess to be able to deliver us from our maladies, our sins, our afflictions. Show that you have the power, that you are worthy of our confidence, by working miracles here, as you profess to have done at Capernaum." It does not refer, therefore, to any purification of his own, or imply any reflection on him for setting up to teach them. It was only a demand that he would show the proper evidence by miracles why they should trust in him, and he proceeds to show them why he would not give them this evidence. Whatsoever we have heard done. Whatsoever we have heard that thou hast done. It would seem, from this, that Christ had before this wrought miracles in Capernaum, though the evangelist has not recorded them. In Capernaum. Capernaum was on the north-west corner of the Sea of Tiberias, and was not far from Nazareth. It is not improbable that some of those who then heard him might have been present and witnessed some of his miracles at Capernaum. See Barnes on "Mt 4:13". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 24 Verse 24. No {u} prophet is accepted. Has honour, or is acknowledged as a prophet. See Barnes on "Mt 13:57". {u} Mt 13:57; Joh 4:44 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 25 Verse 25. Of a truth. Truly, and therefore worthy of your credit. He calls attention to two cases where acknowledged prophets had so little honour in their own nation that they bestowed their favours on foreigners. So, says he, such is the want of faith in my own country, that I shall work no miracles here, but shall give the evidence of my divine mission to others. In Israel. In the land of Israel, or Judea. It was therefore the more remarkable, since there were so many in his own country whom he might have helped, that the prophet should have gone to a heathen city and aided a poor widow there. The days of Elias. The days of Elijah. See the account of this in 1 Ki 17:8-24. Three years and six months. From 1 Ki 18:1,45, it would seem that the rain fell on the third year--that is, at the end of the third year after the rain had ceased to fall at the usual time. There were two seasons of the year when rains fell in Judea--in October and April, called the early and latter rain; consequently there was an interval between them of six months. To the three years, therefore, when rain was withheld at the usual times, are to be added the previous six months, when no rain fell as a matter of course, and consequently three years and six months elapsed without rain. A great famine. A great want of food, from long-continued and distressing drought. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 26 Verse 26. Save unto Sarepta. Sarepta was a town between Tyre and Sidon, near the Mediterranean Sea. It was not a Jewish city, but a Sidonian, and therefore a Gentile town. The word "save" in this verse does not express the meaning of the original. It would seem to imply that the city was Jewish. The meaning of the verse is this: "He was sent to none of the widows in Israel. He was not sent except to Sarepta, to a woman that was a Sidonian." Dr. Thomson (The Land and the Book, vol. i. p. 232-236) regards Sarepta as the modern Sarafend. He says that the ruins have been frequently dug over for stone to build the barracks at Betrout, and that the broken columns, marble slabs, sarcophagi, and other ruins indicate that it was once a flourishing city. A large town was built there in the time of the Crusades. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 27 Verse 27. Many {x} lepers. For an account of the leprosy See Barnes on "Mt 8:1". Time of Eliseus. Time of Elisha. The word Eliseus is the Greek way of writing the word Elisha, as Elias is of Elijah. Saving Naaman the Syrian. The account of his cure is contained in 2 Ki 5:1-27. {x} 2 Ki 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 28 Verse 28. Filled with wrath. They were enraged, probably, for the following reasons: 1st. They saw that the cases applied to themselves, because they would not receive the miraculous evidences of his mission. 2nd. That he would direct his attention to others, and not to them. 3rd. That the Gentiles were objects of compassion with God, and that God often showed more favour to a single Gentile than to multitudes of Jews in the same circumstances. 4th. That they might be worse than the Gentiles. And, 5th. That it was a part of his design to preach the gospel to the Gentiles, and not confine his labours to them only. On these accounts their favour was soon turned to wrath, and the whole transaction shows us -- 1st. That popular applause is of little value. 2nd. That the slightest circumstances may soon turn the warmest professed friendship to hatred. And, 3rd. That men are exceedingly unreasonable in being unwilling to hear the truth and profit by it. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 29 Verse 29. The brow {2} of the hill whereon, &c. The region in which Nazareth was is hilly, though Nazareth was situated between two hills, or in a vale among mountains. The place to which they led the Saviour is still shown, and is called the Mount of Precipitation. It is at a short distance to the south of Nazareth. See BARNES on "Mt 2:23". Cast him down. This was the effect of a popular tumult. They had no legal right to take life on any occasion, and least of all in this furious and irregular manner. The whole transaction shows-- 1st. That the character given of the Galileans elsewhere as being peculiarly wicked was a just one. 2nd. To what extremities the wickedness of the heart will lead men when it is acted out. And, 3rd. That men are opposed to the truth, and that they would do anything, if not restrained, to manifest their opposition. {2} or "edge" {y} "that they might cast him down" Ps 37:32,33 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 30 Verse 30. Passing through the midst of them, went his way. This escape was very remarkable. It is remarkable that he should escape out of their hands when their very object was to destroy him, and that he should escape in so peaceful a manner, without violence or conflict. A similar case is recorded in Joh 8:59. There are but two ways of accounting for this: 1st. That other Nazarenes, who had not been present in the synagogue, heard what was doing and came to rescue him, and in the contest that rose between the two parties Jesus silently escaped. 2nd. More probably that Jesus by divine power, by the force of a word or look, stilled their passions, arrested-their purposes, and passed silently through them. That he had such a power over the spirits of men we learn from the occurrence in Gethsemane, when he said, "I am he; and they went backward and fell to the ground," Joh 18:6. {a} "passing through the midst" Joh 8:59; 10:39 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 31 Verse 31. No entry from BARNES for this verse. See Barnes on "Mt 1:21" through Mt 1:39 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 32 Verse 32. No entry from BARNES for this verse. {a} "for his word" Jer 23:29; Mt 7:28,29; Tit 2:15; Heb 4:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 33 Verse 33. No entry from BARNES for this verse. {b} "in the synagogue" Mr 1:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 34 Verse 34. No entry from BARNES for this verse. {3} "Let us alone" or "away" {c} "What have we to do with thee" Jas 2:19 {d} "I know thee" Lu 4:41 {e} "the Holy One of God" Ps 16:10; Da 9:24; Lu 1:35; Ac 3:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 35 Verse 35. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 36 Verse 36. No entry from BARNES for this verse. {f} "and they came out" 1 Pe 3:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 37 Verse 37. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 38 Verse 38. No entry from BARNES for this verse. {g} "And Simon's wife's" Mt 8:14; Mr 1:29 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 39 Verse 39. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 40 Verse 40. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 41 Verse 41. No entry from BARNES for this verse. {4} "suffered them not to speak", or "to say that they knew him to be" "Christ" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 42 Verse 42. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 43 Verse 43. No entry from BARNES for this verse. {h} "therefore am I sent" Mr 1:38 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 4 - Verse 44 Verse 44. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 1 LUKE CHAPTER V. Verse 1. The people pressed upon him. Multitudes came to hear. There were times in the life of our Saviour when thousands were anxious to hear him, and when many, as we have no reason to doubt, became his true followers. Indeed, it is not possible to tell what might have been his success, had not the Pharisees and scribes, and those who were in Office, opposed him, and taken measures to draw the people away from his ministry; for the common people heard him gladly, Mr 12:37. The Lake of Gennesaret. Called also the Sea of Galilee and the Sea of Tiberias. "Gennesaret was the more ancient name of the lake, taken from a small territory or plain of that name on its western borders. See Nu 34:11; Jos 19:35, where, after the Hebrew orthography, it is called Chinnereth" (Owen). The plain lying between Capernaum and Tiberias is said by Dr. Thomson (The Land and the Book, vol. i. p. 536) to be a little longer than thirty, and not quite twenty furlongs in breadth. It is described by Josephus as being, in his time, universally fertile. "Its nature is wonderful as well as its beauty. Its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temperature of the air is so well mixed that it agrees very well with these several sorts; particularly walnuts, which require the coldest air, flourish there in vast plenty. One may call this the ambition of Nature, where it forces those plants which are naturally enemies to one another to agree together. It is a happy conjunction of the seasons, as if every one laid claim to this country; for it not only nourishes different sorts of autumnal fruits beyond men's expectations, but preserves them a great while. It supplies men with the principal fruits; with grapes and figs continually during ten months of the year, and the rest of the fruits, as they become ripe, through the whole year; for, besides the good temperature of the air, it is also watered from a most fertile fountain." Dr. Thomson describes it now as "preeminently fruitful in thorns." This was the region of the early toils of our Redeemer. Here he performed some of his first and most amazing miracles; here he selected his disciples; and here, on the shores of this little and retired lake, among people of poverty and inured to the privations of fishermen, he laid the foundation of a religion which is yet to spread through all the world, and which has already blessed millions of guilty and miserable men, and translated them to heaven. {a} "And it came to pass" Mt 4:18; Mr 1:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 2 Verse 2. Two ships. The ships used on so small a lake were probably no more than fishing-boats without decks, and easily drawn up on the beach. Josephus says there were 230 of them on the lake, attended by four or five men each. That they were small is also clear from the account commonly given of them. A single large draught of fishes endangered them and came near sinking them. Standing by the lake. Anchored by the lake, or drawn up upon the beach. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 3 Verse 3. Which was Simon's. Simon Peter's. Prayed him. Asked him. He sat down. This was the common posture of Jewish teachers. They seldom or never spoke to the people standing. Comp. Mt 5:1. It may be somewhat difficult to conceive why Jesus should go into a boat and put off from the shore in order to speak to the multitude; but it is probable that this was a small bay or cove, and that when he was in the boat, the people on the shore stood round him in the form of an amphitheatre. It is not improbable that the lake was still; that scarcely a breeze passed over it; that all was silence on the shore, and that there was nothing to disturb his voice. In such a situation he could be heard by multitudes; and no spectacle could be more sublime than that of the Son of God--the Redeemer of the world--thus speaking from the bosom of a placid lake--the emblem of the peaceful influence of his own doctrines --to the poor, the ignorant, and the attentive multitudes assembled on the shore. Oh how much more effect may we suppose the gospel would have in such circumstances, than when pro- claimed among the proud, the gay, the honoured, even when assembled in the most splendid edifice that wealth and art could finish! __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 4 Verse 4. Launch {b} out. Go out with your vessels. Into the deep. Into the sea; at a distance from the shore. For a draught. A draught of fish; or let down your nets for the taking of fish. {b} Joh 21:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 5 Verse 5. Master. This is the first time that the word here translated Master {c} occurs in the New Testament, and it is used only by Luke. The other evangelists call him Rabbi, or Lord. The word here used means a prefect, or one placed over others, and hence it comes to mean teacher or guide. At thy word. At thy command. Though it seemed so improbable that they would take anything after having in vain toiled all night, yet he was willing to trust the word of Jesus and make the trial. This was a remarkable instance of faith. Peter, as it appears, knew little then of Jesus. He was not then a chosen apostle. Jesus came to these fishermen almost a stranger and unknown, and yet at his command Peter resolved to make another trial, and go once more out into the deep. Oh, if all would as readily obey him, all would be in like manner blessed. If sinners would thus obey him, they would find all his promises sure. He never disappoints. He asks only that we have confidence in him, and he will give to us every needful blessing. {c} Ps 127:1,2; Eze 37:11,12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 6 Verse 6. Their net brake. Or their net began, to break, or was about to break. This is all that is implied in the Greek word. If their nets had actually broken, as our English word seems to suppose, the fish would have escaped; but no more is meant than that there was such a multitude of fishes that their net was on the point of being rent asunder. {d} "And when they" Ec 11:6; Ga 6:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 7 Verse 7. They beckoned. They gave signs. Perhaps they were at a considerable distance, so that they could not be easily heard. Their partners. James and John. See Lu 5:10. The following remarks of Dr. Thomson (The Land and the Book, vol. it. p. 80,81) will furnish a good illustration of this passage. After describing the mode of fishing with the "hand-net" and the "drag-net," he adds: "Again, there is the bag-net and basket-net, of various kinds, which are so constructed and worked as to enclose the fish out in deep water. I have seen them of almost every conceivable size and pattern. It was with some one of this sort, I suppose, that Simon had toiled all night without catching anything, but which, when let down at the command of Jesus, enclosed so great a multitude that the net brake, and they filled two ships with the fish until they began to sink. Peter here speaks of toiling all night; and there are certain kinds of fishing always carried on at night. It is a beautiful sight. With blazing torch the boat glides over the flashing sea, and the men stand gazing keenly into it until their prey is sighted, when, quick as lightning, they fling their net or fly their spear; and often you see the tired fishermen come sullenly into harbour in the morning, having toiled all night in vain. Indeed, every kind of fishing is uncertain. A dozen times the angler jerks out a naked hook; the hand-net closes down on nothing; the drag-net brings in only weeds; the bag comes up empty. And then again, every throw is successful--every net is full; and frequently without any other apparent reason than that of throwing it on the right side of the ship instead of the left, as it happened to the disciples here at Tiberias." {e} Ex 23:5; Ga 6:2; Pr 18:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 8 Verse 8. When Simon Peter saw it. Saw the great amount of fishes; the remarkable success of letting down the net. He fell down at Jesus' knees. This was a common posture of supplication. He had no doubt now of the power and knowledge of Jesus. In amazement, wonder, and gratitude, and not doubting that he was in the presence of some divine being, he prostrated himself to the earth, trembling and afraid. So should sinful men always throw themselves at the feet of Jesus at the proofs of his power; so should they humble themselves before him at the manifestations of his goodness. Depart from me. This is an expression of Peter's humility, and of his consciousness of his unworthiness. It was not from want of love to Jesus; it did not show that he would not be pleased with his favour and presence; but it was the result of being convinced that Jesus was a messenger from God -- a high and holy being; and he felt that he was unworthy to be in his presence. In his deep consciousness of sin, therefore, he requested that Jesus would depart from him and his little vessel. Peter's feeling was not unnatural, though it was not proper to request Jesus to leave him. It was an involuntary, sudden request, and arose from ignorance of the character of Jesus. We are not worthy to be with him, to be reckoned among his friends, or to dwell in heaven with him; but he came to seek the lost and to save the impure. He graciously condescends to dwell with those who are humble and contrite, though they are conscious that they are not worthy of his presence; and we may therefore come boldly to him, and ask him to receive us to his home--to an eternal dwelling with him in the heavens. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 9 Verse 9. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 10 Verse 10. Fear not. He calmed their fears. With mildness and tenderness he stilled all their troubled feelings, and to their surprise announced that henceforward they should be appointed as heralds of salvation. From henceforth. Hereafter. Shalt catch men. Thou shalt be a minister of the gospel, and thy business shall be to win men to the truth that they may be saved. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 11 Verse 11. Forsook {h} all. It was not much that they left -- a couple of small boats and their nets; but it was all they had, even all their living. But this showed their love of Jesus, and their willingness to deny themselves, as really as if they had forsaken palaces and gold. All that Jesus asks is that we should leave all we have for him; that we should love him more than we do whatever friends or property we may possess, and be willing to give them all up when he requires it. {h} Mt 4:20; 19:27; Php 3:7,8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 12 Verse 12. No entry from BARNES for this verse. See Barnes on "Mt 8:2" through Mt 8:4 {i} "it came to pass" Mt 8:2; Mr 1:40 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 13 Verse 13. No entry from BARNES for this verse. {k} "I will; be thou clean" 2 Ki 5:10,14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 14 Verse 14. No entry from BARNES for this verse. {l} "as Moses commanded Le 14:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 15 Verse 15. No entry from BARNES for this verse. {m} "and great multitudes" Mt 4:25; Mr 3:7; Joh 6:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 16 Verse 16. No entry from BARNES for this verse. {n} "And he withdrew" Mt 14:23; Mr 3:7; Joh 6:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 17 Verse 17. See this passage explained in Barnes "Mt 9:1" through Mt 9:7. On a certain day. The time and place are not particularly mentioned here, but from Mt 9:1 it seems it was at Capernaum. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 18 Verse 18. No entry from BARNES for this verse. {p} "And, behold" Mt 9:2; Mr 2:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 19 Verse 19. The tiling See Barnes on "Mt 9:1" also Mt 9:2-7. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 20 Verse 20. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 21 Verse 21. No entry from BARNES for this verse. {q} "who can forgive" Ps 22:5; 103:3; 130:4; Is 1:18; 43:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 22 Verse 22. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 23 Verse 23. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 24 Verse 24. No entry from BARNES for this verse. {r} "take up thy couch" Joh 5:8,12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 25 Verse 25. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 26 Verse 26. No entry from BARNES for this verse. {s} "glorified God" Ac 4:21; Ga 1:24 {t} "were filled with fear" Lu 5:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 27 Verse 27. No entry from BARNES for this verse. See Barnes on "Mt 9:9" through Mt 9:13 {u} "And after these things" Mt 9:9; Mr 2:13 Verses 27-32. See Barnes on "Mt 9:9" through Mt 9:13. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 28 Verse 28. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 29 Verse 29. Made him a great feast. This circumstance Matthew, or Levi as he is here called, has omitted in his own gospel. This fact shows how little inclined the evangelists are to say anything in favour of themselves or to praise themselves. True religion does not seek to commend itself, or to speak of what it does, even when it is done for the Son of God. It seeks retirement; it delights rather in the consciousness of doing well than in its being known; and it leaves its good deeds to be spoken of, if spoken of at all, by others. This is agreeable to the direction of Solomon (Pr 27:2): "Let another man praise thee, and not thine own mouth." This feast was made expressly for our Lord, and was attended by many publicans, probably men of wicked character; and it is not improbable that Matthew got them together for the purpose of bringing them into contact with our Lord to do them good. Our Saviour did not refuse to go, and to go, too, at the risk of being accused of being a gluttonous man and a wine-bibber, a friend of publicans and sinners, Mt 11:19. But his motives were pure. In the thing itself there was no harm. It afforded an opportunity of doing good, and we have no reason to doubt that the opportunity was improved by the Lord Jesus. Happy would it be if all the great feasts that are made were made in honour of our Lord; happy if he would be a welcome guest there; and happy if ministers and pious people who attend them demeaned themselves as the Lord Jesus did, and they were always made the means of advancing his kingdom. But, alas! there are few places where our Lord would be so unwelcome as at great feasts, and few places that serve so much to render the mind gross, dissipated, and irreligious. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 30 Verse 30. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 31 Verse 31. No entry from BARNES for this verse. {w} "physician" Jer 8:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 32 Verse 32. No entry from BARNES for this verse. {x} "sinners to repentance" Lu 15:7,10; 1 Co 6:9-11; 1 Ti 1:15; 2 Pe 3:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 33 Verse 33. See this passage illustrated in Barnes on "Mt 9:14, also Mt 9:15-17. {y} "but thine eat and drink" Lu 7:34,35 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 34 Verse 34. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 35 Verse 35. No entry from BARNES for this verse. {z} "fast in those days" Isa 22:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 36 Verse 36. No entry from BARNES for this verse. {a} "And he spake a parable" Mt 9:16,17; Mr 2:21,22 {b} "agreeth" Le 19:19; De 22:11; 2 Co 6:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 37 Verse 37. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 38 Verse 38. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 39 Verse 39. Having drunk old wine, &c. Wine increases its strength and flavour, and its mildness and mellowness, by age, and the old is therefore preferable. They who had tasted such mild and mellow wine would not readily drink the comparatively sour and astringent juice of the grape as it came from the press. The meaning of this proverb in this place seems to be this: You Pharisees wish to draw my disciples to the austere and rigid duties of the ceremonial law--to fasting and painful rites; but they have come under a milder system. They have tasted the gentle and tender blessings of the gospel; they have no relish for your stern and harsh requirements. To insist now on their observing them would be like telling a man who had tasted of good, ripe, and mild wine to partake of that which is sour and unpalatable. At the proper time all the sterner duties of religion will be properly regarded; but at present, to teach them to fast when they see no occasion for it--when they are full of joy at the presence of their Master--would be like putting a piece of new cloth on an old garment, or new wine into old bottles, or drinking unpleasant wine after one had tasted that which was pleasanter. It would be ill-timed, inappropriate, and incongruous. {z} "The old is better" Jer 6:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 1 LUKE CHAPTER VI. Verses 1-11. See this passage explained: See Barnes on "Mt 12:1, also Mt 12:2-13. 1. Second sabbath after the first. See Barnes on "Mt 12:1". This phrase has given great perplexity to commentators. A literal translation would be, "on the sabbath called second first," or second first Sabbath. The word occurs nowhere else. It is therefore exceedingly difficult of interpretation. The most natural and easy explanation is that proposed by Scaliger. The second day of the Passover was a great festival, on which the wave-sheaf was offered, Le 23:11. From that day they reckoned seven weeks, or seven Sabbaths, to the day of Pentecost. The first Sabbath after that second day was called the second first, or the first from the second day of the feast. The second Sabbath was called the second second, or the second Sabbath from the second day of the feast; the third the third second, &c. This day, therefore, on which the Saviour went through the fields, was the first Sabbath that occurred after the second day of the feast. Rubbing them in their hands. The word corn here means wheat or barley, and not maize, as in America. They rubbed it in their hands to separate the grain from the chaff. This was common and allowable. Dr. Thomson (The Land and the Book, vol. it. p. 510, 511) says: "I have often seen my muleteers, as we passed along the wheat-fields, pluck off ears, rub them in their hands, and eat the grains, unroasted, just as the apostles are said to have done. This also is allowable. The Pharisees did not object to the thing itself, only to the time when it was done. They said it was not lawful to do this on the Sabbath-day. It was work forbidden by those who, through their traditions, had made man for the Sabbath, not the Sabbath for man." So Professor Hackett (Illustrations of Scripture, p. 176, 177) says: "The incident of plucking the ears of wheat, rubbing out the kernels in their hands, and eating them (Lu 6:1), is one which the traveller sees often at present who is in Palestine at the time of the gathering of the harvest. Dr. Robinson relates the following case: `Our Arabs were an hungered, and, going into the fields, they plucked the ears of corn and did eat, rubbing them in their hands. On being questioned, they said this was an old custom, and no one would speak against it; they were supposed to be hungry, and it was allowed as a charity.'* The Pharisees complained of the disciples for violating the Sabbath and not any rights of property." {*} Biblical Researches, vol. ii. p. 192. {a} "And it came to pass" Mt 12:1; Mr 2:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 2 Verse 2. No entry from BARNES for this verse. {b} "that which is not lawful" Ex 20:10; Is 58:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 3 Verse 3. No entry from BARNES for this verse. {c} "what David did" 1 Sa 21:6. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 4 Verse 4. No entry from BARNES for this verse. {d} "which it is not lawful" Le 24:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 5 Verse 5. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 6 Verse 6. No entry from BARNES for this verse. {e} "And it came to pass" Mt 12:10; Mr 3:1; Lu 13:14; 14:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 7 Verse 7. No entry from BARNES for this verse. {f} "heal on the Sabbath day" Joh 9:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 8 Verse 8. But he knew their thoughts. He knew their thoughts--their dark, malicious designs--by the question which they proposed to him, whether it was lawful to heal on the Sabbath-days (Matthew). In reply to their question, Jesus asked them whether they would not release a sheep on the Sabbath-day if it was fallen into a pit, and also asked them whether it was better to do good than to do evil on that day, implying that to omit to do good was, in fact, doing evil. {g} "But he knew their thoughts" Job 42:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 9 Verse 9. No entry from BARNES for this verse. {h} "Is it lawful on the sabbath days" Ex 20:10; Lu 14:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 10 Verse 10. No entry from BARNES for this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 11 Verse 11. Were filled with madness. Probably -- 1st. Because he had shown his power to work a miracle. 2nd. Because he had shown his power to do it contrary to what they thought was right. 3rd. Because by doing it he had shown that he was from God, and that they were therefore wrong in their views of the Sabbath. And, 4th. Because he had shown no respect to their views of what the law of God demanded. Pride, obstinacy, malice, and disappointed self- confidence were all combined, therefore, in producing madness. Nor were they alone. Men are often enraged because others do good in a way which they do not approve of. God gives success to others; and because he has not accommodated himself to their views of what is right, and done it in the way which they would have prescribed, they are enraged, and filled with envy at men more successful than themselves. Communed one with another. Spoke together, or laid a plan. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 12 Verse 12. And it came to pass in those days. The designation of the time here is very general. It means about the time when the events occurred which had been just narrated. He went out into a mountain. Jesus was accustomed to resort to such places to hold communion with God, Mr 6:46. He did it because it was retired, free from interruption, and fitted by impressiveness and grandeur to raise the thoughts to the God that had formed the high hills and the deep-shaded groves, And continued all night in prayer to God. There has been a difference of opinion about this passage, whether it means that he spent the night in the act of praying to God, or in a place of prayer. The Jews had places of prayer, called oratories, built out of their cities or towns, where they could retire from the bustle of a city and hold communion with God. They were built on the banks of rivers (comp. Ac 16:13), in groves, or on hills. They were rude enclosures, made by building a rough wall of stone around a level piece of ground, and capable of accommodating a small number who might resort thither to pray. But the more probable opinion is that he spent the whole night in supplication; for -- 1st. This is the obvious meaning of the passage. 2nd. The object for which he went out, was to pray. 3rd. It was an occasion of great importance. He was about to send out his apostles --to lay the foundation of his religion --and he therefore set apart this time specially to seek the divine blessing. 4th. It was no unusual thing for Jesus to spend much time in prayer, and we are not to wonder that he passed an entire night in supplication. If it be asked why Jesus should pray at all if he was divine, it may be replied that he was also a man -- a man subject to the same sufferings as others, and, as a man, needing the divine blessing. There was no more inconsistency in his praying than there was in his eating. Both were means employed for an end, and both were equally consistent with his being divine. But Jesus was also Mediator, and as such it was proper to seek the divine direction and blessing. In this case he has set us an example that we should follow. In great emergencies, when we have important duties, or are about to encounter special difficulties, we should seek the divine blessing and direction by prayer. We should set apart an unusual portion of time for supplication. Nay, if we pass the whole night in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the world often pass whole nights in plans of gain or in dissipation, and shall it be esteemed strange that Christians should spend an equal portion of time in the far more important business of religion? {l} "And it came to pass" Mt 14:23 {m} "into a mountain to pray" Mt 6:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 13 Verse 13. See Barnes on "Mt 10:1"; See Barnes on "Mt 10:2" See Barnes on "Mt 10:3"; See Barnes on "Mt 10:4" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 14 Verse 14. See Barnes on "Mt 10:1"; See Barnes on "Mt 10:2" See Barnes on "Mt 10:3"; See Barnes on "Mt 10:4" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 15 Verse 15. See Barnes on "Mt 10:1"; See Barnes on "Mt 10:2" See Barnes on "Mt 10:3"; See Barnes on "Mt 10:4" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 16 Verse 16. See Barnes on "Mt 10:1"; See Barnes on "Mt 10:2" See Barnes on "Mt 10:3"; See Barnes on "Mt 10:4" {p} "Judas, the brother" Jude 1:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 17 Verse 17. And stood in the plain. It is not affirmed, however, that he stood in the plain when he delivered the following discourse. There has been some doubt whether the following discourse is the same as that recorded in the 5th, 6th, and 7th chapters of Matthew, or whether the Saviour repeated the substance of that discourse, and that Luke recorded it as he repeated it. The reasons which have led many to sup- pose that they refer to the same are -- 1st. That the beginning and the close are alike. 2nd. That the substance of each is the same. And, 3rd. That after the discourse was delivered, both affirm that Jesus went to Capernaum and healed the servant of the centurion, Mt 8:5-13; Lu 7:1-10. On the other hand, Matthew says that the sermon was delivered on the mountain (Mt 5:1); it is thought to be implied that Luke affirms that it was in the plain. Matthew says that he sat; Luke, that he stood. Yet there is no reason to suppose that there is a difference in the evangelists. Jesus spent the night on the mountain in prayer. In the morning he descended into the open plain and healed many. While there, as Luke says, he "stood" and received those who came to him, and healed their diseases. There is no impropriety in supposing that, being pressed by multitudes, he retired into the mountain again, or to an eminence in the plain, or to the side of the mountain, where the people might be more conveniently arranged and seated to hear him. There he sat, as recorded by Matthew, and delivered the discourse; for it is to be observed that Luke does not say that he delivered the sermon on the plain, but only that he healed the sick there. Tyre and Sidon. See Barnes on "Mt 11:21". {q} "great multitude", Mt 4:25; Mr 3:7 {r} "to be healed", Ps 103:3; 107:17-20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 18 Verse 18. Vexed. The word vex with us means to provoke, irritate, by petty provocations. Here it means, however, to afflict, to torment -- denoting deep and heavy trials. Unclean spirits. Demons that Were impure and unholy, having a delight in tormenting, and in inflicting painful and loathsome diseases. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 19 Verse 19. Virtue Healing power. See Barnes on "Mr 5:30". {s} "touch him", Nu 21:8,9; Mt 14:36; Joh 3:14,15 {t} "there went virtue out of him", Mr 5:30; Lu 8:46 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 20 Verses 20-49. See this passage fully illustrated in the sermon on the mount, in the 5th, 6th, and 7th chapters of Matthew. {u} "he lifted up his eyes", Mt 5:2 {v} "ye that weep", Jas 2:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 21 Verse 21. That hunger now. Matthew has it, "that hunger and thirst after righteousness." Matthew has expressed more fully what Luke has briefly, but there is no contradiction. {w} "that hunger now", Is 55:1 {x} "shall be filled", Ps 107:9 {y} "that weep now", Is 61:3; Re 21:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 22 Verse 22. No Barnes text for this verse. {z} "hate you", Joh 17:14 {a} "separate you", 1 Pe 2:19,20; 3:14; 4:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 23 Verse 23. No Barnes text for this verse. {b} "Rejoice ye in that day", Ac 5:41; Col 1:24; Jas 1:2 {c} "for in the like manner", Hab 2:9; Jas 5:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 24 Verses 24-26. These verses have been omitted by Matthew. They seem to have been spoken to the Pharisees. Verse 24. Who are rich. In this world's goods. They loved them; they had sought for them; they found their consolation in them. It implies, farther, that they would not seek or receive consolation from the gospel. They were proud, and would not seek it; satisfied, and did not desire it; filled with cares, and had no time or disposition to attend to it. All the consolation which they had reason to expect they had received. Alas! how poor and worthless is such consolation, compared with that which the gospel would give! Woe unto you that are full! Not hungry. Satisfied with their wealth, and not feeling their need of anything better than earthly wealth can give. Many, alas! are thus full. They profess to be satisfied. They desire nothing but wealth, and a sufficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure for ever. Ye shall hunger. Your property shall be taken away, or you shall see that it is of little value; and then you shall see the need of something better. You shall feel your want and wretchedness, and shall hunger for something to satisfy the desires of a dying, sinful soul. That laugh now. Are happy, or thoughtless, or gay, or filled with levity. Shall mourn and weep. The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your laughter shall be turned into sorrow. There is a place where you cannot laugh, and there you will see the folly of having passed the proper time of preparing for such scenes in levity and folly. Alas! how many thus spend their youth ! and how many weep when it is too late! God gives them over, and laughs at THEIR calamity, and mocks when their fear comes, Pr 1:26. To be happy in such scenes, it is necessary to be sober, humble, pious in early life. Then we need not weep in the day of calamity; then there will be no terror in death; then there will be nothing to fear in the grave. {d} "you that are rich", Hab 2:9; Jas 5:1 {e} "ye have received", Lu 16:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 25 Verse 25. No Barnes text for this verse. {f} "you that are full", Is 28:7; 65:13 {g} "laugh now", Pr 14:13; Eph 5:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 26 Verses 24-26. These verses have been omitted by Matthew. They seem to have been spoken to the Pharisees. Who are rich. In this world's goods. They loved them; they had sought for them; they found their consolation in them. It implies, farther, that they would not seek or receive consolation from the gospel. They were proud, and would not seek it; satisfied, and did not desire it; filled with cares, and had no time or disposition to attend to it. All the consolation which they had reason to expect they had received. Alas! how poor and worthless is such consolation, compared with that which the gospel would give! Woe unto you that are full! Not hungry. Satisfied with their wealth, and not feeling their need of anything better than earthly wealth can give. Many, alas! are thus full. They profess to be satisfied. They desire nothing but wealth, and a sufficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure for ever. Ye shall hunger. Your property shall be taken away, or you shall see that it is of little value; and then you shall see the need of something better. You shall feel your want and wretchedness, and shall hunger for something to satisfy the desires of a dying, sinful soul. That laugh now. Are happy, or thoughtless, or gay, or filled with levity. Shall mourn and weep. The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your laughter shall be turned into sorrow. There is a place where you cannot laugh, and there you will see the folly of having passed the proper time of preparing for such scenes in levity and folly. Alas! how many thus spend their youth! and how many weep when it is too late! God gives them over, and laughs at THEIR calamity, and mocks when their fear comes, Pr 1:26. To be happy in such scenes, it is necessary to be sober, humble, pious in early life. Then we need not weep in the day of calamity; then there will be no terror in death; then there will be nothing to fear in the grave. {d} "you that are rich", Hab 2:9; Jas 5:1 {e} "ye have received", Lu 16:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 27 Verse 27. See Barnes "Mt 5:44,45" {i} "Love you enemies", Joh 4:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 28 Verse 28. See Barnes "Mt 5:44,45" {k} "pray for them" Ex 23:4,5; Pr 25:21; Mt 5:44; Lu 6:35; Ro 12:20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 29 Verse 29. See Barnes "Mt 5:39" {l} "and unto him that smiteth thee on one cheek" Mt 5:39 {m} "And him that taketh away thy cloak" 1 Co 6:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 30 Verse 30. See Barnes "Mt 5:42" {n} "Give to every man" De 15:7,8,10; Pr 19:17; 21:26; Mt 5:42 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 31 Verse 31. See Barnes Mt 7:12 {o} "And as you would that men" Mt 7:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 32 Verses 32-36. See Barnes "Mt 5:46-48" {p} "love ye your enemies" Lu 6:37 {q} "lend" Ps 37:26; 112:5 {r} "ye shall be the children" Mt 5:45 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 33 Verse 33. See Barnes "Mt 5:46-48" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 34 Verse 34. See Barnes "Mt 5:46-48" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 35 Verse 35. See Barnes "Mt 5:46-48" {p} "love ye your enemies" Lu 6:27 {q} "lend" Ps 37:26; 112:5 {r} "ye shall be the children" Mt 5:45 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 36 Verse 36. See Barnes "Mt 5:46-48" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 37 Verses 37-42. See Barnes "Mt 7:1-9" {s} "judge not" Mt 7:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 38 Verse 38. Good measure. They shall give you good measure, or full measure. Pressed down. As figs or grapes might be, and thus many more might be put into the measure. Shaken together. To make it more compact, and thus to give more. Running over. So full that the measure would overflow. Shall men give. This is said to be the reward of giving to the poor and needy; and the meaning is that the man who is liberal will find others liberal to him in dealing with them, and when he is also in circumstances of want. A man who is himself kind to the poor--who has that character established--will find many who are ready to help him abundantly when he is in want. He that is parsimonious, close, niggardly, will find few or none who will aid him. Into your bosom. That is, to you. The word bosom here has reference to a custom among Oriental nations of making the bosom or front part of their garments large, so that articles could be carried in them, answering the purpose of our pockets. Comp. Ex 4:6,7; Pr 6:27; Ru 3:15. {t} "and it shall be given unto you" Pr 19:17; Mt 10:42 {u} "shall men give into your bosom" Ps 79:12 {v} "for with the same measure" Mt 7:2; Mr 4:24; Jas 2:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 39 Verse 39. A parable. A proverb or similitude. Can the blind lead the blind? See Barnes on "Mt 15:14. {w} "Can the blind" Mt 15:14. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 40 Verse 40. The disciple is not, &c. The learner is not above his teacher, does not know more, and must expect to fare no better. This seems to have been spoken to show them that they were not to expect that their disciples would go beyond them in attainments; that if they were blind, their followers would be also; and that therefore it was important for them to understand fully the doctrines of the gospel, and not to be blind leaders of the blind. Every one that is perfect. The word rendered is perfect means sometimes to repair or mend, and is thus applied to mending nets, Mt 4:21; Mr 1:19. Hence it means to repair or amend in a moral sense, or to make whole or complete. Here it means, evidently, thoroughly instructed or informed. The Christian should be like his master --holy, harmless, and undefiled, and separate from sinners. He should copy his example, and grow into the likeness of his Redeemer. Nor can any other be a Christian. {x} "The disciple" Mt 10:24; Joh 13:16; 15:20 {1} "that is perfect" \\or shall be perfected as his master . __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 41 Verses 41, 42. See Barnes "Mt 7:3, See Barnes on "Mt 7:4" See Barnes on "Mt 7:5". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 42 Verse 42. See Barnes on "Mt 7:3"; See Barnes on "Mt 7:4"; See Barnes on "Mt 7:5". {y} "cast out", Pr 18:17; Ro 2:1,21 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 43 Verse 43. See Barnes "Mt 7:16"; See Barnes "Mt 7:17"; See Barnes "Mt 7:18". {z} "a good tree" Mt 7:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 44 Verse 44. See Barnes "Mt 7:16; See Barnes "Mt 7:17"; See Barnes "Mt 7:18". {a} "every tree" Mt 12:33\\ {2} "grapes" or, "a grape" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 45 Verse 45. This verse is not found in the sermon on the mount as recorded by Matthew, but is recorded by him in Mt 12:35. See Barnes on "Mt 12:35". {b} "A good man" Mt 12:35. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 46 Verse 46. See Barnes on "Mt 7:21"; See Barnes on "Mt 7:22"; See Barnes on "Mt 7:23"; See Barnes on "Mt 7:24"; See Barnes on "Mt 7:25"; See Barnes on "Mt 7:26"; See Barnes on "Mt 7:27". {c} "call ye me good" Mal 1:6; Mt 7:21; 25:11; Lu 13:25; Ga 6:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 47 Verse 47. See Barnes on "Mt 7:21"; See Barnes on "Mt 7:22"; See Barnes on "Mt 7:23"; See Barnes on "Mt 7:24"; See Barnes on "Mt 7:25"; See Barnes on "Mt 7:26"; See Barnes on "Mt 7:27". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 48 Verse 48. See Barnes on "Mt 7:21"; See Barnes on "Mt 7:22"; See Barnes on "Mt 7:23"; See Barnes on "Mt 7:24"; See Barnes on "Mt 7:25"; See Barnes on "Mt 7:26"; See Barnes on "Mt 7:27". {d} "is like a man" Mt 7:25,26 {e} "could not shake it" 2 Pe 1:10; Jude 1:24 {f} "founded upon a rock" Ps 46:1-3; 62:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 49 Verse 49. See Barnes on "Mt 7:21"; See Barnes on "Mt 7:22"; See Barnes on "Mt 7:23"; See Barnes on "Mt 7:24"; See Barnes on "Mt 7:25"; See Barnes on "Mt 7:26"; See Barnes on "Mt 7:27". {g} "heareth" Jas 1:24-26 {h} "it fell" Pr 28:18; Hos 4:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 1 Verses 1-10. See Barnes "Mt 8:5"; See Barnes "Mt 8:6"; See Barnes "Mt 8:7"; See Barnes "Mt 8:8"; See Barnes "Mt 8:9"; See Barnes "Mt 8:10"; See Barnes "Mt 8:11"; See Barnes "Mt 8:12" ' See Barnes "Mt 8:13" Verse 1. In the audience of the people. In the hearing of the people. {a} "Now when he had ended" Mt 8:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 2 Verse 2. Who was dear unto him. That is, he was valuable, trusty, and honoured. {b} "dear" Job 31:15; Pr 29:21 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 3 Verse 3. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 4 Verse 4. They besought him instantly. Urgently or earnestly. He was worthy. The centurion. He had showed favour to the Jews, and it was not improper to show him a kindness. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 5 Verse 5. No note by Barnes on this verse. {c} "loveth our nation" 1 Ki 5:1; Ga 5:6; 1 Jo 3:14; 5:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 6 Verse 6. No notes by Barnes on this verse. {d} "trouble not thyself" Lu 8:49 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 7 Verse 7. No notes by Barnes on this verse. {e} "say in a word" Ps 107:20. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 8 Verse 8. No notes by Barnes on this verse. {1} "one" or, "this man" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 9 Verse 9. No notes on this verse by Barnes. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 10 Verse 10. No notes by Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 11 Verse 11. A city called Nain. This city was in Galilee, in the boundaries of the tribe of Issachar. It was about two miles south of Mount Tabor, and not far from Capernaum. It is now a small village inhabited by Jews, Mohammedans, and Christians. Dr. Thomson (The Land and the Book, vol. ii. p. 158) locates it on the north-west corner of a mount now called Jebel ed Duhy, one hour's ride from the foot of Mount Tabor. Of this place he says: "This mount is now called Jebel ed Duhy, and that small hamlet on the north-west comer of it is Nain, famous for the restoration of the widow's son to life. It was once a place of considerable extent, but is now little more than a cluster of ruins, among which dwell a few families of fanatical Moslems. It is in keeping with the one historic incident that renders it dear to the Christian, that its only antiquities are tombs. These are situated mainly on the east of the village, and it was in that direction, I presume, that the widow's son was being carried on that memorable occasion. It took me just an hour to ride from the foot of Tabor to Nain." __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 12 Verse 12. The gate of the city. Cities were surrounded by walls, to defend them from their enemies. They were entered through gates placed at convenient distances from each other. In most cities it was not allowed to bury the dead within the walls; hence they were borne to some convenient burial-place in the vicinity of the city. A dead man carried out. A funeral procession. Anciently no Jews were buried within the walls of the city, except the kings and distinguished persons, 1 Sa 28:3;2 Ki 21:18. The custom of burying within cities, and especially within the walls of churches or in their vicinity, had its origin among Christians very early; yet perhaps few customs are more deleterious to health than burials within large cities, especially within the walls of frequented buildings. The effluvia from dead bodies is excessively unwholesome. Burial places should be in situations of retirement, far from the tread of the gay and busy world, where all the feelings may be still and calm, and where there can be no injury to health from the mouldering bodies of the dead. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 13 Verse 13. No notes by Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 14 Verse 14. No notes by Barnes on this verse. {2} "bier" or, "coffin" {f} "Arise" Lu 8:54; Ac 9:40; Ro 4:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 15 Verse 15. No notes by Barnes on this verse. {g} "sat up" 2 Ki 4:32-37; Lu 13:21; Joh 11:44 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 16 Verse 16. Came a fear on all. An awe or solemnity at the presence of one who had power to raise the dead, and at the miracle which had been performed. Glorified God. Praised or honoured God that he had sent such a prophet. And, That God hath visited his people. Some said one thing and some another, but all expressing their belief that God had showed peculiar favour to the people. Hath visited. See Barnes "Lu 1:68". The raising of this young man was one of the most decisive and instructive of our Lord's miracles. There was no doubt that he was dead. There could be no delusion, and no agreement to impose on the people. He came near to the city with no reference to this young man; he met the funeral procession, as it were, by accident, and by a word he restored him to life. All those who had the best opportunity of judging-the mother, the friends-- believed him to be dead, and were about to bury him. The evidence that he came to life was decisive. He sat up, he spake, and all were impressed with the full assurance that God had raised him to life. Many witnesses were present, and none doubted that Jesus by a word had restored him to his weeping mother. The whole scene was affecting. Here was a widowed mother who was following her only son, her stay and hope, to the grave. He was borne along--one in the prime of life and the only comfort of his parent--impressive proof that the young, the useful, the vigorous, and the lovely may die. Jesus met them, apparently a stranger. He approached the procession as if he had something important to say; he touched the bier, and the procession stood still. He was full of compassion for the weeping parent, and by a word restored the youth, stretched upon the bier, to life. He sat up, and spake. Jesus therefore had power over the dead. He also has power to raise sinners, dead in trespasses and sins, to life. He can speak the word, and, though in their death of sin they are borne along toward ruin, he can open their eyes, and raise them up, and restore them revived to real life or to their friends. Often he raises up children in this manner, and gives them, converted to God, to their friends, imparting as real joy as he gave to the widow of Nain by raising her son from the dead. And every child should remember, if he has pious parents, that there is no way in which he can give so much joy to them as embracing Him who is the resurrection and the life, and resolving to live to his glory. {h} "great prophet" Lu 24:19 {i} "God hath visited" Lu 1:68 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 17 Verse 17. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 19 Verses 19-35. See Barnes on "Mt 11:2" through Matthew 11:19. Verse 19. No specific Barnes text on this verse. {k} "And John, calling" Mt 11:2 . __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 20 Verse 20. No Barnes notes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 22 Verse 22. No Barnes text on this verse. {m} "tell John" Joh 1:46 {n} "the blind see" Is 35:5,6 {o} "to the poor the gospel is preached" Lu 4:18; Jas 2:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 23 Verse 23. No Barnes text on this verse. {p} "offended in me." Is 8:14-15; Mt 11:6; 13:57; Lu 2:34; Joh 6:66 1 Co 1:21-28 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 24 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 25 Verse 25. No Barnes text on this verse. {q} "in kings' courts" 2 Sa 19:35; Es 1:3,11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 26 Verse 26. No Barnes text on this verse. {r} "A prophet" Lu 1:76 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 27 Verse 27. No Barnes text on this verse. {s} "Behold, I sold" Mal 3:1; Lu 1:15-17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 29 Verse 29. The people. The common people. That heard him. That heard John. The publicans. The tax-gatherers, the worst kind of people, who had, however, been converted. Justified God. Considered God as just or right in the counsel which he gave by John --to wit, in calling men to repentance, and in denouncing future wrath on the impenitent. Comp. Mt 11:19. Being baptized, &c. They showed that they approved of the message of God by submitting to the ordinance which he commanded--the ordinance of baptism. This verse and the following are not to be considered as the words of Luke, but the continuation of the discourse of our Lord. He is saying what took place in regard to John. Among the common people he was approved and obeyed; among the rich and learned he was despised. {t} "justified" Ps 51:4; Ro 3:4 {u} "baptized" Mt 3:5,6; Lu 3:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 30 Verse 30. But the Pharisees and lawyers rejected, &c. It appears from Mt 3:7 that some of the Pharisees came to John to be baptized; but still this is entirely consistent with the supposition that the great mass of Pharisees and lawyers rejected him. The counsel of God. The counsel of God toward them was the solemn admonition by John to repent and be baptized, and be prepared to receive the Messiah. This was the command or revealed will of God in relation to them. When it is said that they rejected the counsel of God, it does not mean that they could frustrate his purposes, but merely that they violated his commands. Men cannot frustrate the real purposes of God, but they can contemn his messages, they can violate his commands, and thus they can reject the counsel which he gives them, and treat with contempt the desire which he manifests for their welfare. Against themselves. To their own hurt or detriment. God is wise and good. He knows what is best for us. He, therefore, that rejects what God commands, rejects it to his own injury. It cannot be well for any mortal to despise what God commands him to do. {3} "rejected" or, "frustrated" {v} "counsel of God" Ac 20:27 {4} "against themselves" or, "within themselves" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 31 Verse 31. See this passage explained in the Notes on Mt. 11:16-19. See Barnes on "Mt 11:16"; See Barnes on "Mt 11:17"; See Barnes on "Mt 11:18"; See Barnes on "Mt 11:19". {w} "Whereunto then shall I" Mt 3:4; Mr 1:6; Lu 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 32 Verse 32. See this passage explained in the Notes on Mt. 11:16-19. See Barnes on "Mt 11:16"; See Barnes on "Mt 11:17"; See Barnes on "Mt 11:18"; See Barnes on "Mt 11:19". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 33 Verse 33. See this passage explained in the Notes on Mt. 11:16-19. See Barnes on "Mt 11:16"; See Barnes on "Mt 11:17"; See Barnes on "Mt 11:18"; See Barnes on "Mt 11:19". {x} "came neither eating bread" Mt 3:4; Mr 1:6; Lu 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 34 Verse 34. See this passage explained in the Notes on Mt. 11:16-19. See Barnes on "Mt 11:16"; See Barnes on "Mt 11:17"; See Barnes on "Mt 11:18"; See Barnes on "Mt 11:19". {y} "Son of man" Joh 2:2; 12:2; Lu 7:36 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 35 Verse 35. And the Lord said. This clause is wanting in almost all the manuscripts, and is omitted by the best critics. {z} "Wisdom is justified" Pr 8:32-36; 17:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 36 Verse 36. One of the Pharisees. His name was Simon, Lu 7:10. Nothing more is known of him. It is not improbable, however, from what follows (Lu 7:40-47), that he had been healed by the Saviour of some afflictive disease, and made this feast to show his gratitude. Sat down to meat. The original word here means only that he placed himself or reclined at the table. The notion of sitting at meals is taken from modern customs, and was not practised by the Jews. See Barnes "Mt 23:6". Meat. Supper. Food of any kind. Sat down to eat. {a} "one of the Pharisees" Mt 26:6; Mr 14:3; Joh 11:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 37 Verse 37. In the city. What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem. Which was a sinner. Who was depraved or wicked. This woman, it seems, was known to be a sinner--perhaps an abandoned woman or a prostitute. It is certain that she had much to be forgiven, and she had probably passed her life in crime. There is no evidence that this was the woman commonly called Mary Magdalene. An alabaster-box, &c. See Barnes "Mr 14:3". {b} "a sinner" Lu 5:32; Lu 7:34; 1 Ti 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 38 Verse 38. Stood at his feet behind him. They reclined, at their meals, on their left side, and their feet, therefore, were extended from the table, so that persons could easily approach them. See Barnes "Mt 23:6". Began to wash his feet. The Jews wore sandals. These were taken off when they entered a house. It was an act of hospitality and kindness to wash the feet of a guest. She therefore began to show her love for the Saviour, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet in the manner of a servant. Kissed his feet. The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus, and at the same time her humility and sense of sin by kissing his feet, There could be few expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herself and sought forgiveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box--perhaps procured by a guilty life--and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have--all that we have gained in lives of sin, in our professions, by merchandise and toil, while we were sinners--offering all to his service. Thus shall we show the sincerity of our repentance, and thus shall we hear his gracious voice pronounce our sins forgiven. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 39 Verse 39. He spake within himself. Thought. If he were a prophet. The word prophet here means, not one who predicts future events, but one who knows the hearts of men. If Jesus had been sent from God as a prophet, he supposed that he would have known the character of the woman and would have rebuked her. Would have known, etc. Because Jesus did not rebuke her and drive her from his presence, he inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners. They judged our Saviour by their own rules, and supposed that he would act in the same way; and Simon therefore concluded that he did not know her character and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost; and no person ever came to him so sure of finding a friend, as those who came conscious that they were deeply depraved, and mourning on account of their crimes. That toucheth him. The touch of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it. See Mt 9:11. {c} "This man" Joh 9:24 {d} "she is a sinner" Lu 15:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 40 Verse 40. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 41 Verse 41. A certain creditor. A man who had lent money or sold property, the payment for which was yet due. Five hundred pence. About 69 dollars 26 cents, or £14, 11s. 8d. See Barnes "Mt 18:28". Fifty. About 7 dollars, or £1, 9s. 2d {5} "pence" See Barnes "Mt 18:28". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 42 Verse 42. Frankly forgave. Freely forgave, or forgave entirely without any compensation. This is not designed to express anything about the way in which God forgives sinners. He forgives-- forgives freely, but it is in connection with the atonement made by the Lord Jesus. If it was a mere debt which we owed to God, he might forgive, as this creditor did, without any equivalent. But it is crime which he forgives. He pardons as a moral governor. A parent might forgive a debt without any equivalent; but he cannot pardon an offending child without regarding his own character as a parent, the truth of his threatenings, the good order of his house, and the maintenance of his authority. So our sins against God, though they are called debts, are called so figuratively. It is not an affair of money, and God cannot forgive us without maintaining his word, the honour of his government, and law--in other words, without an atonement. It is clear that by the creditor here our Saviour meant to designate GOD, and by the debtors, sinners and the woman present. Simon, whose life had been comparatively upright, was denoted by the one that owed fifty pence; the woman, who had been an open and shameless sinner, was represented by the one that owed five hundred. Yet neither could pay. Both must be forgiven or perish. So, however much difference there is among men, all need the pardoning mercy of God, and all, without that, must perish. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 43 Verse 43. I suppose, &c. He saw not the point of our Lord's parable. By thus saying, therefore, he condemned himself, and prepared the way for our Lord's reproof. {f} {rightly judged} Ps 116:16-18; 1 Co 15:9; 1 Ti 1:13-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 44 Verse 44. Seest thou this woman? You see what this woman has done to me, compared with what you have done. She has shown me expressions of regard which you, in your own house, have not shown. I entered into thine house. I came at your invitation, where I might expect all the usual rites of hospitality. Thou gavest me no water for my feet. Among Eastern people it was customary, before eating, to wash the feet; and to do this, or to bring water for it, was one of the rites of hospitality. See Ge 18:4; Jud 19:21. The reasons for this were, that they wore sandals, which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 45 Verse 45. Thou gavest me no kiss. The kiss was a token of affection or a common mode of salutation, and Simon had even neglected this mark or welcoming him to his house. It was often used among men as a sign of salutation. Comp. Ge 33:4; Ex 18:7; Mt 26:49. Hath not ceased to kiss my feet. How striking the difference between the conduct of Simon and this woman! He, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feet, had watered them with tears, and had not ceased to kiss them. The most splendid entertainments do not always express the greatest welcome. There may be in such entertainments much insincerity--much seeking of popularity or some other motive; but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour's feet with tears. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 46 Verse 46. My head with oil. The custom of pouring oil upon the head was universal among the Jews. The oil used was sweet oil or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. Ru 3:3; 2 Sa 12:20; 2 Sa 14:2; Ps 23:5. With ointment. This ointment was a mixture of various aromatics, and was therefore far more costly and precious than the oil commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. He did not give even the common oil for his head used on such occasions. She had applied to his feet a far more precious and valuable unguent. He, therefore, showed comparatively little love. She showed much. {g} "My head" Ps 23:5. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 47 Verse 47. Wherefore I say unto thee. As the result of this, or because she has done this; meaning by this that she had given evidence that her sins had been forgiven. The inquiry with Simon was whether it was proper for Jesus to touch her or to allow her to touch him, because she was such a sinner, Lu 7:39. Jesus said, in substance, to Simon, "Grant that she has been as great a sinner as you affirm, and even grant that if she had continued so it might be improper to suffer her to touch me, yet her conduct shows that her sins have been forgiven. She has evinced so much love for me as to show that she is no longer such a sinner as you suppose, and it is not, therefore, improper that she should be suffered to come near me." For she loved much. In our translation this would seem to be given as a reason why her sins had been forgiven--that she had loved much before they were pardoned; but this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love succeeds, not precedes forgiveness; and which nowhere supposes that sins are forgiven because we love God. It would be also contrary to the design of the Saviour here. It was not to show why her sins had been forgiven, but to show that she had given evidence that they actually had been, and that it was proper, therefore, that she should come near to him and manifest this love. The meaning may be thus expressed: "That her sins, so many and aggravated, have been forgiven--that she is no longer such a sinner as you suppose, is manifest from her conduct. She shows deep gratitude, penitence, love. Her conduct is the proper expression of that love. While you have shown comparatively little evidence that you felt that your sins were great, and comparatively little love at their being forgiven, she has shown that she felt hers to be great, and has loved much." To whom little is forgiven. He who feels that little has been forgiven--that his sins were not as great as those of others. A man's love to God will be in proportion to the obligation he feels to him for forgiveness. God is to be loved for his perfections, apart from what he has done for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel--as Christians do--that they are the chief of sinners, will feel under infinite obligation to love God and their Redeemer, and that no expression of attachment to him can be beyond what is due. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 48 Verse 48. Thy sins are forgiven. What a gracious assurance to the weeping, loving, penitent! How that voice, spoken to the troubled sinner, stills his anguish, allays his troubled feelings, and produces peace to the soul! And how manifest is it that he that could say thus must be God! No man has a right to forgive sin. No man can speak peace to the soul, and give assurance that its transgressions are pardoned. Here, then, Jesus gave indubitable proof that he was God as well as man; that he was Lord of the conscience as well as the pitying friend; and that he was as able to read the heart and give peace there, as he was to witness the external expression of sorrow for sin. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 49 Verse 49. Who is this, &c. A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed. {h} {Who is this that forgiveth sins.} Mt 9:2,3; Mr 2:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 50 Verse 50. Thy faith hath saved thee; go in peace. See Barnes on "Mr 5:34". {i} "Thy faith" Hab 2:4; Mt 9:22; Mr 5:34; 10:52; Lu 8:48; 18:42; Eph 2:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 1 Verse 1. Every city and village. Of Galilee. Preaching and showing the glad tidings of the kingdom of God. That the kingdom of God was about to come, or that his reign in the gospel was about to be set up over men. See Barnes "Mt 3:2". The twelve. The twelve apostles. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 2 Verse 2. Infirmities. Sickness. Mary called Magdalene. So called from Magdala, the place of her residence. It was situated on the Sea of Galilee, south of Capernaum. To this place Jesus retired after feeding the four thousand. See Barnes "Mt 15:39". Out of whom went. By the power of Jesus. Seven devils. The word seven is often used for an indefinite number, and may signify merely many devils. The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. See Barnes "Mt 4:24". It has been commonly supposed that Mary Magdalene was a woman of abandoned character, but of this there is not the least evidence. All that we know of her is that she was formerly grievously afflicted by the presence of those evil spirits, that she was perfectly cured by Jesus, and that afterward she became one of his most faithful and humble followers. She was at his crucifixion (Joh 19:25) and burial (Mr 15:47), and she was among those who had prepared the materials to embalm him (Mr 16:1), and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared (Mr 16:9), and his conversation with her is exceeded in interest and pathos by no massage of history, sacred or profane, Joh 20:11-18. {a} "certain woman" Mt 27:55 {b} "out of whom went seven devils" Mr 16:9; Lu 8:30 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 3 Verse 3. Herod's Steward. Herod Antipas, who reigned in Galilee. He was a son of Herod the Great. The word steward means one who has charge of the domestic affairs of a family, to provide for it. This office was generally held by a slave who was esteemed the most faithful, and was often conferred as a reward of fidelity. Ministered. Gave for his support. Of their substance. Their property; their possessions. Christians then believed, when they professed to follow christ, that it was proper to give all up to him--that is, to commit all that we have to his disposal; to be willing to part with it for the promotion of his glory, and to leave it when he calls us away from it. {c} "ministered" 2 Co 8:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 4 Verses 4-15. See the parable of the Sower explained in Barnes Notes on Mt 13:1-23. See Barnes on "Mt 13:1, and following. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 5 Verse 5. No Barnes text on this verse. {d} "sower" Mt 13:3; Mr 4:3 {e} "trodden down" Ps 119:118; Mt 5:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 6 Verse 6. No Barnes text on this verse. {f} "rock" Jer 5:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 7 Verse 7. No Barnes text on this verse. {???} "among thorns" Jer 4:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 8 Verse 8. No Barnes text on this verse. {h} "an hundred fold" Ge 26:12 {l} "He that hath ears to hear" Mt 13:18; Mr 4:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 10 Verse 10. No Barnes text on this verse. {k} "seeing they might not see" Is 6:9 . __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 11 Verse 11. No Barnes text on this verse. {l} "Now, the parable is this:" Mt 13:18; Mr 4:14 {m} "seed" 1 Pe 1:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 12 Verse 12. No Barnes text on this verse. {n} "taketh" Pr 4:5; Isa 65:11; Jas 1:23,24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 13 Verse 13. No Barnes text on this verse. {o} "receive the word with joy" Ps 106:12,13; Is 58:2; Ga 3:1,4; 4:15 {p} "have no root" Pr 12:3; Hos 6:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 14 Verse 14. No Barnes text on this verse. {q} "are choked" 1 Ti 6:9,10; 2 Ti 4:10; 1 Jo 2:15-17 {r} "bring no fruit" Joh 15:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 15 Verse 15. No Barnes text on this verse. {s} "honest" Jer 32:39 {t} "patience" He 10:36; Jas 1:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 16 Verse 16. No Barnes text on this verse. See Barnes "Mr 4:21, and Mr 4:22-25 {u} "No man" Mt 5:15; Mr 4:21; Lu 11:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 17 Verse 17. No Barnes text on this verse. See Barnes "Mr 4:21, and Mr 4:22-25 {v} "nothing is secret" Ec 12:4; Mt 10:26 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 18 Verse 18. No Barnes text on this verse. See Barnes "Mr 4:21, and Mr 4:22-25 {w} "take heed" Jas 1:21-25 {x} "whosoever hath" Mt 13:12; 25:29; Lu 19:26 {1} "seemeth to have", or "thinketh that he hath" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 19 Verse 19. No Barnes text on this verse. See Barnes "Mt 12:46, and Mt 12:47-50 {y} "Then came to him" Mt 12:46; Mr 3:32 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 22 Verses 22-39. See this passage explained in the Barnes Notes on See Barnes "Mt 8:23" See Barnes "Mt 8:24 See Barnes "Mr 5:1, also Mr 5:2-20. Verse 22. No Barnes text on this verse. {z} "Now it came to pass" Mt 8:23; Mr 4:35 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 24 Verse 24. No Barnes text on this verse. {a} "and awoke him" Ps 44:23; Is 51:9,10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 26 Verse 26. No Barnes text on this verse. {b} "And they arrived" Mt 8:28; Mr 5:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 27 Verse 27. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 28 Verse 28. No Barnes text on this verse. {c} "torment me not" Is 27:1; Jas 2:19; Re 20:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 29 Verse 29. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 31 Verse 31. No Barnes text on this verse. {d} "out into the deep" Re 20:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 32 Verse 32. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 33 Verse 33. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 34 Verse 34. No Barnes text on this verse. {e} "they fled" Ac 19:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 35 Verse 35. No Barnes text on this verse. {f} "right mind" Ps 51:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 37 Verse 37. No Barnes text on this verse. {g} "besought him to depart" Ac 16:39 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 38 Verse 38. No Barnes text on this verse. {h} "besought him" De 10:20,21; Ps 116:12,16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 39 Verse 39. No Barnes text on this verse. {k} "great things" Ps 126:2,3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 40 Verses 40-56. See this passage explained in the Notes on Mt 9:18-26 and Mr 5:21-43. See Barnes "Mt 9:18, and Mt 9:19-26 See Barnes "Mr 5:21, and Mr 5:22-43 Verse 40. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 41 Verse 41. No Barnes text on this verse. {l} "there came a man named Jarius" Mt 9:13; Mr 5:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 42 Verse 42. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 43 Verse 43. No Barnes text on this verse. {m} "had spent" 2 Ch 16:12; Is 55:2 {n} "physicians" Lu 6:19; 1 Pe 2:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 44 Verse 44. No Barnes text on this verse. {o} "immediately" Mt 8:3; Lu 13:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 45 Verse 45. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 46 Verse 46. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 47 Verse 47. No Barnes text on this verse. {q} "she was not hid" Ps 38:9; Ho 5:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 48 Verse 48. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 49 Verse 49. No Barnes text on this verse. {s} "while she yet spoke" Mt 9:23; Mr 5:35 {t} "ruler of the synagogue" Lu 8:41,42 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 50 Verse 50. No Barnes text on this verse. {u} "Fear not" Joh 11:25; Ro 4:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 51 Verse 51. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 52 Verse 52. No Barnes text on this verse. {v} "sleepeth" Joh 11:11,13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 53 Verse 53. No Barnes text on this verse. {w} "laughed" Ps 22:7; Lu 16:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 54 Verse 54. No Barnes text on this verse. {x} "arise" Lu 7:14; Joh 11:43 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 55 Verse 55. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 56 Verse 56. No Barnes text on this verse. {y} "charged them" Mt 8:4; 9:30; Mr 5:43 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 1 Verses 1-6. See Barnes "Mt 10:1, and Barnes on Mt 10:2-14 Verse 1. No Barnes text on this verse. {a} "Then he called" Mt 10:1; Mr 3:13; 6:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 2 Verse 2. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 3 Verse 3. No Barnes text on this verse. {b} "Take nothing" Lu 10:4; 12:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 4 Verse 4. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 5 Verse 5. No Barnes text on this verse. {c} "shake off" Ne 5:13; Ac 13:51; 18:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 7 Verse 7. No Barnes text on this verse. {d} "Herod" Mt 14:1; Mr 6:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 9 Verse 9. No Barnes text on this verse. {e} "desired to see him" Lu 23:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 10 Verses 10-17. See Barnes "Mt 14:13, also Mt 14:14-21. Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 11 Verse 11. No Barnes text on this verse. {f} "when they knew it" Ro 10:14,17 {g} "he received them" Joh 6:37 {h} "kingdom of God" Ac 28:31 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 12 Verse 12. No Barnes text on this verse. {k} "And when the day" Mt 14:15 {l} "desert place" Ps 78:19,20; Eze 34:25; Ho 13:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 14 Verse 14. No Barnes text on this verse. {m} "Make them sit down" 1 Co 14:40 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 15 Verse 15. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 16 Verse 16. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 17 Verse 17. No Barnes text on this verse. {n} "were all filled" Ps 107:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 18 Verses 18-26. See Barnes "Mt 16:13, and Barnes on Mt 16:14-27 See Barnes "Mr 8:27, and Barnes on Mr 28-38. Verse 18. No Barnes text on this verse. {o} "it came to pass" Mt 16:13; Mr 8:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 19 Verse 19. No Barnes text on this verse. {p} "John the Baptist" Mt 14:2; Lu 9:7,8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 20 Verse 20. The Christ of God. The Anointed of God. The Messiah appointed by God, and who had been long promised by him. See Barnes "Mt 1:1". {q} "Peter answering" Joh 6:69 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 22 Verse 22. No Barnes text on this verse. {r} "The Son of man" Mt 16:21; 17:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 23 Verse 23. No Barnes text on this verse. {s} "If any man" Mt 10:38; 16:24; Mr 8:34; Lu 14:27; Ro 8:13; Col 3:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 24 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 26 Verse 26. No Barnes text on this verse. {t} "For whosoever shall" Mt 10:33; Mr 8:38; 2 Ti 2:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 27 Verse 27. No Barnes text on this verse. {u} "But I tell you a truth" Mt 16:28; Mr 9:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 28 Verses 28-36. See an account of the transfiguration in Mt 17:1-13 Mr 9:23. Verse 28. No Barnes text on this verse. {w} "And it came to pass" Mt 17:1; 9:2 {1} "sayings", or "things" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 29 Verse 29. The fashion. The appearance. Glistering. Shining like lightning--of a bright, dazzling whiteness. As Mark says, "more white than any fuller could make it." __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 31 Verse 31. In glory. Of a glorious appearance. Of an appearance like that which the saints have in heaven. His decease. Literally his exit or departure. The word translated here decease--that is, exit, or going out--is elsewhere used to denote death. See Barnes "2 Pe 1:15". Death is a departure or going out from this life. In this word there may be an allusion to the departure of the children of Israel from Egypt. As that was going out from bondage, pain, and humiliation, so death, to a saint, is but going forth from a land of captivity and thraldom to one of plenty and freedom; to the land of promise, the Canaan in the skies. He should accomplish. Which was about to take place. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 32 Verse 32. Heavy with sleep. Borne down with sleep--oppressed, overcome with sleep. It may seem remarkable that they should fall asleep on such an occasion; but we are to bear in mind that this may have been in the night, and that they were weary with the toils of the day. Besides, they did not fall asleep while the transfiguration lasted. While Jesus was praying, or perhaps after he closed, they fell asleep. While they were sleeping his countenance was changed, and Moses and Elias appeared. The first that they saw of it was after they awoke, having been probably awakened by the shining of the light around them. {x} "heavy with sleep" Da 8:18; 10:9 {y} "they saw his glory" Joh 1:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 33 Verse 33. No Barnes text on this verse. {z} "It is good for us to be here" Ps 27:4; 73:28 {a} "not knowing what he said" Mr 10:38 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 34 Verse 34. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 35 Verse 35. No Barnes text on this verse. {c} "hear him" De 18:15; Ac 3:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 36 Verse 36. Jesus was found alone. That is, the two men had left him. In respect to them he was alone. {d} "told no man" Ec 3:7. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 37 Verses 37-43. See this passage explained in the Notes on Mt 17:14-21, and Mr 9:14-29. See Barnes "Mt 17:14, and Mt 17:15-21. See Barnes "Mr 9:14, and Mr 9:15-29. Verse 37. No Barnes text on this verse. {e} "it came to pass" Mt 17:14; Mr 9:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 38 Verse 38. No Barnes text on this verse. {f} "only child" Zec 12:10 . __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 39 Verse 39. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 40 Verse 40. No Barnes text on this verse. {g} "they could not" Ac 19:13-16 . __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 41 Verse 41. No Barnes text on this verse. {h} "faithless" Joh 20:27; Heb 4:2 {i} "perverse" De 32:5; Ps 78:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 42 Verse 42. No Barnes text on this verse. {k} "rebuked" Mr 1:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 43 Verse 43. No Barnes text on this verse. {l} "amazed" Ps 139:14; Zec 8:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 44 Verse 44. Let these sayings. Probably this refers to the sayings of the people, who had seen his miracles, and who on that account had praised and glorified God. On that ground they had acknowledged him to be the Christ. As if he had said, "I am about to die. You will then be disconsolate, and perhaps doubtful about my being the Christ. Then do you remember these miracles, and the confessions of the people--the evidence which I gave you that I was from God." Or it may mean, "Remember that I am about to die, and let my sayings in regard to that sink down into your hearts, for it is a most important event; and you will have need of remembering, when it takes place, that I told you of it." This last interpretation, however, does not agree as well with the Greek as the former. {m} "for the Son of man" Mt 17:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 45 Verse 45. It was hid from them. They had imbibed the common notions of the Jews that he was to be a prince and a conqueror, to deliver the nation. They could not understand how that could be, if he was soon to be delivered into the hands of his enemies to die. In this way it was hid from them--not by God, but by their previous false belief. And from this we may learn that the plainest truths of the Bible are unintelligible to many because they have embraced some belief or opinion before which is erroneous, and which they are unwilling to abandon. The proper way of reading the Bible is to lay aside all previous opinions and submit entirely to God. The apostles should have supposed that their previous notions of the Messiah were wrong, and should have renounced them. They should have believed that what Jesus then said was consistent with his being the Christ. So we should believe that all that God says is consistent with truth, and should forsake all other opinions. {o} "But they understood not" Mar 9:32; Lu 2:50; 18:34 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 46 Verses 46-50. See Barnes "Mt 18:1, and Mt 18:2-5. Comp. Mr 9:33-38. {p} "Then there arose" Mt 18:1; Mr 9:34 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 47 Verse 47. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 48 Verse 48. No Barnes text on this verse. {q} "Whosoever shall receive" Mt 23:11,12; Lu 14:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 49 Verse 49. No Barnes text on this verse. {a} "we saw one casting" Nu 11:27-29 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 50 Verse 50. No Barnes text on this verse. {t} "for he that is not against us" Mt 12:30; Lu 16:13. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 51 Verse 51. Should be received up. The word here translated "received up" means literally a removal from a lower to a higher place, and here it refers evidently to the solemn ascension of Jesus to heaven. It is often used to describe that great event. See Ac 1:11,22; Mr 16:19, 1 Ti 3:16. The time appointed for him to remain on the earth was about expiring, and he resolved to go to Jerusalem and die. And from this we learn that Jesus made a voluntary sacrifice; that he chose to give his life for the sins of men. Humanly speaking, had he remained in Galilee he would have been safe; but that it might appear that he did not shun danger, and that he was really a voluntary sacrifice-- that no man had power over his life except as he was permitted (Joh 19:11)--he chose to put himself in the way of danger, and even to go into scenes which he knew would end in his death. He steadfastly set his face. He determined to go to Jerusalem, or he set out resolutely. When a man goes toward an object, he may be said to set his face toward it. The expression here means only that he resolved to go, and it implies that he was not appalled by the dangers--that he was determined to brave all, and go up into the midst of his enemies-- to die. {u} "received up" Mr 16:19; Ac 1:2. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 52 Verse 52. Sent messengers. In the original the word is angels; and the use of that word here shows that the word angel in the Bible does not always mean heavenly beings. To make ready. To prepare a place, lodgings, refreshments. He had no reason to expect that he would experience any kind treatment from the Samaritans if he came suddenly among them, and if they saw that he was going to Jerusalem. He therefore made provision beforehand, and thus has shown us that it is not improper to look out beforehand for the supply of our wants, and to guard against want and poverty. Samaritans, See Barnes "Mt 10:5" {v} "Samaritans" Joh 4:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 53 Verse 53. They did not receive him. Did not entertain him hospitably, or receive him with kindness. Because his face was, &c. Because they ascertained that he was going to Jerusalem. One of the subjects of dispute between the Jews and Samaritans pertained to the proper situation of the temple. The Jews contended that it should be at Jerusalem; the Samaritans, on Mount Gerizim, and accordingly they had built one there. They had probably heard of the miracles of Jesus, and that he claimed to be the Messiah. Perhaps they had hoped that he would decide that they were right in regard to the building of the temple. Had he decided the question in that way, they would have received him as the Messiah gladly; but when they saw that he was going among the Jews-- that by going he would decide in their favour, they resolved to have nothing to do with him, and they rejected him. And from this we may learn--- 1st. That men wish all the teachers of religion to fall in with their own views. 2nd. That if a doctrine does not accord with their selfish desires, they are very apt to reject it. 3rd. That if a religious teacher or a doctrine favours a rival sect, it is commonly rejected without examination. And, 4th. That men, from a regard to their own views and selfishness, often reject the true religion, as the Samaritans did the Son of God, and bring upon themselves swift destruction. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 54 Verse 54. James and John. They were called Boanerges --sons of thunder--probably on account of their energy and power in preaching the gospel, or of their vehement and rash zeal--a remarkable example of which we have in this instance, Mr 3:17. Wilt thou, &c. The insult had been offered to Jesus, their friend, and they felt it; but their zeal was rash and their spirit bad. Vengeance belongs to God: it was not theirs to attempt it, Fire from heaven. Lightning, to consume them. As Elias did. By this they wished to justify their zeal. Perhaps, while they were speaking, they saw Jesus look at them with disapprobation, and to vindicate themselves they referred to the case of Elijah. The case is recorded in 2 Ki 1:10-12. {w} "as Elias did" 2 Ki 1:10,12. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 55 Verse 55. Ye know not what manner of spirit ye are of. You suppose that you are actuated by a proper love for me; but you know not yourselves. It is rather a love of revenge; rather revengeful feelings toward the Samaritans than proper feelings toward me. We learn here-- 1st. That apparent zeal for God may be only improper opposition toward our fellow-men. 2nd. That men, when they wish to honour God, should examine their spirit, and see if there is not lying at the bottom of their professed zeal for God some bad feeling toward their fellow-men. 3rd. That the highest opposition which Jesus met with was not inconsistent with his loving those who opposed him, and with his seeking to do them good. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 56 Verse 56. For the Son of man, &c. You should imitate, in your spirit, the Son of man. He came not to destroy. If he had come for that purpose, he would have destroyed these Samaritans; but he came to save. He is not soon angry. He bears patiently opposition to himself, and you should bear opposition to him. You should catch his spirit; temper your zeal like his; seek to do good to those who injure you and him; be mild, kind, patient, and forgiving. {x} "For the Son of man" Joh 3:17; 12:47 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 57 Verses 57-60. See Barnes on "Mt 8:19, and Mt 8:20-22. Verse 57. No Barnes text on this verse. {y} "And it came to pass" Mt 8:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 58 Verse 58. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 59 Verse 59. No Barnes text on this verse. {z} "Lord, suffer me first" 1 Ki 19:20. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 60 Verse 60. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 61 Verse 61. Bid them farewell. To take leave, inform them of the design, and set things at home in order. Jesus did not suffer this, because he probably saw that he would be influenced by a love of his friends, or by their persuasions, not to return to him. The purpose to be a Christian requires decision. Men should not tamper with the world. They should not consult earthly friends about it. They should not even allow worldly friends to give them advice whether to be Christians or not. God is to be obeyed rather than man, and they should come forth boldly, and resolve at once to give themselves to his service. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 62 Verse 62. No man, having put his hand, &c. To put one's hand to a plough is a proverbial expression to signify undertaking any business. In order that a ploughman may accomplish his work, it is necessary to look onward--to be intent on his employment--not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart. He that comes still loving the world--still looking with regret on its pleasures, its wealth, and its honours--that has not wholly forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians! And how solemn the duty of all men to renounce all earthly objects, and to be not only almost, but altogether, followers of the Son of God! It is perilous to tamper with the world --to look at its pleasures or to seek its society. He that would enter heaven must come with a heart full of love to God; giving all into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice everything for the cause of God, is really willing to sacrifice nothing. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 1 Verse 1. After these things. After the appointment of the twelve apostles, and the transactions recorded in the previous chapters. Verse 1. Other seventy. Seventy others besides the apostles. They were appointed for a different purpose from the apostles. The apostles were to be with him; to hear his instructions; to be witnesses of his miracles, his sufferings, his death, his resurrection and ascension, that they might there go and proclaim all these things to the world. The seventy were sent out to preach immediately, and chiefly where he himself was about to come. They were appointed for a temporary object. They were to go into the villages and towns, and prepare the way for his coming. The number seventy was a favourite number among the Jews. Thus the family of Jacob that came into Egypt consisted of seventy, Ge 46:27. The number of elders that Moses appointed to aid him was the same, Nu 11:16,25. The number which composed the great Sanhedrim, or council of the nation, was the same. It is not improbable that our Saviour appointed this number with reference to the fact that it so often occurred among the Jews, or after the example of Moses, who appointed seventy to aid him in his work; but it is evident that the office was temporary--that it had a specific design --and of course that it would be improper to attempt to find now a continuation, of it, or a parallel to it, in the Christian ministry. Two and two. There was much wisdom in sending them in this manner. It was done, doubtless, that they might aid one another by mutual counsel, and that they might sustain and comfort one another in their persecutions and trials. Our Lord in this showed the propriety of having a religious friend, who would be a confidant and help. Every Christian, and especially every Christian minister, needs such a friend, and should seek some one to whom he can unbosom himself, and with whom he can mingle his feelings and prayers. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 2 Verse 2. See Barnes "Mt 9:36"; See Barnes "Mt 9:37" {b} "The harvest truly is great" Mt 9:37; Joh 4:35 {c} "the labourers are few" 1 Co 3:9; 1 Ti 5:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 3 Verse 3. See Barnes "Mt 10:16" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 4 Verse 4. Purse--scrip--shoes. See Barnes on "Mt 10:10". Salute no man by the way. Salutations among the Orientals did not consist, as among us, of a slight bow or an extension of the hand, but was performed by many embraces and inclinations, and even prostrations of the body on the ground. All this required much time; and as the business on which the seventy were sent was urgent, they were required not to delay their journey by long and formal salutations of the persons whom they met. "If two Arabs of equal rank meet each other, they extend to each other the right hand, and having clasped, they elevate them as if to kiss them. Each one then draws back his hand and kisses it instead of his friend's, and then places it upon his forehead. The parties then continue the salutation by kissing each other's beard. They give thanks to God that they are once more permitted to see their friend--they pray to the Almighty in his behalf. Sometimes they repeat not less than ten times the ceremony of grasping hands and kissing." It may also be added, in the language of Dr. Thomson (The Land and the Book, vol. i. p. 534), that "there is such an amount of insincerity, flattery, and falsehood in the terms of salutation prescribed by etiquette, that our Lord, who is truth itself, desired his representatives to dispense with them as far as possible, perhaps tacitly to rebuke them. These 'instructions' were also intended to reprove another propensity which an Oriental can scarcely resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries and answer as many. If they come upon men making a bargain or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in no wise concerns them; and more especially, an Oriental can never resist the temptation to assist where accounts are being settled or money counted out. The clink of coin has a positive fascination to them. Now the command of our Saviour strictly forbade all such loiterings. They would waste time, distract attention, and in many ways hinder the prompt and faithful discharge of their important mission." The salutation of friends, therefore, was a ceremony which consumed much time; and it was on this account that our Lord on this occasion forbade them to delay their journey to greet others. A similar direction is found in 2 Ki 4:29. {d} "Carry neither" Lu 9:3 {e} "salute no man" Ge 24:33,56; 2 Ki 4:29; Pr 4:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 5 Verse 5. See Barnes on "Mt 10:13" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 6 Verse 6. The son of peace That is, if the house or family be worthy, or be disposed to receive you in peace and kindness. Mt 10:13. The son of peace means one disposed to peace, or peaceful and kind in his disposition. Comp. Mt 1:1. {f} "son of peace" Is 9:6 {g} "your peace shall rest" Ge 24:33,65; 2 Ki 4:29; Pr 4:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 7 Verse 7. See Barnes on "Mt 10:11". On this passage Dr. Thomson (The Land and the Book, vol. i. p. 534) remarks: "The reason [for the command, 'Go not from house to house'] is very obvious to one acquainted with Oriental customs. When a stranger arrives in a village or an encampment, the neighbours, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy, and a failure in the due observance of this system of hospitality is violently resented, and often leads to alienations and feuds among neighbours; it also consumes much time, causes unusual distraction of mind, leads to levity, and every way counteracts the success of a spiritual mission." {h} "the labourer is" 1 Co 9:4-14; 1 Ti 5:18 {i} "Go not from house" 1 Ti 5:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 8 Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15". Verse 8. No Barnes text on this verse. {k} "eat such things as are set before you" 1 Co 10:27. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 9 Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15". Verse 9. No Barnes text on this verse. {l} "The kingdom of God" Mt 3:2. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 10 Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15". Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 11 Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15". Verse 11. No Barnes text on this verse. {m} "the very dust of your city" Lu 9:5. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 12 Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15". Verse 12. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 13 Verses 13-15. See Barnes on "Mt 11:21"; See Barnes on "Mt 11:22" See Barnes on "Mt 11:23". Verse 13. No Barnes text on this verse. {n} "Woe" Mt 11:21 {o} "if the mighty works" Eze 3:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 14 Verses 13-15. See Barnes on "Mt 11:21"; See Barnes on "Mt 11:22" See Barnes on "Mt 11:23". Verse 14. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 15 Verses 13-15. See Barnes on "Mt 11:21"; See Barnes on "Mt 11:22" See Barnes on "Mt 11:23". Verse 15. No Barnes text on this verse. {p} "which are exalted to heaven" Eze 26:20; 31:18 {r} "shalt be thrust down to hell" Joh 13:20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 16 Verse 16. See Barnes on "Mt 10:40". No Barnes text on this verse. {r} "He that heareth you" Joh 13:20 {s} "he that despiseth you" Ac 5:4 {t} "he that despiseth me" Joh 5:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 17 Verse 17. The devils are subject unto us. The devils obey us. We have been able to cast them out. Through thy name.When commanded in thy name to come out of those who are possessed. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 18 Verse 18. I beheld Satan, &c. Satan here denotes evidently the prince of the devils who had been cast out by the seventy disciples, for the discourse was respecting their power over evil spirits. Lightening is an image of rapidity or quickness. I saw Satan fall quickly or rapidly--as quick as lightning. The phrase "from heaven" is to be referred to the lightning, and does not mean that he saw Satan fall from heaven, but that he fell as quick as lightning from heaven or from the clouds. The whole expression then may mean, "I saw at your command devils immediately depart, as quick as the flash of lightning. I gave you this power-- I saw it put forth--and I give also now, in addition to this, the power to tread on serpents," &c. {u} "Satan as lightning" Re 12:8,9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 19 Verse 19. To tread on serpents. Preservation from danger. If you tread on a poisonous reptile that would otherwise injure you, I will keep you from danger. If you go among bitter and malignant enemies that would seek your life, I will preserve you. See Barnes "Mr 16:18". Scorpions. The scorpion is an animal with eight feet, eight eyes, and a long jointed tail, ending in a pointed weapon or sting. It is found in tropical climates, and seldom exceeds 4 inches in length. Its sting is extremely poisonous, and it is sometimes fatal to life. It is in Scripture the emblem of malicious and crafty men. When rolled up it has some resemblance to an egg, Lu 12:12; Eze 2:6. The annexed cut will give an idea of its usual form and appearance. The enemy. Satan. The meaning of this verse is, that Jesus would preserve them from the power of Satan and all his emissaries--from all wicked and crafty men; and this shows that he had divine power. He that can control Satan and his hosts--that can be present to guard from all their machinations, see all their plans, and destroy all their designs, must be clothed with no less than almighty power. {v} "tread on serpents" Mr 16:18; Ac 28:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 20 Verse 20. Rather rejoice, &c. Though it was an honour to work miracles, though it is an honour to be endowed with talents, and influence, and learning, yet it is a subject of chief joy that we are numbered among the people of God, and have a title to everlasting life. Names are written in heaven. The names of citizens of a city or state were accustomed to be written in a book or register, from which they were blotted out when they became unworthy, or forfeited the favour of their country. Comp. Ps 69:28; Ex 32:32; De 9:14; Re 3:5. That their names were written in heaven means that they were citizens of heaven; that they were friends of God and approved by him, and would be permitted to dwell with him. This was of far more value than all earthly honour, power, or wealth, and in this men should rejoice more than in eminent endowments of influence, learning, talents, or possessions. {w} "your names are written" Ex 32:32; Ps 69:28; Is 4:3; Da 12:1 Php 4:3; Heb 12:23; Re 13:8; 20:12; 21:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 21 Verses 21-22. See Barnes "Mt 11:25; See Barnes "Mt 11:26"; See Barnes "Mt 11:27. {1} "All things", Many ancient copies add, "And turning to his disciples, he said" {x} "things" Mt 28:18; Joh 3:35 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 22 Verses 21-22. See Barnes "Mt 11:25; See Barnes "Mt 11:26"; See Barnes "Mt 11:27. Verse 22. No Barnes text on this verse. {y} "no man knoweth who the Son is" Joh 6:44,46 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 23 Verses 23-24. See Barnes "Mt 13:16"; See Barnes "Mt 13:17". No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 24 Verse 23-24. See Barnes "Mt 13:16"; See Barnes "Mt 13:17". {z} "many prophets and kings" 1 Pe 1:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 25 Verse 25. A certain lawyer. One who professed to be well skilled in the laws of Moses; and whose business it was to explain them. Stood up. Rose--came forward to address him. Tempted him. Feigned a desire to be instructed, but did it to perplex him, or to lead him, if possible, to contradict some of the maxims of the law. Inherit eternal life. Be saved. This was the common inquiry among the Jews. They had said that man must keep the commandments--the written and oral law. {a} "what shall I do" Ac 16:30,31 {b} "to inherit eternal" Ga 3:18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 26 Verse 26. What is written, &c. Jesus referred him to the law as a safe rule, and asked him what was said there. The lawyer was doubtless endeavouring to justify himself by obeying the law. He trusted to his own works. To bring him off from that ground--to make him feel that it was an unsafe foundation, Jesus showed him what the law required, and thus showed him that he needed a better righteousness than his own. This is the proper use of the law. By comparing ourselves with that we see our own defects, and are thus prepared to welcome a better righteousness than our own that of the Lord Jesus Christ. Thus the law becomes a schoolmaster to lead us to him, Ga 3:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 27 Verses 27-28. See Barnes "Mt 22:37"; See Barnes "Mt 22:38"; See Barnes "Mt 22:39"; See Barnes "Mt 22:40". Verse 27. No Barnes text on this verse. {c} "Thou shalt love" De 6:5 {d} "thy neighbour as" Le 19:18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 28 Verses 27-28. See Barnes "Mt 22:37"; See Barnes "Mt 22:38"; See Barnes "Mt 22:39"; See Barnes "Mt 22:40". Verse 28. No Barnes text on this verse. {e} "This do" Le 18:5; Ne 9:29; Eze 20:11,21; Ro 10:6; Ga 3:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 29 Verse 29. To justify himself. Desirous to appear blameless, or to vindicate himself, and show that he had kept the law. Jesus wished to lead him to a proper view of his own sinfulness, and his real departure from the law. The man was desirous of showing that he had kept the law; or perhaps he was desirous of justifying himself for asking the question; of showing that it could not be so easily settled; that a mere reference to the words of the law did not determine it. It was still a question what was meant by neighbour. The Pharisees held that the Jews only were to be regarded as such, and that the obligation did not extend at all to the Gentiles. The lawyer was probably ready to affirm that he had discharged faithfully his duty to his countrymen, and had thus kept the law, and could justify himself. Every sinner is desirous of justifying himself. He seeks to do it by his own works. For this purpose he perverts the meaning of the law, destroys its spirituality, and brings down the law to his standard, rather than attempt to frame his life by its requirements. {f} "justify" Job 32:2; Lu 16:15; Ro 4:2; Ga 3:11; Jas 2:24 {g} "neighbour" Mt 5:43,44 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 30 Verse 30. Jesus answering. Jesus answered him in a very different manner from what he expected. By one of the most tender and affecting narratives to be found anywhere, he made the lawyer his own judge in the case, and constrained him to admit what at first he would probably have denied. He compelled him to acknowledge that a Samaritan--of a race most hated of all people by the Jews--had shown the kindness of a neighbour, while a priest and a Levite had denied it to their own countrymen. From Jerusalem to Jericho. Jericho was situated about 15 miles to the north-east of Jerusalem, and about 8 west of the river Jordan. See Barnes "Mt 20:29". Fell among thieves. Fell among robbers. The word thieves means those who merely take property. These were highwaymen, and not merely took the property, but endangered the life. They were robbers. From Jerusalem to Jericho the country was rocky and mountainous, and in some parts scarcely inhabited. It afforded, therefore, among the rocks and fastnesses, a convenient place for highwaymen. This was also a very frequented road. Jericho was a large place, and there was much travelling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dismissed forty thousand men who had been employed in building the temple, a large part of whom became highwaymen (Josephus' Antiquities, xv. 7). The following remarks of Professor Hackett, who visited Palestine in 1852, will furnish a good illustration of the scene of this parable. It is remarkable that a parable uttered more than eighteen hundred years ago might still be appropriately located in this region. Professor Hackett (Illustrations of Scripture, p. 215, 216) says of this region: "It is famous at the present day as the haunt of thieves and robbers. No part of the traveller's journey is so dangerous as the expedition to Jericho and the Dead Sea. The Oriental pilgrims who repair to the Jordan have the protection of an escort of Turkish soldiers; and others who would make the same journey must either go in company with them, or provide for their safety by procuring a special guard. I was so fortunate as to be able to accompany the great caravan at the time of the annual pilgrimage. Yet, in spite of every precaution, hardly a season passes in which some luckless wayfarer is not killed or robbed in 'going down from Jerusalem to Jericho.' The place derives its hostile character from its terrible wildness and desolation. If we might conceive of the ocean as being suddenly congealed and petrified when its waves are tossed mountain high, and dashing in wild confusion against each other, we should then have some idea of the aspect of the desert in which the Saviour has placed so truthfully the parable of the good Samaritan. The ravines, the almost inaccessible cliffs, the caverns, furnish admirable lurking-places for robbers. They can rush forth unexpectedly upon their victims, and escape as soon almost beyond the possibility of pursuit. Every circumstance in this parable, therefore, was full of significance to those who heard it. The Saviour delivered it near Bethany, on the border of the frightful desert, Lu 10:25,38. Jericho was a sacerdotal city. The passing of priests and Levites between that place and Jerusalem was an everyday occurrence. The idea of a caravanserai or 'inn' on the way was not invented, probably, for the sake of the allegory, but borrowed from the landscape. There are the ruins now of such a shelter for the benighted or unfortunate on one of the heights which overlook the infested road. Thus it is that the instructions of our Lord derive often the form and much of their pertinence from the accidental connections of time and place." __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 31 Verse 31. By chance. Accidentally, or as it happened. It means that he did not do it with a design to aid the man that was wounded. A certain priest. It is said that not less than twelve thousand priests and Levites dwelt at Jericho; and as their business was at Jerusalem, of course there would be many of them constantly travelling on that road. When he saw him. He saw him lie, but came not near him. Passed by on the other side. On the farther side of the way. Did not turn out of his course even to come and see him. {h} "passed by on the other side" Ps 38:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 32 Verse 32. A Levite. The Levites, as well as the priests, were of the tribe of Levi, and were set apart to the duties of religion. The peculiar duty of the priest was to offer sacrifice at the temple; to present incense; to conduct the morning and evening services of the temple, &c. The office or duty of the Levites was to render assistance to the priests in their services. In the journey of the Israelites through the wilderness, it was their duty to transport the various parts of the tabernacle and the sacred utensils. It was their duty to see that the tabernacle and the temple were kept clean; to prepare supplies for the sanctuary, such as oil, incense, wine, &c. They had also the care of the sacred revenues, and after the time of David they conducted the sacred music of the temple service, Nu 8:5-22; 1 Ch 23:3-5,24-32; 24:27-31. Came and looked on him. It is remarked by critics, here, that the expression used does not denote, as in the case of the priest, that he accidentally saw him and took no farther notice of him, but that he came and looked on him more attentively, but still did nothing to relieve him. {i} "came and looked on him" Ps 109:25; Pr 27:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 33 Verse 33. A certain Samaritan. The Samaritans were the most inveterate foes of the Jews. They had no dealings with each other. See Barnes "Mt 10:5". It was this fact which rendered the conduct of this good man so striking, and which was thus set in strong contrast with the conduct of the priest and the Levite. They would not help their own afflicted and wounded countryman. He, who could not be expected to aid a Jew, overcame all the usual hostility between the people; saw in the wounded man a neighbour, a brother, one who needed aid; and kindly denied himself to show kindness to the stranger. {k} "Samaritan" Joh 4:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 34 Verse 34. Pouring in oil and wine. These were often used in medicine to heal wounds. Probably they were mingled together, and had a highly sanative quality. How strikingly is his conduct contrasted with the priest and Levite! and how particularly as well as beautifully by this does our Saviour show what we ought to do to those who are in circumstances of need! He does not merely say in general that he showed him kindness, but he told how it was done. He stopped--came where he was --pitied him--bound up his wounds-- set him on his own beast--conducted him to a tavern--passed the night with him, and then secured the kind attendances of the landlord, promising him to pay him for his trouble--and all this without desiring or expecting any reward. If this had been by a Jew, it would have been signal kindness; if it had been by a Gentile, it would also have been great kindness; but it was by a Samaritan --a man of a nation most hateful to the Jews, and therefore it most strikingly shows what we are to do to friends and foes when they are in distress. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 35 Verse 35. Two pence. About 27 cents, or 1s. 2d. This may seem a small sum, but we are to remember that that sum was probably ten times as valuable then as now--that is, that it would purchase ten times as much food and the common necessaries of life as the same sum would now. Besides, it is probable that all the man wanted was attention and kindness, and for all these it was the purpose of the Samaritan to pay when he returned. The host. The innkeeper. {n} "I will repay thee" Pr 19:17; Lu 14:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 36 Verse 36. Was neighbour. Showed the kindness of a neighbour, or evinced the proper feelings of a neighbour. The lawyer had asked him who was his neighbour? Jesus in this beautiful narrative showed him who and what a neighbour was, and he did this in a way that disarmed his prejudice, deeply affected him in regard to his own duty, and evinced the beauty of religion. Had he at first told him that a Samaritan might be a neighbour to a Jew and deserve his kindness, he would have been at once revolted at it; but when, by a beautiful and affecting narrative, he brought the man himself to see that it might be, he was constrained to admit it. Here we see the beauty of a parable and its use. It disarmed prejudice, fixed the attention, took the mind gently yet irresistibly, and prevented the possibility of cavil or objection. Compare, also, the address of Nathan to David, 2 Sa 12:1-7. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 37 Verse 37. He that showed mercy. His Jewish prejudice would not permit him to name the Samaritan, but there was no impropriety, even in his view, in saying that the man who showed so much mercy was really the neighbour to the afflicted, and not he who professed to be his neighbour, but who would do nothing for his welfare. Go, and do thou likewise. Show the same kindness to all--to friend and foe--and then you will have evidence that you keep the law, and not till then. Of this man we know nothing farther; but from this inimitably beautiful parable we may learn-- 1. That the knowledge of the law is useful to make us acquainted with our own sinfulness and need of a Saviour. 2. That it is not he who professes most kindness that really loves us most, but he who will most deny himself that he may do us good in times of want. 3. That religion requires us to do good to all men, however accidentally we may become acquainted with their calamities. 4. That we should do good to our enemies. Real love to them will lead us to deny ourselves, and to sacrifice our own welfare, that we may help them in times of distress and alleviate their wants. 5. That he is really our neighbour who does us the most good-- who helps us in our necessities, and especially if he does this when there has been a controversy or difference between us and him. 6. We hence see the beauty of religion. Nothing else will induce men to surmount their prejudices, to overcome opposition, and to do good to those who are at enmity with them. True religion teaches us to regard every man as our neighbour; prompts us to do good to all, to forget all national or sectional distinctions, and to aid all those who are in circumstances of poverty and want. If religion were valuable for nothing but this, it would be the most lovely and desirable principle on earth, and all, especially in their early years, should seek it. Nothing that a young person can gain will be so valuable as the feeling that regards all the world as one great family, and to learn early to to do good TO ALL. 7. The difference between the Jew and the Samaritan was a difference in religion and religious opinion; and from the example of the latter we may learn that, while men differ in opinions on subjects of religion, and while they are zealous for what they hold to be the truth, still they should treat each other kindly; that they should aid each other in necessity; and that they should thus show that religion is a principle superior to the love of sect, and that the cord which binds man to man is one that is to be sundered by no difference of opinion, that Christian kindness is to be marred by no forms of Worship, and by no bigoted attachment for what we esteem the doctrines of the gospel. {o} "He that showed mercy" Pr 14:21; Ho 6:6; Mic 6:8; Mt 23:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 38 Verse 38. A certain village. Bethany. See Joh 11:1. It was on the eastern declivity of the Mount of Olives. See Barnes "Mt 21:1". Received him. Received him kindly and hospitably. From this it would seem that Martha was properly the mistress of the house. Possibly she was a widow, and her brother Lazarus and younger sister Mary lived with her; and as she had the care of the household, this will also show why she was so diligently employed about domestic affairs. {p} "Martha" Joh 11:1; 12:2,3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 39 Verse 39. Sat at Jesus' feet. This was the ancient posture of disciples or learners. They sat at the feet of their teachers-- that is, beneath them, in a humble place. Hence Paul is represented as having been brought up at the feet of Gamaliel, Ac 22:3. When it is said that Mary sat at Jesus' feet, it means that she was a disciple of his; that she listened attentively to his instructions, and was anxious to learn his doctrine. {q} "sat at Jesus' feet" Lu 8:35; Ac 22:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 40 Verse 40. Martha was cumbered about much serving. Was much distracted with the cares of the family, and providing suitably to entertain the Saviour. It should be said here that there is no evidence that Martha had a worldly or covetous disposition. Her anxiety was to pro- vide suitable entertainment for the Lord Jesus. As mistress of the family, this care properly devolved on her; and the only fault which can be charged on her was too earnest a desire to make such entertainment, when she might have sat with Mary at his feet, and, perhaps, too much haste and fretfulness in speaking to Jesus about Mary. Dost thou not care, &c. This was an improper reproof of our Lord, as if he encouraged Mary in neglecting her duty. Or perhaps Martha supposed that Mary was sitting there to show him the proper expressions of courtesy and kindness, and that she would not think it proper to leave him without his direction and permission. She therefore hinted to Jesus her busy employments, her need of the aid of her sister, and requested that he would signify his wish that Mary should assist her. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 41 Verse 41. Thou art careful. Thou art anxious. Troubled. Disturbed, distracted, very solicitous. Many things. The many objects which excite your attention in the family. This was probably designed as a slight reproof, or a tender hint that she was improperly anxious about those things, and that she should, with Mary, rather choose to hear the discourses of heavenly wisdom. {r} "thou art" Mr 4:19; Lu 21:34; 1 Co 7:32,35 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 42 Verse 42. But one thing is needful. That is, religion, or piety. This is eminently and peculiarly needful. Other things are of little importance. This should be secured first, and then all other things will be added. See 1 Ti 4:8; Mt 6:33. That good part. The portion of the gospel; the love of God, and an interest in his kingdom. She had chosen to be a Christian, and to give up her time and affections to God. Which shall not be taken away. God will not take away his grace from his people, neither shall any man pluck them out of his hand, Joh 10:28,29. From this interesting narrative we learn-- 1st. That the cares of this life are dangerous, even when they seem to be most lawful and commendable. Nothing of a worldly nature could have been more proper than to provide for the Lord Jesus and supply his wants. Yet even for this, because it too much engrossed her mind, the Lord Jesus gently reproved Martha. So a care for our families may be the means of our neglecting religion and losing our souls. 2nd. It is of more importance to attend to the instructions of the Lord Jesus than to be engaged in the affairs of the world. The one will abide for ever; the other will be but for a little time. 3rd. There are times when it is proper to suspend worldly employments, and to attend to the affairs of the soul. It was proper for Mary to do it. It would have been proper for Martha to have done it. It is proper for all--on the Sabbath and at other occasional seasons --seasons of prayer and for searching the word of God--to suspend worldly concerns and to attend to religion. 4th. If attention to religion be omitted at the proper time, it will always be omitted. If Mary had neglected to hear Jesus then, she might never have heard him. 5th. Piety is the chief thing needed. Other things will perish. We shall soon die, All that we can gain we must leave. But the soul will live. There is a judgment-seat; there is a heaven; there is a hell; and all that is needful to prepare us to die, and to make us happy forever, is to be a friend of Jesus, and to listen to his teaching: 6th. Piety is the chief ornament in a female. It sweetens every other virtue; adorns every other grace; gives new loveliness to the tenderness, mildness, and grace of the female character. Nothing is more lovely than a female sitting at the feet of the meek and lowly Jesus, like Mary; nothing more unlovely than entire absorption in the affairs of the world, like Martha. The most lovely female is she who has most of the spirit of Jesus; the least amiable, she who neglects her soul--who is proud, gay, thoughtless, envious, and unlike the meek and lowly Redeemer. At his feet are peace, purity, joy. Everywhere else an alluring and wicked world steals the affections and renders us vain, gay, wicked, proud, and unwilling to die. {s} "one thing" Ps 27:4; Ec 12:13; Mr 8:36; Lu 18:22; 1 Co 13:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 1 Verse 1. As he was praying. Luke has taken notice of our Saviour's praying often. Thus, at his baptism Lu 3:21; in the wilderness (Lu 5:16); before the appointment of the apostles, he continued all night in prayer (Lu 6:12); he was alone praying (Lu 9:18); his transfiguration also took place when he went up to pray Lu 9:28,29. Teach us to Pray. Probably they had been struck with the excellency and fervour of his prayers, and, recollecting that John had taught his disciples to pray, they asked him also to teach them. We learn, therefore-- 1st. That the gifts and graces of others should lead us to desire the same. 2nd. That the true method of praying can be learned only by our being properly taught. Indeed, we cannot pray acceptably at all unless God shall teach us how to pray. 3rd. That it is proper for us to meditate beforehand what we are to ask of God, and to arrange our thoughts, that we may not come thoughtlessly into his presence. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 2 Verses 2-4. See Barnes "Mt 6:9"; See Barnes "Mt 6:10"; See Barnes "Mt 6:11"; See Barnes "Mt 6:12"; See Barnes "Mt 6:13" Verse 2. No Barnes text on this verse. {a} "Our Father" Mt 6:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 3 Verse 3. See Barnes "Mt 6:9"; See Barnes "Mt 6:10"; See Barnes "Mt 6:11"; See Barnes "Mt 6:12"; See Barnes "Mt 6:13" No Barnes text on this verse. {1} "day by day" or, "for the day" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 4 Verse 4. For we also forgive, &c. This is somewhat different from the expression in Matthew, though the sense is the same. The idea is, that unless we forgive others, God will not forgive us; and unless we come to him really forgiving all others, we cannot expect pardon. It does not mean that by forgiving others we deserve forgiveness ourselves, or merit it, but that this is a disposition or state of mind without which God cannot consistently pardon us. Everyone that is indebted to us. Every one that has injured us. This does not refer to pecuniary transactions, but to offences similar to those which we have committed against God, and for which we ask forgiveness. Besides the variations in the expressions in this prayer, Luke has omitted the doxology, or close, altogether; and this shows that Jesus did not intend that we should always use just this form, but that it was a general direction how to pray; or, rather, that we were to pray for these things, though not always using the same words. {b} "for we also forgive everyone" Mr 11:25,26. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 5 Verses 5-7. And he said unto them, &c. Jesus proceeds to show that, in order to obtain the blessing, it was necessary to persevere in asking for it. For this purpose he introduces the case of a friend's asking bread of another for one who had come to him unexpectedly. His design is solely to show the necessity of being importunate or persevering in prayer to God. At midnight. A time when it would be most inconvenient for his friend to help him; an hour when he would naturally be in bed and his house shut. Three loaves. There is nothing particularly denoted by the number three in this place. Jesus often threw in such particulars merely to fill up the story, or to preserve the consistency of it. My children are with me in bed. This does not necessarily mean that they were in the same bed with him, but that they were all in bed, the house was still, the door was shut, and it was troublesome for him to rise at that time of night to accommodate him. It should be observed, however, that the customs of Orientals differ in this respect from our own. Among them it is not uncommon--indeed it is the common practice--for a whole family--parents, children, and servants--to sleep in the same room. See (The Land and the Book, vol. i. p. 180). This is not to be applied to God, as if it were troublesome to him to be sought unto, or as if he would ever reply to a sinner in that manner. All that is to be applied to God in this parable is simply that it is proper to persevere in prayer. As a man often gives because the request is repeated, and as one is not discouraged because the favour that he asks of his neighbour is delayed, so God often answers us after long and importunate requests. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 6 Verse 6. No Barnes text on this verse. {2} "in his journey", or "out of his way" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 8 Verse 8. I tell you. The Latin Vulgate here adds, "if he shall continue knocking." Though this is not in the Greek, yet it is indispensable that it should be understood in order to the sense. Knocking once would not denote importunity, but it was because he continued knocking. His importunity. His troublesome perseverance; his continuing to disturb the man, and refusing to take any denial. The word importunity denotes perseverance in an object, without any regard to time, place, or circumstances--an improper perseverance. By this the man was influenced. Rather than be disturbed, he would rise and give what was asked. This is to be applied to God in no other sense than that he often hears prayers and grants blessings even long after they appear to be unanswered or withheld. He does not promise to give blessings at once. He promises only that he will do it, or will answer prayer. But he often causes his people long to wait. He tries their faith. He leaves them to persevere for months or years, until they feel entirely their dependence on him, until they see that they can obtain the blessing in no other way, and until they are prepared to receive it. Often they are not prepared to receive it when they ask it at first. They may be proud, or have no just sense of their dependence, or they would not value the blessing, or it may at that time not be best for them to obtain it. But let no one despair. If the thing is for our good, and if it is proper that it should be granted, God will give it. Let us first ask aright; let us see that our minds are in a proper state; let us feel our need of the blessing; let us inquire whether God has promised such a blessing, and then let us persevere until God gives it. Again: men, when they ask anything of God, often give over seeking. They go once, and if it is not granted they are discouraged. It is not so when we ask anything of men. Then we persevere; we take no denial; we go again, and press the matter till we obtain it. So we should of God. We should go again and again, until the prayer is heard, and God grants what we ask of him. {c} "yet, because of his importunity" Lu 18:1-8. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 9 Verses 9-12. See Barnes "Mt 7:7, See Barnes "Mt 7:8, See Barnes "Mt 7:9, See Barnes "Mt 7:10, See Barnes "Mt 7:11" Verse 9. No Barnes text on this verse. {d} "Ask, and it shall" Mt 7:7; 21:22; Joh 15:7; Jas 1:5; Joh 3:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 10 Verses 9-12. See Barnes "Mt 7:7, See Barnes "Mt 7:8, See Barnes "Mt 7:9, See Barnes "Mt 7:10, See Barnes "Mt 7:11" Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 11 Verses 9-12. See Barnes "Mt 7:7, See Barnes "Mt 7:8, See Barnes "Mt 7:9, See Barnes "Mt 7:10, See Barnes "Mt 7:11" Verse 11. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 12 Verses 9-12. See Barnes "Mt 7:7, See Barnes "Mt 7:8, See Barnes "Mt 7:9, See Barnes "Mt 7:10, See Barnes "Mt 7:11" Verse 12. A scorpion. See Barnes "Lu 10:19". Dr. Thomson (The Land and the Book, vol. i. p. 379) says: "There is no imaginable likeness between an egg and the ordinary black scorpion of this country, neither in colour nor size, nor, when the tail is extended, in shape; but old writers speak of a white scorpion, and such a one, with the tail folded up, as in specimens of fossil trilobites, would not look unlike a small egg. Perhaps the contrast, however, refers only to the different properties of the egg and the scorpion, which is sufficiently emphatic." Pliny (N. H., xi. 25) says that in Judea the scorpions are about the size of an egg, and not unlike one in shape. {3} "offer" or, "give" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 14 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 14. No Barnes text on this verse. {e} "he was casting" Mt 9:32; 12:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 15 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 15. No Barnes text on this verse. {4} "Beelzebub" Lu 11:18,19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 16 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 16. No Barnes text on this verse. {f} "tempting him" Mt 12:38; 16:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 17 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 17. No Barnes text on this verse. {g} "knowing their thoughts" Joh 2:25 {h} "Every kingdom divided" Mt 12:25; Mr 3:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 18 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 19 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 19. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 20 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 20. No Barnes text on this verse. {i} "finger of God" Ex 8:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 21 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 22 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 22. No Barnes text on this verse. {k} "stronger than he" Is 53:12; Col 2:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 23 Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 24 Verses 24-26. See Barnes "Mt 12:43" and Mt 12:44,45 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 25 Verses 24-26. See Barnes "Mt 12:43" and Mt 12:44,45 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 26 Verses 24-26. See Barnes "Mt 12:43" and Mt 12:44,45 Verse 26. No Barnes text on this verse. {l} "worse than the first" Joh 5:14; Heb 6:4; 10:26,27; 2 Pe 2:20,21 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 27 Verses 27,28. A certain woman. One of the crowd. Verse 27. Blessed is the womb, &c. She thought that the mother of such a person must be peculiarly happy in having such a son. Yea, rather blessed, c. Jesus admits that she was happy -- it was an honour to be his mother, but he say that the chief happiness, the highest honour, was to obey the word of God. Compared with this, all earthly distinctions and honours are as nothing. Man's greatest dignity is in keeping the holy commandments of God, and in being prepared for heaven. See Barnes "Lu 10:20". {m} "Blessed" Lu 1:28,48 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 28 Verses 27,28. A certain woman. One of the crowd. Verse 28. No Barnes text on this verse. {n} "Yea" Ps 119:1,2; Mt 7:21; Lu 8:21; Jas 1:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 29 Verses 29-32. See Barnes "Mt 12:38, also Mt 12:39-42 Verse 29. No Barnes text on this verse. {o} "there shall be no sign given" Mt 12:40; Mr 8:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 30 Verses 29-32. See Barnes "Mt 12:38, also Mt 12:39-42 Verse 30. No Barnes text on this verse. {p} "Jonas" Jon 1:17; 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 31 Verses 29-32. See Barnes "Mt 12:38, also Mt 12:39-42 Verse 31. No Barnes text on this verse. {q} "queen of the south" 1 Ki 10:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 32 Verses 29-32. See Barnes "Mt 12:38, also Mt 12:39-42 Verse 32. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 33 Verses 33-36. These verses are found in Matthew, but in a different connection. See Barnes "Mt 5:15, See Barnes "Mt 6:22, See Barnes "Mt 6:23". Verse 33. No Barnes text on this verse. {s} "No man" Mt 5:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 34 Verses 33-36. These verses are found in Matthew, but in a different connection. See Barnes "Mt 5:15, See Barnes "Mt 6:22, See Barnes "Mt 6:23". Verse 34. No Barnes text on this verse. {t} "light of the body" Mt 6:22 {u} "thine eye is evil" Pr 28:22; Mr 7:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 35 Verses 33-36. These verses are found in Matthew, but in a different connection. See Barnes "Mt 5:15, See Barnes "Mt 6:22, See Barnes "Mt 6:23". Verse 35. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 36 Verses 33-36. These verses are found in Matthew, but in a different connection. See Barnes "Mt 5:15, See Barnes "Mt 6:22, See Barnes "Mt 6:23". Verse 36. No Barnes text on this verse. {v} "full of light" Ps 119:105; Pr 6:23; Is 8:20; 2 Co 4:6 {5} "the" or "a candle by its bright shining" {w} "bright shining" Pr 14:18; 20:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 37 Verse 37. And as he spake. While he was addressing the people, and particularly while he was reproving that generation and declaring its crimes. A certain Pharisee. The Pharisees had been particularly referred to in the discourse of the Saviour recorded in the previous verses. This one, perhaps, having felt particularly the force of the remarks of Jesus, and being desirous of being alone with him, invited him to go home with him. There is little doubt that this was for the purpose of drawing him away from the people; that he did it with a malignant intention, perhaps with a design to confute Jesus in private, or to reprove him for thus condemning the whole nation as he did. He might have seen that those who attacked Jesus publicly were commonly unsuccessful, and he desired, probably, to encounter him more privately. Besought him. Asked him. To dine with him. The Jews, as well as the Greeks and Romans, had but two principal meals. The first was a slight repast, and was taken about ten or eleven o'clock of our time, and consisted chiefly of fruit, milk, cheese, &c. The second meal was partaken of about three o'clock P.M., and was their principal meal. The first is the one here intended. He went in. Though he knew the evil design of the Pharisee, yet he did not decline the invitation. He knew that it might afford him an opportunity to do good. These two things are to be observed in regard to our Saviour's conduct in such matters: 1st. That he did not decline an invitation to dine with a man simply because he was a Pharisee, or because he was a wicked man. Hence he was charged with being gluttonous, and a friend of publicans and sinners, Mt 11:19. 2nd. He seized upon all occasions to do good. He never shrank from declaring the truth, and making such occasions of spreading the gospel. If Christians and Christian ministers would follow the example of the Saviour always, they would avoid all scandal, and might do even in such places a vast amount of good. Sat down. Reclined at the table. See Barnes "Mt 23:6". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 38 Verse 38. Saw it. Saw that he sat immediately down without washing. Marvelled. Wondered. Was amazed. It was so unusual, and in his view so improper. Had not first washed. He wondered particularly, as he had been among a mixed multitude, and they esteemed the touch of such persons polluting. They never ate, therefore, without such washing. The origin of the custom of washing with so much formality before they partook of their meals was that they did not use, as we do, knives and forks, but used their hands only. Hence, as their hands would be often in a dish on the table, it was esteemed proper that they should be washed clean before eating. Nor was their impropriety in the thing itself, but the Pharisees made it a matter of ceremony; they placed no small part of their religion in such ceremonies; and it was right, therefore, that our Lord should take occasion to reprove them for it. Comp. Mr 7:4. {x} "when the Pharisees" Mr 7:3. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 39 Verse 39. See Mt 23:25. Ravening. Robbery, plunder. Here the sense is that the cup and platter were filled with what had been unjustly taken from others. That is, they lived by their wickedness; their food was procured by dishonesty and extortion. This was a most terrible charge; and as it was applied, among others, to the man who had invited the Saviour to dine with him, it shows that nothing would prevent his dealing faithfully with the souls of men. Even in the Pharisee's own house, and when expressly invited to partake of his hospitality, he loved his soul so much that he faithfully warned him of his crimes. {z} "but your inward part" Tit 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 40 Verse 40. Ye fools. How unwise and wicked is your conduct! The word denotes not only want of wisdoms, but also wickedness. Comp. Ps 14:1; Pr 13:19; Pr 14:9. Your conduct is not merely foolish, but it is a cloak for sin--designed to countenance wickedness. Did not he, &c. Did not God, who made the body, make also the soul? You Pharisees take great pains to cleanse the body, under a pretence of pleasing God. Did he not also make the mind? and is it not of as much importance that that should be pure, as that the body should? __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 41 Verse 41. Alms. Charity. Benefactions to the poor. Such things as ye have. Your property; though it has been gained unjustly: though you have lived by rapine, and have amassed wealth in an improper manner, yet, since you have it, it is your duty to make the best of it and do good. By giving to the poor, you may show your repentance for your crimes in amassing money in this manner. You may show that you disapprove of your former course of life, and are disposed henceforward to live honestly. If this be the meaning of this passage, then it shows what is the duty of those who have by unjust gains become wealthy, and who are then converted to God. It may not be possible for them in every case to make exact restitution to those whom they have injured; thousands of instances of wrong they may have forgotten; many persons whom they have injured may have died; but still they may show, by giving to others, that they do not think their gains acquired honestly, and that they truly repent. They may devote their property to God; distribute it to the poor; or give it to send the gospel to the heathen world. Thus may they show that they disapprove of their former conduct; and thus may be seen one great principle of God's government --that good finally comes out of evil. And behold, &c. Doing this will show that you are a true penitent, and the remainder of your property you will enjoy with a feeling that you have done your duty, and no longer be smitten with the consciousness of hoarding unjust gains. The object of the Saviour here seems to have been to bring the Pharisee to repentance. Repentance consists in sorrow for sin, and in forsaking it. This he endeavoured to produce by showing him-- 1st, the evil and hypocrisy of his conduct; and, 2nd, by exhorting him to forsake his sins, and to show this by doing good. Thus doing, he would evince that the mind was clean as well the body; the inside as well as the outside. {a} "rather give alms" Is 58:7; Lu 12:22 {6} "alms" or, "as you are able" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 42 Verse 42. See Mt 23:23. Rue. This is a small garden plant, and is used as a medicine. It has a rosy flower, a bitter, penetrating taste, and a strong smell. {b} "woe unto you" Mt 23:23,27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 43 Verses 43,44. See Mt 23:6,27 Verse 43. No Barnes text on this verse. {c} "for ye love" Mt 23:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 44 Verses 43,44. See Mt 23:6,27 Verse 44. No Barnes text on this verse. {d} "as graves which appear not" Ps 5:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 45 Verse 45. Lawyers. Men learned in the law; but it is not known in what way the lawyers differed from the scribes, or whether they were Pharisees or Sadducees. Thus saying, thou, &c. He felt that the remarks of Jesus about loving the chief seats, &c., applied to them as well as to the Pharisees. His conscience told him that if they were to blame, he was also, and he therefore applied the discourse to himself. Reproachest. Accusest. Dost calumniate or blame us, for we do the same things. Sinners often consider faithfulness as reproach--they know not how to separate them. Jesus did not reproach or abuse them. He dealt faithfully with them; reproved them; told them the unvarnished truth. Such faithfulness is rare; but when it is used, we must expect that men will flinch, perhaps be enraged. Though their consciences tell them they are guilty, still they will consider it as abuse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 46 Verse 46. See Barnes "Mt 23:4". No Barnes text on this verse. {e} "touch not the burdens" Is 58:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 47 Verse 47. See Barnes "Mt 23:29". Also Mt 23:30-36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 48 Verse 48. See Barnes "Mt 23:29". Also Mt 23:30-36. No Barnes text on this verse. {f} "ye allow" Eze 18:19 {g} "they indeed killed" He 11:35,37 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 49 Verse 49. See Barnes "Mt 23:29". Also Mt 23:30-36. The wisdom of God. By the wisdom of God, here, is undoubtedly meant the Saviour himself. What he immediately says is not written in the Old Testament. Jesus is called the word of God (Joh 1:1), because he is the medium by which God speaks or makes his will known. He is called the wisdom of God, because by him God makes his wisdom known in creation (Co 1:13-18) and in redemption (1 Co 1:30). Many have also thought that the Messiah was referred to in the 8th chapter of Proverbs, under the name of Wisdom. I will send, &c. See Lu 10:3; Mt 10:16. Shall slay, &c. Comp. Joh 16:2; Ac 7:52,59; Jas 5:10; Ac 12:2; 22:19; 2 Co 11:24,25; 2 Ch 36:15,16. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 50 Verse 50. See Barnes "Mt 23:29". Also Mt 23:30-36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 51 Verse 51. See Barnes "Mt 23:29". Also Mt 23:30-36. No Barnes text on this verse. {i} "Abel" Ge 4:8 {k} "Zacharias" 2 Ch 24:20 {l} "required" Jer 7:28,29 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 52 Verse 52. Woe unto you, lawyers! See Barnes "Mt 23:13. The key of knowledge. A key is made to open a lock or door. By their false interpretation of the Old Testament they had taken away the true key or method of understanding it. They had hindered the people from understanding it aright. "You endeavour to prevent the people also from understanding the Scriptures respecting the Messiah, and those who were coming to me ye hindered." If there is any sin of peculiar magnitude, it is that of keeping the people in ignorance; and few men are so guilty as they who by false instructions prevent them from coming to a knowledge of the truth, and embracing it as it is in Jesus. {m} "key of knowledge" Mal 1:2,7 {7} "hindered" or, "forbade" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 53 Verse 53. To urge him vehemently. To press upon him violently. They were enraged against him. They therefore pressed upon him; asked him many questions; sought to entrap him, that they might accuse him. Provoke him, &c. This means that they put many questions to him about various matters, without giving him proper time to answer. They proposed questions as fast as possible, and about as many things as possible, that they might get him, in the hurry, to say something that would be wrong, that they might thus accuse him. This was a remarkable instance of their cunning, malignity, and unfairness. {n} "provoke" 1 Co 13:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 54 Verse 54. Laying wait for him. Or, rather, laying snares for him. It means that they endeavoured to entangle him in his talk; that they did as men do who catch birds--who lay snares, and deceive them, and take them unawares. That they might accuse him. Before the Sanhedrim, or great council of the nation, and thus secure his being put to death. From this we may learn-- 1st. That faithful reproofs must be expected to excite opposition and hatred. Though the conscience may be roused, and may testify against the man that is reproved, yet that does not prevent his hating the reproof and the reprover. 2nd. We see here the manner in which wicked men endeavour to escape the reproofs of conscience. Instead of repenting, they seek vengeance, and resolve to put the reprover to shame or to death. 3rd. We see the exceeding malignity which men have against the Lord Jesus. Well was it said that he was set for the fall of many in Israel, that thereby the thoughts of many hearts might be revealed! Lu 2:34,35. Men, now, are not by nature less opposed to Jesus than they were then. 4th. We see the wisdom, purity, and firmness of the Saviour. To their souls he had been faithful. He had boldly reproved them for their sins. They sought his life. Multitudes of the artful and learned gathered around him, to endeavour to draw out something of which they might accuse him, yet in vain. Not a word fell from his lips of which they could accuse him. Everything that he said was calm, mild, peaceful, wise, and lovely. Even his cunning and bitter adversaries were always confounded, and retired in shame and confusion. Here, surely, must have been something more than man. None but God manifest in the flesh could have known all their designs, seen all their wickedness and their wiles and escaped the cunning stratagems that were laid to confound and entangle him in his conversation. 5th. The same infinitely wise Saviour can still meet and confound all his own enemies and those of his people, and deliver all his followers, as he did himself, from all the snares laid by a wicked world to lead them to sin and death. {o} "and seeking" Mr 12:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 1 Verse 1. In the mean time. While he was discoursing with the scribes and Pharisees, as recorded in the last chapter. An innumerable multitude. The original word is myriads, or ten thousands. It is used here to signify that there was a great crowd or collection of people, who were anxious to hear him. Multitudes were attracted to the Saviour's ministry, and it is worthy of remark that he never had more to hear him than when he was most faithful and severe in his reproofs of sinners. Men's consciences are on the side of the faithful reprover of their sins; and though they deeply feel the reproof, yet they will still respect and hear him that reproves. To his disciples, first of all. This does not mean that his disciples were, before all others, to avoid hypocrisy, but that this was the first or chief thing of which they were to beware. The meaning is this: "He said to his disciples, Above all things beware," &c. The leaven. See Barnes "Mt 16:6". Which is hypocrisy. See Barnes "Mt 7:5". Hypocrisy is like leaven or yeast, because-- 1st. It may exist without being immediately detected. Leaven mixed in flour is not known until it produces its effects. 2nd. It is insinuating. Leaven will soon pervade the whole mass. So hypocrisy will, if undetected and unremoved, soon pervade all our exercises and feelings. 3rd. It is swelling. It puffs us up, and fills us with pride and vanity. No man is more proud than the hypocrite, and none is more odious to God. When Jesus cautions them to beware of the leaven of the Pharisees, he means that they should be cautious about imbibing their spirit and becoming like them. The religion of Jesus is one of sincerity, of humility, of an entire want of disguise. The humblest man is the best Christian, and he who has the least disguise is most like his Master. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 2 Verses 2-9. See Barnes on "Mt 10:26". Also Mt 10:27-32. Verse 2. No Barnes text on this verse. {b} "for there is nothing" Mt 10:26; Mr 8:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 3 Verses 2-9. See Barnes on "Mt 10:26". Also Mt 10:27-32. Verse 3. Shall be proclaimed upon the housetops. See Barnes on "Mt 20:27". The custom of making proclamation from the tops or roofs of houses still prevails in the East. Dr. Thomson (The Land and the Book, vol. i. p. 51, 52) says: \- "At the present day, local governors in country districts cause their commands thus to be published. Their proclamations are generally made in the evening, after the people have returned from their labours in the field. The public crier ascends the highest roof at hand, and lifts up his voice in a long-drawn call upon all faithful subjects to give ear and obey. He then proceeds to announce, in a set form, the will of their master, and demand obedience thereto." __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 4 Verses 2-9. See Barnes on "Mt 10:26". Also Mt 10:27-32. Verse 4. No Barnes text on this verse. {c} "my friend" Joh 15:14 {d} "Be not afraid" Is 51:7-13; Mt 10:28 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 5 Verses 2-9. See Barnes on "Mt 10:26". Also Mt 10:27-32. Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 6 Verses 2-9. See Barnes on "Mt 10:26". Also Mt 10:27-32. Verse 6. No Barnes text on this verse. {1} "farthings" Mt 10:29 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 7 Verses 2-9. See Barnes on "Mt 10:26". Also Mt 10:27-32. Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 8 Verses 2-9. See Barnes on "Mt 10:26". Also Mt 10:27-32. Verse 8. No Barnes text on this verse. {e} "Whosoever" 1 Sa 2:30; Ps 119:46; 2 Ti 2:12; Re 2:10 {f} "confess" Jude 1:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 9 Verses 2-9. See Barnes on "Mt 10:26". Also Mt 10:27-32. Verse 9. No Barnes text on this verse. {g} "denieth me" Ac 3:13,14 {h} "denied" Mt 25:31 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 10 Verse 10. See Barnes on "Mt 12:32". {i} "it shall not be forgiven" Mt 12:31; 1 Jo 5:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 11 Verses 11,12. See Barnes "Mt 10:17, Also Mt 10:18-20 Verse 11. No Barnes text on this verse. {k} "take ye no thought" Mt 10:19; Mr 13:11; Lu 21:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 12 Verses 11,12. See Barnes "Mt 10:17, Also Mt 10:18-20 Verse 12. No Barnes text on this verse. {l} "the Holy Ghost" Ac 6:10; 26:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 13 Verse 13. One of the company. One of the multitude. This man had probably had a dispute with his brother, supposing that his brother had refused to do him justice. Conceiving that Jesus had power over the people--that what he said must be performed--he endeavoured to secure him on his side of the dispute and gain his point. From the parable which follows, it would appear that he had no just claim on the inheritance, but was influenced by covetousness. Besides, if he had any just claim, it might have been secured by the laws of the land. Speak to my brother. Command my brother. Divide the inheritance. An inheritance is the property which is left by a father to his children. Among the Jews the older brother had two shares, or twice as much as any other child, De 21:17. The remainder was then equally divided among all the children. {m} "Master, speak to my brother" Eze 33:31 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 14 Verse 14. Who made me a judge? It is not my business to settle controversies of this kind. They are to be settled by the magistrate. Jesus came for another purpose--to preach the gospel, and so to bring men to a willingness to do right. Civil affairs are to be left to the magistrate. There is no doubt that Jesus could have told him what was right in this case, but then it would have been interfering with the proper office of the magistrates; it might have led him into controversy with the Jews; and it was, besides, evidently apart from the proper business of his life. We may remark, also, that the appropriate business of ministers of the gospel is to attend to spiritual concerns. They should have little to do with the temporal matters of the people. If they can persuade men who are at variance to be reconciled, it is right; but they have no power to take the place of a magistrate, and to settle contentions in a legal way. {n} "Man, who made me a judge" Joh 18:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 15 Verse 15. Beware of covetousness. One of these brothers, no doubt, was guilty of this sin; and our Saviour, as was his custom, took occasion to warn his disciples of its danger. Covetousness. An unlawful desire of the property of another; also a desire of gain or riches beyond what is necessary for our wants. It is a violation of the tenth commandment (Ex 20:17), and is expressly called idolatry (Col 3:5). Compare, also, Eph 5:3; Heb 13:5. A man's life. The word life is sometimes taken in the sense of happiness or felicity, and some have supposed this to be the meaning here, and that Jesus meant to say that a man's comfort does not depend on affluence--that is, on more than is necessary for his daily wants; but this meaning does not suit the parable following, which is designed to show that property will not lengthen out a man's life, and therefore is not too ardently to be sought, and is of little value. The word life, therefore, is to be taken literally. Consisteth not. Rather, dependeth not on his possessions. His possessions will not prolong it. The passage, then, means: Be not anxious about obtaining wealth, for, however much you may obtain, it will not prolong your life. That depends on the will of God, and it requires something besides wealth to make us ready to meet him. This sentiment he proceeds to illustrate by a beautiful parable. {o} "Take heed" 1 Ti 6:7-10 {p} "life consisteth" Job 2:4; Mt 6:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 16 Verse 16. A parable. See Barnes Mt 13:3. Plentifully. His land was fertile, and produced even beyond his expectations, and beyond what he had provided for. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 17 Verse 17. He thought within himself. He reasoned or inquired. He was anxious and perplexed. Riches increase thought and perplexity. Indeed, this is almost their only effect--to engross the thoughts and steal the heart away from better things, in order to take care of the useless wealth. No room. Everything was full. To bestow. To place, to hoard, to collect. My fruits. Our word fruits is not applied to grain; but the Greek word is applied to all the produce of the earth--not only fruit, but also grain. This is likewise the old meaning of the English word, especially in the plural number. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 18 Verse 18. I will pull down my barns. The word barns, here, properly means, granaries, or places exclusively designed to put wheat, barley, &c. They were commonly made, by the ancients, underground, where grain could be kept a long time more safe from thieves and from vermin. If it be asked why he did not let the old ones remain and build new ones, it may be answered that it would be easier to enlarge those already excavated in the earth than to dig new ones. {q} "this will I do" Jas 4:15,16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 19 Verse 19. Much goods. Much property. Enough to last a long while, so that there is no need of anxiety or labour. Take thine ease. Be free from care about the future. Have no anxiety about coming to want. Eat, drink, and be merry. This was just the doctrine of the ancient Epicureans and atheists, and it is, alas! too often the doctrine of those who are rich. They think that all that is valuable in life is to eat, and drink, and be cheerful or merry. Hence their chief anxiety is to obtain the "delicacies of the season"-- the luxuries of the world; to secure the productions of every clime at any expense, and to be distinguished for splendid repasts and a magnificent style of living. What a portion is this for an immortal soul! What folly to think that all that a man lives for is to satisfy his sensual appetites; to forget that he has an intellect to be cultivated, a heart to be purified, a soul to be saved! {r} "Soul" Ps 49:18 {s} "take thine ease" Ex 11:9; 1 Co 15:32; Jas 5:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 20 Verse 20. Thou fool. If there is any supreme folly, it is this. As though riches could prolong life, or avert for a moment the approach of pain and death. This night, &c. What an awful sentence to a man who, as he thought, had got just ready to live and enjoy himself! In a single moment all his hopes were blasted, and his soul summoned to the bar of his long-forgotten God. So, many are surprised as suddenly and as unprepared. They are snatched from their pleasures, and hurried to a world where there is no pleasure, and where all their wealth cannot purchase one moment's ease from the gnawings of the worm that never dies. Shall be required of thee. Thou shalt be required to die, to go to God, and to give up your account. Then whose, &c. Whose they may be is of little consequence to the man that lost his soul to gain them; but they are often left to heirs that dissipate them much sooner than the father procured them, and thus they secure their ruin as well as his own. Ps 39:6; Ec 2:18,19. {t} "this night" Job 20:20-23; 27:8; Ps 52:7; Jas 4:14 {2} "thy soul" or, "do they require thy soul." __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 21 Verse 21. So is he. This is the portion or the doom. Layeth up treasure for himself. Acquires riches for his own use--for himself. This is the characteristic of the covetous man. It is all for himself. His plans terminate there. He lives only for himself, and acts only with regard to his own interest. Rich toward God. Has no inheritance in the kingdom of God--no riches laid up in heaven. His affections are all fixed on this world, and he has none for God. From this instructive parable we learn-- 1st. That wicked men are often signally prospered--their ground brings forth plentifully. God gives them their desire, but sends leanness into their souls. 2nd. That riches bring with them always an increasing load of cares and anxieties. 3rd. That they steal away the affections from God--are sly, insinuating, and dangerous to the soul. 4th. That the anxiety of a covetous man is not what good he may do with his wealth, but where he may hoard it, and keep it secure from doing any good. 5th. That riches cannot secure their haughty owners from the grave. Death will come upon them suddenly, unexpectedly, awfully. In the very midst of the brightest anticipations--in a moment--in the twinkling of an eye-- it may come, and all the wealth that has been accumulated cannot alleviate one pang, or drive away one fear, or prolong life for one moment. 6th. That the man who is trusting to his riches in this manner is a fool in the sight of God. Soon, also, he will be a fool in his own sight, and will go to hell with the consciousness that his life has been one of eminent folly. 7th. That the path of true wisdom is to seek first the kingdom of God, and to be ready to die; and then it matters little what is our portion here, or how suddenly or soon we are called away to meet our Judge. If our affections are not fixed on our riches, we shall leave them without regret. If our treasures are laid up in heaven, death will be but going home, and happy will be that moment when we are called to our rest. {v} "layeth up treasure" Hab 2:9 {w} "is not rich toward God" 1 Ti 6:18; Jas 2:5; Lu 12:33 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 22 Verses 22-31. See Barnes "Mt 6:25". See also Mt 6:26-6:33. Verse 22. No Barnes text on this verse. {x} "Take no thought for your life" Mt 6:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 23 Verses 22-31. See Barnes "Mt 6:25". See also Mt 6:26-6:33. Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 24 Verses 22-31. See Barnes "Mt 6:25". See also Mt 6:26-6:33. Verse 24. No Barnes text on this verse. {y} "ravens" Job 38:41; Ps 147:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 26 Verses 22-31. See Barnes "Mt 6:25". See also Mt 6:26-6:33. Verse 26. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 27 Verses 22-31. See Barnes "Mt 6:25". See also Mt 6:26-6:33. Verse 27. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 28 Verses 22-31. See Barnes "Mt 6:25". See also Mt 6:26-6:33. Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 29 Verses 22-31. See Barnes "Mt 6:25". See also Mt 6:26-6:33. Verse 29. No Barnes text on this verse. {3} "or what you shall drink" or "live not in careful suspense" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 30 Verses 22-31. See Barnes "Mt 6:25". See also Mt 6:26-6:33. Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 31 Verses 22-31. See Barnes "Mt 6:25". See also Mt 6:26-6:33. Verse 31. No Barnes text on this verse. {z} "But, rather seek" Mt 6:33 {a} "all these things shall" Ps 34:10; Isa 33:16; Ro 8:31,32 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 32 Verse 32. Little flock. Our Saviour often represents himself as a shepherd, and his followers as a flock or as sheep. The figure was beautiful. In Judea it was a common employment to attend flocks. The shepherd was with them, defended them, provided for them, led them to green pastures and beside still waters. In all these things Jesus was and is eminently the Good Shepherd. His flock was small. Few really followed him, compared with the multitude who professed to love him. But, though small in number, they were not to fear. God was their Friend. He would provide for them. It was his purpose to give them the kingdom, and they had nothing to fear, see Mt 6:19-21. {b} "little flock" Is 40:11; Joh 10:27,28 {c} "it is the father's good pleasure" Mt 25:34; Joh 18:36; Heb 12:28 Jas 2:5; 2 Pe 1:11; Re 1:6; 22:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 33 Verse 33. Sell that ye have. Sell your property. Exchange it for that which you can use in distributing charity. This was the condition of their being disciples. Their property they gave up; they forsook it, or they put it into common stock, for the sake of giving alms to the poor, Ac 2:44; 4:32; Joh 12:6; Ac 5:2. Bags which wax not old. The word bags, here, means purses, or the bags attached to their girdles, in which they carried their money. See Barnes "Mt 5:38". By bags which wax not old Jesus means that we should lay up treasure in heaven; that our aim should be to be prepared to enter there, where all our wants will be for ever provided for. Purses, here, grow old and useless. Wealth takes to itself wings. Riches are easily scattered, or we must soon leave them; but that wealth which is in heaven abides for ever. It never is corrupted; never flies away; never is to be left. Wax. This word is from an old Saxon word, and in the Bible means to grow. {d} "Sell" Mt 19:21; Ac 2:45; 4:34 {e} "treasure" Mt 6:20; 1 Ti 6:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 34 Verse 34. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 35 Verses 35,36. Let your loins, &c. This alludes to the ancient manner of dress. They wore a long flowing robe as their outer garment. See Barnes Mt 5:38-41. When they laboured, or walked, or ran, it was necessary to gird or tie this up by a sash or girdle about the body, that it might not impede their progress. Hence, to gird up the loins means to be ready, to be active, to be diligent. Comp. 2 Ki 4:29; 2 Ki 9:1; Jer 1:17; Ac 12:8. Your lights burning. This expresses the same meaning. Be ready at all times to leave the world and enter into rest, when your Lord shall call you. Let every obstacle be out of the way; let every earthly care be removed, and be prepared to follow him into his rest. Servants were expected to be ready for the coming of their lord. If in the night, they were expected to keep their lights trimmed and burning. When their master was away in attendance on a wedding, as they knew not the hour when he would return, they were to be continually ready. So we, as we know not the hour when God shall call us, should be always ready to die. Comp. See Barnes "Mt 25:1" and Mt 25:2-13. {f} "Let your loins" Eph 6:14; 1 Pe 1:13 {g} "your lights burning" Mt 25:1,13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 37 Verse 37. Shall gird himself. Shall take the place of the servant himself. Servants who waited on the table were girded in the manner described above. Shall make them sit, &c. Shall place them at his table and feast them. This evidently means that if we are faithful to Christ, and are ready to meet him when he returns, he will receive us into heaven -- will admit us to all its blessings, and make us happy there--as if he should serve us and minister to our wants. It will be as if a master, instead of sitting down at the table himself, should place his faithful servants there, and be himself the servant. This shows the exceeding kindness and condescension of our Lord. For us, poor and guilty sinners, he denied himself, took the form of a servant (Php 2:7), and ministered to our wants. In our nature he has wrought out salvation, and he has done it in one of the humblest conditions of the children of men. How should our bosoms burn with gratitude to him, and how should we be willing to serve one another] See Barnes "Joh 13:1". Also, see Joh 13:2-17. {h} "Blessed are" Mt 24:46 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 38 Verses 38-46. See Barnes "Mt 24:42". Also see Mt 24:43-51. Verse 38. Second watch. See Barnes "Mt 14:25". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 39 Verse 39. No Barnes text on this verse. {i} "the thief" 1 Th 5:2; 2 Pe 3:10; Re 3:3; 16:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 40 Verse 40. No Barnes text on this verse. {k} "Be ye therefore ready" Lu 21:34,36 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 41 Verse 41. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 42 Verse 42. No Barnes text on this verse. {l} "faithful and wise steward" 1 Co 4:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 43 Verse 43. No Barnes text on this verse. {m} "Blessed" Lu 12:37 . __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 44 Verse 44. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 45 Verse 45. No Barnes text on this verse. {n} "beat the men-servants" Mt 22:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 46 Verse 46. No Barnes text on this verse. {o} "will" Ps 37:9; 94:14 {4} "cut him asunder", or "cut him off" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 47 Verse 47. Which knew his lord's will. Who knew what his master wished him to do. He that knows what God commands and requires. Many stripes. Shall be severely and justly punished. They who have many privileges, who are often warned, who have the gospel, and do not repent and believe, shall be far more severely punished than others. They who are early taught in Sunday-schools, or by pious parents, or in other ways, and who grow up in sin and impenitence, will have much more to answer for than those who have no such privileges. {p} "which knew his lord's will" Jas 4:17 {q} "shall be beaten with many stripes" Ac 17:30 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 48 Verse 48. Few stripes. The Jews never inflicted more than forty stripes for one offence, De 25:3. For smaller offences they inflicted only four, five, six, &c., according to the nature of the crime. In allusion to this, our Lord says that he that knew not -- that is, he who had comparatively little knowledge--would suffer a punishment proportionally light. He refers, doubtless, to those who have fewer opportunities, smaller gifts, or fewer teachers. Much is given. They who have much committed to their disposal, as stewards, &c. See the parable of the talents in Mt 25:14-30. See Barnes "Mt 25:14, also Mt 25:15-30. {r} "he that knew not" Ac 17:30 {s} "For unto whomsoever" Le 5:17; Joh 15:22; 1 Ti 1:13 {t} "committed much" 1 Ti 6:20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 49 Verse 49. I am come, &c. The result of my coming will be that there will be divisions and contentions. He does not mean that he came for that purpose, or that he sought and desired it; but that such was the state of the human heart, and such the opposition of men to the truth, that that would be the effect of his coming. See Barnes "Mt 10:34". Fire. Fire, here, is the emblem of discord and contention, and consequently of calamities. Thus it is used in Ps 66:12 Is 43:2. And what will I, &c. This passage might be better expressed in this manner: "And what would I, but that it were kindled. Since it is necessary for the advancement of religion that such divisions should take place; since the gospel cannot be established without conflicts, and strifes, and hatreds, I am even desirous that they should come. Since the greatest blessing which mankind can receive must be attended with such unhappy divisions, I am willing, nay, desirous that they should come." He did not wish evil in itself; but, as it was the occasion of good, he was desirous, if it must take place, that it should take place soon. From this we learn-- 1st. That the promotion of religion may be expected to produce many contests and bitter feelings. 2nd. That the heart of man must be exceedingly wicked, or it would not oppose a work like the Christian religion. 3rd. That though God cannot look on evil with approbation, yet, for the sake of the benefit which may grow out of it, he is willing to permit it, and suffer it to come into the world. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 50 Verse 50. A baptism. See Barnes "Mt 20:22". Am I straitened. How do I earnestly desire that it were passed! Since these sufferings must be endured, how anxious am I that the time should come! Such were the feelings of the Redeemer in view of his approaching dying hour. We may learn from this-- 1st. That it is not improper to feel deeply at the prospect of dying. It is a sad, awful, terrible event; and it is impossible that we should look at it aright without feeling --scarcely without trembling. 2nd. It is not improper to desire that the time should come, and that the day of our release should draw nigh, Php 1:23. To the Christian, death is but the entrance to life; and since the pains of death must be endured, and since they lead to heaven, it matters little how soon he passes through these sorrows, and rises to his eternal rest. {5} "straitened", or "pained" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 51 Verses 51-53. See Barnes "Mt 10:34, See also Mt 10:35-36. Verse 51. No Barnes text on this verse. {u} "ye that I am come" Mt 10:34 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 52 Verses 51-53. See Barnes "Mt 10:34, See also Mt 10:35-36. Verse 52. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 53 Verse 51-53. See Barnes "Mt 10:34, See also Mt 10:35-36. Verse 53. No Barnes text on this verse. {v} "The father shall be divided" Mi 7:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 54 Verses 54-57. See Barnes "Mt 16:2" See Barnes "Mt 16:3". Verse 54. No Barnes text on this verse. {w} "When you see" Mt 16:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 55 Verses 54-57. See Barnes "Mt 16:2" See Barnes "Mt 16:3". Verse 55. South wind. To the south and southwest of Judea were situated Arabia, Egypt, and Ethiopia, all warm or hot regions, and consequently the air that came from those quarters was greatly heated. How is it that ye do not discern this time? You see a cloud rise, and predict a shower; a south wind, and expect heat. These are regular events. So you see my miracles; you hear my preaching; you have the predictions of me in the prophets; why do you not, in like manner, infer that this is the time when the Messiah should appear? __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 56 Verses 54-57. See Barnes "Mt 16:2, See Barnes "16:3". Verse 56. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 57 Verse 57. See Barnes "Mt 16:2, See Barnes "Mt 16:3" {x} "even of yourselves judge ye not" Mt 5:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 58 Verses 58,59. See Barnes "Mt 5:25". See Barnes "Mt 5:26". Verse 58. No Barnes text on this verse. {y} "When thou goest" Mt 5:25 {z} "as thou art in the way" Isa 55:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 12 - Verse 59 Verses 58,59. See Barnes "Mt 5:25". See Barnes "Mt 5:26". Verse 59. No Barnes text on this verse. {6} "mite" Mr 12:42 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 1 Verse 1. There were present. That is, some persons who were present, and who had heard his discourse recorded in the previous chapter. There was probably a pause in his discourse, when they mentioned what had been done by Pilate to the Galileans. At that season. At that time--that is the time mentioned in the last chapter. At what period of our Lord's ministry this was, it is not easy to determine. Some that told him. This was doubtless an event of recent occurrence. Jesus, it is probable, had not before heard of it. Why they told him of it can only be a matter of conjecture. It might be from the desire to get him to express an opinion respecting the conduct of Pilate, and thus to involve him in difficulty with the reigning powers of Judea. It might be as a mere matter of news. But, from the answer of Jesus, it would appear that they supposed that the Galileans deserved it, and that they meant to pass a judgment on the character of those men, a thing of which they were exceedingly fond. The answer of Jesus is a reproof of their habit of hastily judging the character of others. Galileans. People who lived in Galilee. See Barnes "Mt 2:22". They were not under the jurisdiction of Pilate, but of Herod. The Galileans, in the time of Christ, were very wicked. Whose blood Pilate had mingled, &c. That is, while they were sacrificing at Jerusalem, Pilate came suddenly upon them and slew them, and their blood was mingled with the blood of the animals that they were slaying for sacrifice. It does not mean that Pilate offered their blood in sacrifice, but only that as they were sacrificing he slew them. The fact is not mentioned by Josephus, and nothing more is known of it than what is here recorded. We learn, however, from Josephus that the Galileans were very wicked, and that they were much disposed to broils and seditions. It appears, also, that Pilate and Herod had a quarrel with each other (Lu 23:12), and it is not improbable that Pilate might feel a particular enmity to the subjects of Herod. It is likely that the Galileans excited a tumult in the temple, and that Pilate took occasion to come suddenly upon them, and show his opposition to them and Herod by slaying them. Pilate. The Roman governor of Judea. See Barnes "Mt 27:2". {a} "Galileans" Ac 5:37 {b} "mingled" La 2:20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 2 Verses 2,3. Suppose ye, &c. From this answer it would appear that they supposed that the fact that these men had been slain in this manner proved that they were very great sinners. I tell you, Nay. Jesus assured them that it was not right to draw such a conclusion respecting these men. The fact that men come to a sudden and violent death is not proof that they are peculiarly wicked. Except ye repent. Except you forsake your sins and turn to God. Jesus took occasion, contrary to their expectation, to make a practical use of that fact, and to warn them of their own danger. He never suffered a suitable occasion to pass without warning the wicked, and entreating them to forsake their evil ways. The subject of religion was always present to his mind. He introduced it easily, freely, fully. In this he showed his love for the souls of men, and in this he set us an example that we should walk in his steps. Ye shall all likewise perish. You shall all be destroyed in a similar manner. Here he had reference, no doubt, to the calamities that were coming upon them, when thousands of the people perished. Perhaps there was never any reproof more delicate and yet more severe than this. They came to him believing that these men who had perished were peculiarly wicked. He did not tell them that they were as bad as the Galileans, but left them to infer it, for if they did not repent, they must soon likewise be destroyed. This was remarkably fulfilled. Many of the Jews were slain in the temple; many while offering sacrifice; thousands perished in a way very similar to the Galileans. Comp. See Barnes "Mt 24:1" and following. From this account of the Galileans we may learn-- (1.) That men are very prone to infer, when any great calamity happens to others, that they are peculiarly guilty. See the Book of Job, and the reasonings of his three "friends." (2.) That that conclusion; in the way in which it is usually drawn, is erroneous. If we see a man bloated, and haggard, and poor, who is in the habit of intoxication, we may infer openly that he is guilty, and that God hates his sin and punishes it. So we may infer of the effects of licentiousness. But we should not thus infer when a man's house is burned down, or when his children die, or when he is visited with a loss of health; nor should we infer it of the nations that are afflicted with famine, or the plague, or with the ravages of war; nor should we infer it when a man is killed by lightning, or when he perishes by the blowing up of a steamboat. Those who thus perish may be far more virtuous than many that live. (3.) This is not a world of retribution. Good and evil are mingled; the good and the bad suffer, and all are exposed here to calamity. (4.) There is another world--a future state--a world where the good will be happy and the wicked punished. There all that is irregular on earth will be regulated; all that appears unequal will be made equal; all that is chaotic will be reduced to order. (5.) When men are disposed to speak about the great guilt of others, and the calamities that come upon them, they should inquire about themselves. What is their character? what is their condition?. It may be that they are in quite as much danger of perishing as those are whom they regard as so wicked. (6.) WE MUST REPENT. We must ALL repent or we shall perish. No matter what befalls others, we are sinners; we are to die; we shall be lost unless we repent. Let us, then, think of ourselves rather than of others; and when we hear of any signal calamity happening to others, let us remember that there is calamity in another world as well as here; and that while our fellow-sinners are exposed to trials here, we may be exposed to more awful woes there. Woe there is eternal; here, a calamity like that produced by a failing tower is soon over. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 4 Verse 4. Or those eighteen. Jesus himself adds another similar case, to warn them --a case which had probably occurred not long before, and which it is likely they judged in the same manner. Upon whom the tower in Siloam fell. The name Siloah or Siloam is found only three times in the Bible as applied to water--once in Is 8:6, who speaks of it as running water; once as a pool near to the king's garden, in Ne 3:15; and once as a pool, in the account of the Saviour's healing the man born blind, in Joh 9:7-11. Josephus mentions the fountain of Siloam frequently as situated at the mouth of the Valley of Tyropoeon, or the Valley of Cheese-mongers, where the fountain long indicated as that fountain is still found. It is on the south side of Mount Moriah, and between that and the Valley of Jehoshaphat. The water at present flows out of a small artificial basin under the cliff, and is received into a large reservoir 53 feet in length by 18 in breadth. The small upper basin or fountain excavated in the rock is merely the entrance, or rather the termination of a long and narrow subterranean passage beyond, by which the water comes from the Fountain of the Virgin. For what purpose the tower here referred to was erected is not known; nor is it known at what time the event here referred to occurred. It is probable that it was not far from the time when the Saviour made use of the illustration, for the manner in which he refers to it implies that it was fresh in the recollection of those to whom he spoke. {1} "sinners above", or "debtors" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 5 Verse 5. I tell you, Nay. It is improper to suppose that those on whom heavy judgments fall in this world are the worst of men. This is not a world of retribution. Often the most wicked are suffered to prosper here, and their punishment is reserved for another world; while the righteous are called to suffer much, and appear to be under the sore displeasure of God, Ps 73:1, and following. This only we know, that the wicked will not always escape; that God is just; and that none who do suffer here or hereafter, suffer more than they deserve. In the future world, all that seems to be un equal here will be made equal and plain. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 6 Verse 6. This parable. See Barnes "Mt 13:3". Vineyard. A place where vines were planted. It was not common to plant fig-trees in them, but our Lord represents it as having been sometimes done. {d} "A certain man" Is 5:1; Mt 21:19 {e} "sought fruit thereon" Joh 15:16; Ga 5:22; Phi 4:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 7 Verse 7. The dresser of his vineyard. The man whose duty it was to trim the vines and take care of his vineyard. These three years. These words are not to be referred to the time which Christ had been preaching the gospel, as if he meant to specify the exact period. They mean, as applicable to the vineyard, that the owner had been a long time expecting fruit on the tree. For three successive years he had been disappointed. In his view it was long enough to show that the tree was barren and would yield no fruit, and that therefore it should be cut down. Why cumbereth it the ground? The word cumber here means to render barren or sterile. By taking up the juices of the earth, this useless tree rendered the ground sterile, and prevented the growth of the neighbouring vines. It was not merely useless, but was doing mischief, which may be said of all sinners and all hypocritical professors of religion. Dr. Thomson (The Land and the Book, vol. i. p. 539) says of the barren fig-tree: "There are many such trees now; and if the ground is not properly cultivated, especially when the trees are young--as the one of the parable was, for only three years are mentioned-they do not bear at all; and even when full grown they quickly fail, and wither away if neglected. Those who expect to gather good crops of well-favoured figs are particularly attentive to their culture--not only plough and dig about them frequently, and manure them plentifully, but they carefully gather out the stones from the orchards, contrary to their general slovenly habits." This parable is to be taken in connection with what goes before, and with our Saviour's calling the Jewish nation to repentance. It was spoken to illustrate the dealings of God with them, and their own wickedness under all his kindness, and we may understand the different parts of the parable as designed to represent-- 1st. God, by the man who owned the vineyard. 2nd. The vineyard as the Jewish people. 3rd. The coming of the owner for fruit, the desire of God that they should produce good works. 4th. The barrenness of the tree, the wickedness of the people. 5th. The dresser was perhaps intended to denote the Saviour and the other messengers of God, pleading that God would spare the Jews, and save them from their enemies that stood ready to destroy them, as soon as God should permit. 6th. His waiting denotes the delay of vengeance, to give them an opportunity of repentance. And, 7th. The remark of the dresser that he might then cut it down, denotes the acquiescence of all in the belief that such a judgment would be just. We may also remark that God treats sinners in this manner now; that he spares them long; that he gives them opportunities of repentance; that many live but to cumber the ground; that they are not only useless to the church, but pernicious to the world; that in due time, when they are fairly tried, they shall be cut down; and that the universe will bow to the awful decree of God, and say that their damnation is just. {f} "cut it down" Ex 32:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 8 Verse 8. No Barnes text on this verse. {g} "let it alone" Ps 106:23; 2 Pe 3:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 9 Verse 9. No Barnes text on this verse. {h} "and if not, then" Joh 15:2; Heb 6:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 11 Verse 11. There was a woman which lead a spirit of infirmity. Was infirm, or was weak and afflicted. This was produced by Satan, Lu 13:16. Eighteen years. This affliction had continued a long time. This shows that the miracle was real; that the disease was not feigned. Though thus afflicted, yet it seems she was regular in attending the worship of God in the synagogue. There in the sanctuary, is the place where the afflicted find consolation; and there it was that the Saviour met her and restored her to health. It is in the sanctuary and on the Sabbath, also, that he commonly meets his people, and gives them the joys of his salvation. {i} "spirit of infirmity" Ps 6:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 12 Verse 12. Thou art loosed from thine infirmity. This was a remarkable declaration. It does not appear that the woman applied to him for a cure; yet Jesus addressed her, and the disease departed. How clear would be the proofs from such a case that he was the Messiah! And how mighty the power of him that by a word could restore her to health! {k} "thou art loosed from" Joe 3:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 13 Verse 13. Glorified God. Praised God. Gave thanks to him for healing her. They who are restored to health from sickness owe it to God; and they should devote their lives to his service, as expressive of their sense of gratitude to him who has spared them. {l} "he laid his hands" Mr 16:18; Ac 9:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 14 Verse 14. Answered with indignation, because, &c, He considered this a violation of the Sabbath, doing work contrary to the fourth commandment. If he had reasoned aright, he would have seen that he who could perform such a miracle could not be a violator of the law of God. From this conduct of the ruler we learn-- 1st. That men are often opposed to good being done, because it is not done in their own way and according to their own views. 2nd. That they are more apt to look at what they consider a violation of the law in others, than at the good which others may do. 3rd. That this opposition is manifested not only against those who do good, but also against those who are benefited. The ruler of the synagogue seemed particularly indignant that the people would come to Christ to be healed. 4th. That this conduct is often the result of envy. In this case it was rather hatred that the people should follow Christ instead of the Jewish rulers, and therefore envy at the popularity of Jesus, than any real regard for religion. 5th. That opposition to the work of Jesus may put on the appearance of great professed regard for religion. Many men oppose revivals, missions, Bible societies, and Sunday-schools--strange as it may seem --from professed regard to the purity of religion. They, like the ruler here, have formed their notions of religion as consisting in something very different from doing good, and they oppose those who are attempting to spread the gospel throughout the world. {m} "healed on the sabath-day" Mt 12:10; Mr 3:2; Lu 6:7; 14:3; Joh 5:16 {n} "There are six days" Ex 20:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 15 Verse 15. Thou hypocrite. You condemn me for an action, and yet you perform one exactly similar. You condemn me for doing to a woman what you do to a beast. To her I have done good on the Sabbath; you provide for your cattle, and yet blame me for working a miracle to relieve a sufferer on that day. Stall. A place where cattle are kept to be fed, and sheltered from the weather. {o} "Thou hypocrite!" Pr 11:9; Mt 7:5; 23:13,28; Lu 12:1 {p} "on the sabbath" Lu 14:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 16 Verse 16. A daughter of Abraham. A descendant of Abraham. See Barnes "Mt 1:1". She was therefore a Jewess; and the ruler of the synagogue, professing a peculiar regard for the Jewish people, considering them as peculiarly favoured of God, should have rejoiced that she was loosed from this infirmity. Whom Satan hath bound. Satan is the name given to the prince or leader of evil spirits, called also the devil, Beelzebub, and the old serpent., Mt 12:24; Re 12:9; 20:2. By his binding her is meant that he had inflicted this disease upon her. It was not properly a possession of the devil, for that commonly produced derangement; but God had suffered him to afflict her in this manner, similar to the way in which he was permitted to try Job. See Barnes "Job 1:12; 2:6,7". It is no more improbable that God would suffer Satan to inflict pain, than that he would suffer a wicked man to do it; yet nothing is more common than for one man to be the occasion of bringing on a disease in another which may terminate only with the life. He that seduces a virtuous man and leads him to intemperance, or he that wounds him or strikes him, may disable him as much as Satan did this woman. If God permits it in one case, he may, for the same reason, in another. {q} "daughter of Abraham" Lu 19:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 17 Verse 17. Adversaries. The ruler of the synagogue, and those who felt as he did. All the people. The persons who attended the synagogue, and who had witnessed the miracle. It is to be remarked-- 1st. That those who opposed Christ were chiefly the rulers. They had an interest in doing it. Their popularity was at stake. They were afraid that he would draw off the people from them. 2nd. The common people heard him gladly. Many of them believed in him. The condition of the poor, and of those in humble life, is by far the most favourable for religion, and most of the disciples of Jesus have been found there. {r} "all his adversaries" Is 45:24; 1 Pe 3:16 {s} "glorious things" Ex 15:11; Ps 111:3; Is 4:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 18 Verses 18-21. See these parables explained See Barnes "Mt 13:31" See Barnes "Mt 13:32". Verse 18. No Barnes text on this verse. {t} "Unto what is the kingdom" Mt 13:31; Mr 4:30 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 19 Verses 18-21. See these parables explained See Barnes "Mt 13:31" See Barnes "Mt 13:32". Verse 19. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 20 Verses 18-21. See these parables explained See Barnes "Mt 13:31" See Barnes "Mt 13:32". Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 21 Verses 18-21. See these parables explained See Barnes "Mt 13:31" See Barnes "Mt 13:32". Verse 21. No Barnes text on this verse. {2} "three measures of meal" See Barnes "Mt 13:33" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 22 Verse 22. Cities and villages. Chiefly of Galilee, and those which were between Galilee and Jerusalem. Teaching and journeying. This evinces the diligence of our Lord. Though on a journey, yet he remembered his work. He did not excuse himself on the plea that he was in haste. Christians and Christian ministers should remember that when their Master travelled he did not conceal his character, or think that he was then freed from obligation to do good. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 23 Verse 23. Then said one. Who this was does not appear. It is probable that he was not one of the disciples, but one of the Jews, who came either to perplex him, or to involve him in a controversy with the Pharisees. Are there few that be saved? It was the prevalent opinion among the Jews that few would enter heaven. As but two of all the hosts that came out of Egypt entered into the land of Canaan, so some of them maintained that a proportionally small number would enter into heaven (Lightfoot). On this subject the man wished the Opinion of Jesus. It was a question of idle curiosity. The answer to it would have done little good. It was far more important for the man to secure his own salvation, than to indulge in such idle inquiries and vain speculations. Our Lord therefore advised him, as he does all, to strive to enter into heaven. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 24 Verse 24. Strive. Literally, agonize. The word is taken from the Grecian Games. In their races, and wrestlings, and various athletic exercises, they strove or agonized, or put forth all their powers to gain the victory. Thousands witnessed them. They were long trained for the conflict, and the honour of victory was one of the highest honours among the people. So Jesus says that we should strive to enter in; and he means by it that we should be diligent, be active, be earnest; that we should make it our first and chief business to overcome our sinful propensities, and to endeavour to enter into heaven. This same figure or allusion to the Grecian games is often used in the New Testament, 1 Co 9:24-26; Phi 2:16; Heb 12:1. Strait gate. See Barnes "Mt 7:13,14". Dr. Thomson (The Land and the Book, vol. i. p. 32) says: "I have seen these strait gates and narrow ways, 'with here and there a traveller.' They are in retired corners, and must be sought for, and are opened only to those who knock; and when the sun goes down and the night comes on, they are shut and locked. It is then too late." Will seek to enter in. Many in various ways manifest some desire to be saved. They seek it, but do not agonize for it, and hence they are shut out. But a more probable meaning of this passage is that which refers this seeking to a time that shall be too late; to the time when the master has risen up, &c. In this life they neglect religion, and are engaged about other things. At death, or at the judgment, they will seek to enter in; but it will be too late--the door will be shut; and because they did not make religion the chief business of their life, they cannot then enter in. Shall not be able. This is not designed to affirm anything respecting the inability of the sinner, provided he seeks salvation in a proper time and manner. It means that at the time when many will seek--when the door is shut--they will not be able then to enter in, agreeable to Mt 7:22. In the proper time, when the day of grace was lengthened out, they might have entered in; but there will be a time when it will be too late. The day of mercy will be ended, and death will come, and the doors of heaven barred against them. How important, then, to strive to enter in while we have opportunity, and before it shall be too late! {u} "Strive" Mt 7:13 {v} "for many, I say unto you" Joh 7:34; 8:21; Ro 9:31 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 25 Verse 25. When once the master, &c. The figure here used is taken from the conduct of a housekeeper, who is willing to see his friends, and who at the proper time keeps his doors open. But there is a proper time for closing them, when he will not see his guests. At night it would be improper and vain to seek an entrance--the house would be shut. So there is a proper time to seek an entrance into heaven; but there will be a time when it will be too late. At death the time will have passed by, and God will be no longer gracious to the sinner's soul. {w} "When once the master" Ps 32:6; Is 55:6 {x} "hath shut the door" Mt 25:10 {y} "Lord, Lord open to us" Lu 6:46 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 26 Verse 26. We have eaten, &c. Comp. Mt 7:22,23. To have eaten with one is evidence of acquaintanceship or friendship. So the sinner may allege that he was a professed follower of Jesus, and had some evidence that Jesus was his friend. There is no allusion here, how- ever, to the sacrament. The figure is taken from the customs of men, and means simply that they had professed attachment, and perhaps supposed that Jesus was their friend. In thy presence. With thee--as one friend does with another. Thou hast taught. Thou didst favour us, as though thou didst love us. Thou didst not turn away from us, and we did not drive thee away. All this is alleged as proof of friendship. It shows us-- 1st. On how slight evidence men will suppose themselves ready to die. How slender is the preparation which even many professed friends of Jesus have for death! How easily they are satisfied about their own piety! A profession of religion, attendance on the preaching of the word or at the sacraments, or a decent external life, is all they have and all they seek. With this they go quietly on to eternity--go to disappointment, wretchedness, and woe! 2nd. None of these things will avail in the day of judgment. It will be only true love to God, a real change of heart, and a life of piety, that can save the soul from death. And oh! how important it is that all should search themselves and see what is the real foundation of their hope that they shall enter into heaven. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 27 Verse 27. See Barnes "Mt 7:23". {z} "But he shall say" Mt 7:22,23; 25:12,41 {a} "ye workers" Ps 6:8; 101:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 28 Verses 28-30. See Barnes "Mt 8:11, See Barnes "Mt 8:12". Verse 28. No Barnes text on this verse. {b} "shall be weeping" Mt 8:12; 13:42; 24:51 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 29 Verses 28-30. See Barnes "Mt 8:11, See Barnes "Mt 8:12". Verse 29. No Barnes text on this verse. {c} "they shall come from the east" Re 7:9,10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 30 Verses 28-30. See Barnes "Mt 8:11, See Barnes "Mt 8:12". Verse 30. No Barnes text on this verse. {d} "there are last which shall be first" Mt 19:30 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 31 Verse 31. Came certain of the Pharisees. Their coming to him in this manner would have the appearance of friendship, as if they had conjectured or secretly learned that it was Herod's intention to kill him. Their suggestion had much appearance of probability. Herod had killed John. He knew that Jesus made many disciples, and was drawing away many of the people. He was a wicked man, and he might be supposed to fear the presence of one who had so strong a resemblance to John, whom he had slain. It might seem probable; therefore, that he intended to take the life of Jesus, and this might appear as a friendly hint to escape him. Yet it is more than possible that Herod might have sent these Pharisees to Jesus. Jesus was eminently popular, and Herod might not dare openly to put him to death; yet he desired his removal, and for this purpose he sent these men, as if in a friendly way, to advise him to retire. This was probably the reason why Jesus called him a fox. Herod. Herod Antipas, a son of Herod the Great. He ruled over Galilee and Perea, and wished Jesus to retire beyond these regions. See Barnes "Lu 3:1". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 32 Verse 32. Tell that fox. A fox is an emblem of slyness, of cunning, and of artful mischief. The word is also used to denote a dissembler. Herod was a wicked man, but the particular thing to which Jesus here alludes is not his vices, but his cunning, his artifice, in endeavouring to remove him out of his territory. He had endeavoured to do it by stratagem--by sending these men who pretended great friendship for his life. Behold, I cast out devils, &c. Announce to him the fact that I am working miracles in his territory, and that I shall continue to do it. I am not afraid of his art or his enmity. I am engaged in my appropriate work, and shall continue to be as long as is proper, in spite of his arts and his threats. Today and tomorrow. A little time. The words seem here to be used not strictly, but proverbially--to denote a short space of time. Let not Herod be uneasy. I am doing no evil; I am not violating the laws. I only cure the sick, &c. In a little time this part of my work will be done, and I shall retire from his dominions. The third day. After a little time. Perhaps, however, he meant literally that he would depart on that day for Jerusalem; that for two or three days more he would remain in the villages of Galilee, and then go on his way to Jerusalem. I shall be perfected. Rather, I shall have ended my course here; I shall have perfected what I purpose to do in Galilee. It does not refer to his personal perfection, for he was always perfect, but it means that he would have finished or completed what he purposed to do in the regions of Herod. He would have completed his work, and would be ready then to go. {e} "that fox" Zep 3:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 33 Verse 33. I must walk, &c. I must remain here this short time. These three days I must do cures here, and then I shall depart, though not for fear of Herod. It will be because my time will have come, and I shall go up to Jerusalem to die. For it cannot be that a prophet should perish out of Jerusalem. I have no fear that Herod will put me to death in Galilee. I shall not depart on that account. Jerusalem is the place where the prophets die, and where I am to die. I am not at all alarmed, therefore, at any threats of Herod, for my life is safe until I arrive at Jerusalem. Go and tell him, therefore, that I fear him not. I shall work here as long as it is proper, and shall then go up to Jerusalem to die. The reason why he said that a prophet could not perish elsewhere than in Jerusalem might be-- 1st. That he knew that he would be tried on a charge of blasphemy, and no other court could have cognizance of that crime but the great council or Sanhedrim, and so he was not afraid of any threats of Herod. 2nd. It had been the fact that the prophets had been chiefly slain there. The meaning is, "It cannot easily be done elsewhere; it is not usually done. Prophets have generally perished there, and there I am to die. I am safe, therefore, from the fear of Herod, and shall not take the advice given and leave his territory." __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 34 Verses 34,35. See Barnes "Mt 23:37, also see Mt 23:38-39. Verse 34. From the message which Jesus sent to Herod we may learn-- 1st. That our lives are safe in the hands of God, and that wicked men can do no more to injure us than he shall permit, Compare Joh 19:11. 2nd. That we should go on fearlessly in doing our duty, and especially if we are doing good. We should not regard the threats of men. God is to be obeyed; and even if obedience should involve us in difficulty and trials, still we should not hesitate to commit our cause to God and go forward. 3rd. We should be on our guard against crafty and unprincipled men. They often profess to seek our good when they are only plotting our ruin. Even those professedly coming from our enemies to caution us are often also our enemies, and are secretly plotting our ruin or endeavouring to prevent our doing good. 4th. We see here the nature of religion. It shrinks at nothing which is duty. It goes forward trusting in God. It comes out boldly and faces the world. And, 5th. How beautiful and consistent is the example of Christ! How wise was he to detect the arts of his foes! how fearless in going forward, in spite of all their machinations, to do what God had appointed for him to do! {g} "O Jerusalem" Mt 23:37 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 13 - Verse 35 Verses 34,35. See Barnes "Mt 23:37, also see Mt 23:38-39. Verse 35. No Barnes text on this verse. {h} "your house is left" Le 26:31,32; Ps 69:25; Isa 1:7; 5:5,6; Da 9:27 Mic 3:12 {i} "Blessed is he that" Lu 19:38; Joh 12:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 1 Verse 1. It came to pass. It so happened or occurred. As he went, &c. It is probable that he was invited to go, being in the neighbourhood (Lu 14:12); and it is also probable that the Pharisee invited him for the purpose of getting him to say something that would involve him in difficulty. One of the chief Pharisees. One of the Pharisees who were rulers, or members of the great council or the Sanhedrim. See Barnes "Mt 5:22". It does not mean that he was the head of the sect of the Pharisees, but one of those who happened to be a member of the Sanhedrim. He was therefore a man of influence and reputation. To eat bread. To dine. To partake of the hospitalities of his house. On the sabbath-day. It may seem strange that our Saviour should have gone to dine with a man who was a stranger on the Sabbath; but we are to remember-- 1st. That he was travelling, having no home of his own, and that it was no more improper to go there than to any other place. 2nd. That he did not go there for the purpose of feasting and amusement, but to do good. 3rd. That as several of that class of persons were together, it gave him an opportunity to address them on the subject of religion, and to reprove their vices. If, therefore, the example of Jesus should be pled to authorize accepting an invitation to dine on the Sabbath, it should be pled JUST AS IT WAS. If we can go just as he did, it is right. If when away from home; if we go to do good; if we make it an occasion to discourse on the subject of religion and to persuade men to repent, then it is not improper. Farther than this we cannot plead the example of Christ. And surely this should be the last instance in the world to be adduced to justify dinner-parties, and scenes of riot and gluttony on the Sabbath. They watched him. They malignantly fixed their eyes on him, to see if he did anything on which they could lay hold to accuse him. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 2 Verse 2. A certain man before him. In what way he came there we know not. He might have been one of the Pharisee's family, or might have been placed there by the Pharisees to see whether he would heal him. This last supposition is not improbable, since it is said in Lu 14:1 that they watched him. The dropsy. A disease produced by the accumulation of water in various parts of the body; very distressing, and commonly incurable. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 3 Verse 3. Jesus, answering. To answer, in the Scriptures, does not always imply, as among us, that anything had been said before. It means often merely to begin or to take up a subject, or, as here, to remark on the case that was present. Is it lawful, &c. He knew that they were watching him. If he healed the man at once, they would accuse him. He therefore proposed the question to them, and when it was asked, they could not say that it was not lawful. {b} "Is it lawful" Lu 13:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 4 Verse 4. They held their peace. They were silent. They could not say it was not lawful, for the law did not forbid it. If it had they would have said it. Here was the time for them to make objections if they had any, and not after the man was healed; and as they made no objection then, they could not with consistency afterward. They were therefore effectually silenced and confounded by the Saviour. He took him. Took hold of the man, or perhaps took him apart into another room. By taking hold of him, or touching him, he showed that the power of healing went forth from himself. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 5 Verses 5,6. See Barnes "Mt 12:11". Verse 5. Which of you, &c. In this way Jesus refuted the notion of the Pharisees. If it was lawful to save an ox on the Sabbath, it was also to save the life of a man. To this the Jews had nothing to answer. {c} "Which of you" Lu 13:15. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 6 Verses 5,6. See Barnes "Mt 12:11". Verse 6. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 7 Verse 7. A parable. The word parable, here, means rather a precept, an injunction. He gave a rule or precept about the proper manner of attending a feast, or about the humility which ought to be manifested on such occasions. That were bidden. That were invited by the Pharisee. It seems that he had invited his friends to dine with him on that day. When he marked. When he observed or saw. Chief rooms. The word rooms here does not express the meaning of the original. It does not mean apartments, but the higher places at the table; those which were nearest the head of the table and to him who had invited them. See Barnes "Mt 23:6". That this was the common character of the Pharisees appears from Mt 23:6. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 8 Verses 8,9. Art bidden. Art invited. Verse 8. Art bidden. Art invited. To a wedding. A wedding was commonly attended with a feast or banquet. The highest room. The seat at the table nearest the head. A more honourable man. A more aged man, or a man of higher rank. It is to be remarked that our Saviour did not consider the courtesies of life to be beneath his notice. His chief design here was, no doubt, to reprove the pride and ambition of the Pharisees; but, in doing it, he teaches us that religion does not violate the courtesies of life. It does not teach us to be rude, forward, pert, assuming, and despising the proprieties of refined intercourse. It teaches humility and kindness, and a desire to make all happy, and a willingness to occupy our appropriate situation and rank in life; and this is true politeness, for true politeness is a desire to make all others happy, and a readiness to do whatever is necessary to make them so. They have utterly mistaken the nature of religion who suppose that because they are professed Christians, they must be rude and uncivil, and violate all the distinctions in society. The example and precepts of Jesus Christ were utterly unlike such conduct. He teaches us to be kind, and to treat men according to their rank and character. Comp. Mt 22:21; Ro 13:7; 1 Pe 2:17. {d} "When thou art" Pr 25:6,7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 10 Verse 10. The lowest room. The lowest seat at the table; showing that you are not desirous of distinctions, or greedy of that honour which may properly belong to you. Shalt have worship. The word worship here means honour. They who are sitting with you shall treat you with respect. They will learn your rank by your being invited nearer to the head of the table, and it will be better to learn it thus than by putting yourself forward. They will do you honour because you have shown a humble spirit. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 11 Verse 11. Whosoever exalteth, &c. This is universal among men, and it is also the way in which God will deal with men. Men will perpetually endeavour to bring down those who endeavour to exalt themselves; and it is a part of God's regular plan to abase the proud, to bring down the lofty, to raise up those that be bowed down, and show his favours to those who are poor and needy. {e} "For, whosoever" 1 Sa 15:17; Job 22:29; Ps 18:27; Pr 15:33; 29:23 Mt 28:12; Lu 18:14; Jas 4:6; 1 Pe 5:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 12 Verse 12. Call not thy friends, &c. This is not to be understood as commanding us not to entertain at all our relatives and friends; but we are to remember the design with which our Lord spoke. He intended, doubtless, to reprove those who sought the society of the wealthy, and particularly rich relatives, and those who claimed to be intimate with the great and honourable, and who, to show their intimacy, were in the habit of seeking their society, and making for them expensive entertainments. He meant, also, to commend charity shown to the poor. The passage means, therefore, call not only your friends, but call also the poor, &c. Comp. Ex 16:8; 1 Sa 15:22; Jer 7:22,23 Mt 9:13. Thy kinsmen. Thy relations. A recompense. Lest they feel themselves bound to treat you with the same kindness, and, in so doing, neither you nor they will show any kind spirit, or any disposition to do good beyond what is repaid. {f} "nor thy rich" Pr 22:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 13 Verse 13. The poor. Those who are destitute of comfortable food. The maimed. Those who are deprived of any member of their body, as an arm or a leg, or who have not the use of them so that they can labour for their own support. {g} "call the poor" Ne 8:10,12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 14 Verse 14. Shalt be blessed. Blessed in the act of doing good, which furnishes more happiness than riches can give, and blessed or rewarded by God in the day of judgment. They cannot recompense thee. They cannot invite you again, and thus pay you; and by inviting them you show that you have a disposition to do good. The resurrection of the just. When the just or holy shall be raised from the dead. Then God shall reward those who have done good to the poor and needy from love to the Lord Jesus Christ, Mt 10:42; Mt 25:34-36. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 15 Verse 15. Blessed is he that shall eat bread in the kingdom of God. The kingdom of God here means the kingdom which the Messiah was to set up. See Barnes "Mt 3:2". The Jews supposed that he would be a temporal prince, and that his reign would be one of great magnificence and splendour. They supposed that the Jews then would be delivered from all their oppressions, and that, from being a degraded people, they would become the most distinguished and happy nation of the earth. To that period they looked forward as one of great happiness. There is some reason to think that they supposed that the ancient just men would then be raised up to enjoy the blessings of the reign of the Messiah. Our Saviour having mentioned the resurrection of the just, this man understood it in the common way of the Jews, and spoke of the peculiar happiness which they expected at that time. The Jews only, he expected, would partake of those blessings. Those notions the Saviour corrects in the parable which follows. {h} "Blessed is he that shall" Re 19:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 16 Verse 16. A great supper. Or great feast. It is said to be great on account of the number who were invited. Bade many. Invited many beforehand. There is little difficulty in understanding this parable. The man who made the supper is, without doubt, designed to represent God; the supper, the provisions which he has made for the salvation of men; and the invitation, the offers which he made to men, particularly to the Jews, of salvation. See a similar parable explained See Barnes "Mt 22:1, also Mt 22:2-13. {i} "A certain man" Mt 22:2 {k} "great supper" Is 25:6,7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 17 Verse 17. Sent his servant. An invitation had been sent before, but this servant was sent at the time that the supper was ready. From this it would seem that it was the custom to announce to those invited just the time when the feast was prepared. The custom here referred to still prevails in Palestine. Dr. Thomson (The Land and the Book, vol. i. p. 178) says "If a sheikh, beg, or emeer invites, he always sends a servant to call you at the proper time. This servant often repeats the very formula mentioned in Lu 14:17: Tefuddulu, el asha hader--Come, for the supper is ready. The fact that this custom is mainly confined to the wealthy and to the nobility is in strict agreement with the parable, where the certain man who made the great supper and bade many is supposed to be of this class. It is true now, as then, that to refuse is a high insult to the maker of the feast, nor would such excuses as those in the parable be more acceptable to a Druse emeer than they were to the lord of this great supper." {l} "Come, for all" Pr 9:2,5; So 5:1; Isa 55:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 18 Verse 18. I have bought a piece of ground. Perhaps he had purchased it on condition that he found it as good as it had been represented to him. I must needs go. I have necessity, or am obliged to go and see it; possibly pleading a contract or an agreement that he would go soon and examine it. However, we may learn from this that sinners sometimes plead that they are under a necessity to neglect the affairs of religion. The affairs of the world, they pretend, are so pressing that they cannot find time to attend to their souls. They have no time to pray, or read the Scriptures, or keep up the worship of God. In this way many lose their souls. God cannot regard such an excuse for neglecting religion with approbation. He commands us to seek first the kingdom of God and his righteousness, nor can he approve any excuse that men may make for not doing it. {m} "first" Lu 8:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 19 Verse 19. I go to prove them. To try them, to see if he had made a good bargain. It is worthy of remark that this excuse was very trifling. He could as easily have tried them at any other time as then, and his whole conduct shows that he was more disposed to gratify himself than to accept the invitation of his friend. He was selfish; just as all sinners are, who, to gratify their own worldliness and sins, refuse to accept the offers of the gospel. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 20 Verse 20. I have married a wife, &c. Our Saviour here doubtless intends to teach us that the love of earthly relatives and friends often takes off the affections from God, and prevents our accepting the blessings which he would bestow on us. This was the most trifling excuse of all; and we cannot but be amazed that such excuses are suffered to interfere with our salvation, and that men can be satisfied for such reasons to exclude themselves from the kingdom of God. {n} "I have married a wife" Lu 14:26; 1 Co 7:33 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 21 Verse 21. Showed his lord. Told his master of the excuses of those who had been invited. Their conduct was remarkable, and it was his duty to acquaint him with the manner in which his invitation had been received. Being angry. Being angry at the men who had slighted his invitation; who had so insulted him by neglecting his feast, and preferring for such reasons their own gratification to his friendship and hospitality. So it is no wonder that God is angry with the wicked every day. So foolish as well as wicked is the conduct of the sinner, so trifling is his excuse for not repenting and turning to God, that it is no wonder if God cannot look upon their conduct but with abhorrence. Go out quickly. The feast is ready. There is no time to lose. They who partake of it must do it soon. So the gospel is ready; time flies; and they who partake of the gospel must do it soon, and they who preach it must give diligence to proclaim it to their fellow-men. The streets and lanes of the city. The places where the poor, &c., would be found. Those first invited were the rich, who dwelt at ease in their own houses. By these the Jews were intended; by those who were in the streets, the Gentiles. Our Lord delivered this parable to show the Jews that the Gentiles would be called into the kingdom of God. They despised the Gentiles, and considered them cast out and worthless, as they did those who were in the lanes of the city. The maimed, &c. See Barnes "Mt 14:13". {o} "being angry" Ps 2:12 {p} "into the streets" Re 22:17 {q} "poor" 1 Sa 2:8; Ps 113:7,8 {r} "halt" Ps 38:7; Is 33:23; 35:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 22 Verse 22. Yet there is room. He went out and invited all he found in the lanes, and yet the table was not fall. This he also reported to his master. There is room. What a glorious declaration is this in regard to the gospel! There yet is room. Millions have been saved, but there yet is room. Millions have been invited, and have come, and have gone to heaven, but heaven is not yet full. There is a banquet there which no number can exhaust; there are fountains which no number can drink dry; there are harps there which other hands may strike; and there are seats there which others may occupy. Heaven is not full, and there yet is room. The Sabbath-school teacher may say to his class, there yet is room; the parent may say to his children, there yet is room; the minister of the gospel may go and say to the wide world, there yet is room. The mercy of God is not exhausted; the blood of the atonement has not lost its efficacy; heaven is not full. What a sad message it would be if we were compelled to go and say, "There is no more room--heaven is full --not another one can be saved. No matter what their prayers, or tears, or sighs, they cannot be saved. Every place is filled; every seat is occupied." But, thanks be to God, this is not the message which we are to bear; and if there yet is room, come, sinners, young and old, and enter into heaven. Fill up that room, that heaven may be full of the happy and the blessed. If any part of the universe is to be vacant, O let it be the dark world of woe! {s} "yet there is room" Ps 103:6; 130:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 23 Verse 23. Go out into the highways. Since enough had not been found in the lanes and streets, he commands the servant to go into the roads--the public highways out of the city, as well as to the streets in it--and invite them also. Hedges. A hedge is the inclosure around a field or vineyard. It was commonly made of thorns, which were planted thick, and which kept the cattle out of the vineyard. "A common plant for this purpose is the prickly pear, a species of cactus, which grows several feet high, and as thick as a man's body, armed with sharp thorns, and thus forming an almost impervious defence" (Professor Hackett, Scripture Illustrations, p. 174). Those in the hedges were poor labourers employed in planting them or trimming them-- men of the lowest class and of great poverty. By his directing them to go first into the streets of the city and then into the highways, we are not to understand our Saviour as referring to different classes of men, but only as denoting the earnestness with which God offers salvation to men, and his willingness that the most despised should come and live. Some parts of parables are thrown in for the sake of keeping, and they should not be pressed or forced to obtain any obscure or fanciful signification. The great point in this parable was, that God would call in the Gentiles after the Jews had rejected the gospel. This should be kept always in view in interpreting all the parts of the parable. Compel them. That is, urge them, press them earnestly, one and all. Do not hear their excuses on account of their poverty and low rank of life, but urge them so as to overcome their objections and lead them to the feast. This expresses the earnestness of the man; his anxiety that his table should be filled, and his purpose not to reject any on account of their poverty, or ignorance, or want of apparel. So God is earnest in regard to the most polluted and vile. He commands his servants, his ministers, to urge them to come, to press on them the salvation of the gospel, and to use ALL the means in their power to bring into heaven poor and needy sinners. {t} "compel" Ps 110:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 24 Verse 24. For l say unto you. These may be considered as the words of Jesus, making an application of the parable to the Pharisees before him. None of these men. This cannot be understood as meaning that no Jews would be saved, but that none of those who had treated him in that manner--none who had so decidedly rejected the offer of the gospel--would be saved. We may here see how dangerous it is once to reject the gospel; how dangerous to grieve away the Holy Spirit. How often God forsakes for ever the sinner who has been once awakened, and who grieves the Holy Spirit. The invitation is full and free; but when it is rejected, and men turn wilfully away from it, God leaves them to their chosen way, and they are drowned in destruction and perdition. How important, then, is it to embrace the gospel at once; to accept the gracious invitation, and enter without delay the path that conducts to heaven! {u} "that none of these men" Pr 1:24; Mt 21:43; He 12:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 25 Verses 25-27. See Barnes "Mt 10:37, See Barnes "Mt 10:38". Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 26 Verses 25-27. See Barnes "Mt 10:37"; See Barnes "Mt 10:38". Verse 26. And hate not. The word hate, here, means simply to love less. See the meaning of the verse in See Barnes "Mt 10:37. It may be thus expressed: "He that comes after me, and does not love his father less than he loves me, &c., cannot be my disciple." We are not at liberty literally to hate our parents. This would be expressly contrary to the fifth commandment. See also Eph 6:1-3; Co 3:20. But we are to love them less than we love Christ; we are to obey Christ rather than them; we are to be willing to forsake them if he calls us to go and preach his gospel; and we are to submit, without a murmur, to him when he takes them away from us. This is not an uncommon meaning of the word hate in the Scriptures. Comp. Mal 1:2,3; Ge 29:30,31; De 21:15-17. {v} "and hate not his father" De 33:9; Mt 10:37 {w} "his own life" Ac 20:24; Re 12:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 27 Verses 25-27. See Barnes "Mt 10:37"; See Barnes "Mt 10:38". Verse 27. No Barnes text on this verse. {x} "whosoever doth not" Mt 16:24; Mr 8:34; 9:23; 2 Ti 3:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 28 Verse 28. Intending to build a tower. See Mt 21:33. A tower was a place of defence or observation, erected on high places or in vineyards, to guard against enemies. It was made high, so as to enable one to see an enemy when he approached; and strong, so that it could not be easily taken. Counteth the cost. Makes a calculation how much it will cost to build it. {y} "intending to build a tower" Pr 24:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 29 Verse 29. Haply. Perhaps. To mock him. To ridicule him. To laugh at him. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 30 Verse 30. No Barnes text on this verse. {z} "was not able to finish" Heb 7:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 31 Verse 31. With ten thousand to meet, &c. Whether he will be able, with the forces which he has, to meet his enemy. Christ here perhaps intends to denote that the enemies which we have to encounter in following him are many and strong, and that our strength is comparatively feeble. To meet him. To contend with him. To gain a victory over him. {a} "consulteth whether" Pr 20:18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 32 Verse 32. Or else. If he is not able. If he is satisfied that he would be defeated. An ambassage. Persons to treat with an enemy and propose terms of peace. These expressions are not to be improperly pressed in order to obtain from them a spiritual signification. The general scope of the parable is to be learned from the connection, and may be thus expressed: 1st. Every man who becomes a follower of Jesus should calmly and deliberately look at all the consequences of such an act and be prepared to meet them. 2nd. Men in other things act with prudence and forethought. They do not begin to build without a reasonable prospect of being able to finish. They do not go to war when there is every prospect that they will be defeated. 3rd. Religion is a work of soberness, of thought, of calm and fixed purpose, and no man can properly enter on it who does not resolve by the grace of God to fulfil all its requirements and make it the business of his life. 4th. We are to expect difficulties in religion. It will cost us the mortification of our sins, and a life of self-denial, and a conflict with our lusts, and the enmity and ridicule of the world. Perhaps it may cost us our reputation, or possibly our lives and liberties, and all that is dear to us; but we must cheerfully undertake all this, and be prepared for it all. 5th. If we do not deliberately resolve to leave all things, to suffer all things that may be laid on us, and to persevere to the end of our days in the service of Christ, we cannot be his disciples. No man can be a Christian who, when he makes a profession, is resolved after a while to turn back to the world; nor can he be a true Christian if he expects that he will turn back. If he comes not with a full purpose always to be a Christian; if he means not to persevere, by the grace of God, through all hazards, and trials, and temptations; if he is not willing to bear his cross, and meet contempt, and poverty, and pain, and death, without turning back, he cannot be a disciple of the Lord Jesus. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 33 Verse 33. No Barnes text on this verse. {b} "forsaketh not all" Php 3:7,8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 34 Verses 34,35. See Barnes "Mt 5:13"; See Barnes "Mr 9:49,50". Salt is good. It is useful. It is good to preserve life and health, and to keep from putrefaction. His savour. Its saltness. It becomes tasteless or insipid. Be seasoned. Be salted again. Fit for the land. Rather, it is not fit for land---that is, it will not bear fruit of itself. You cannot sow or plant on it. Nor for the dunghill. It is not good for manure. It will not enrich the land. Cast it out. They throw it away as useless. He that hath ears, &c. See Mt 11:15. You are to understand that he that has not grace in his heart; who merely makes a profession of religion, and who sustains the same relation to true piety that this insipid and useless mass does to good salt, is useless in the church, and will be rejected. Real piety, true religion, is of vast value in the world. It keeps it pure, and saves it from corruption, as salt does meat; but a mere profession of religion is fit for nothing, it does no good. It is a mere encumbrance, and all such professors are fit only to be cast out and rejected. All such must be rejected by the Son of God, and cast into a world of wretchedness and despair. Comp. Mt 7:22,23; Mt 8:12; 23:30; 25:30; Re 3:16; Job 8:13; Job 26:13. {d} "but men cast it out" Joh 15:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 14 - Verse 35 Verse 35. See Barnes on "Lu 14:34" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 1 Verse 1. Publicans and sinners. See Barnes "Mt 9:10". {a} "drew near unto him" Mt 9:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 2 Verse 2. Murmured. They affected to suppose that if Jesus treated sinners kindly he must be fond of their society, and be a man of similar character. They considered it disgraceful to be with them or to eat with them, and they therefore brought a charge against him for it. They would not suppose that he admitted them to his society for the purpose of doing them good; nor did they remember that the very object of his coming was to call the wicked from their ways and to save them from death. Receiveth sinners. Receives them in a tender manner; treats them with kindness; does not drive them from his presence. And eateth with them. Contrary to the received maxims of the scribes. By eating with them he showed that he did not despise or overlook them. {b} "murmured" Ac 11:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 3 Verse 3. This parable. See Barnes "Mt 17:12,13". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 4 Verses 4-6. See Barnes "Mt 18:12,13". {c} "man" Mt 18:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 5 Verses 4-6. See Barnes "Mt 18:12,13". Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 6 Verses 4-6. See Barnes "Mt 18:12,13". Verse 6. No Barnes text on this verse. {d} "for I have found" Ps 119:176 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 7 Verse 7. Likewise joy, &c. It is a principle of human nature that the recovery of an object in danger of being lost, affords much more intense joy than the quiet possession of many that are safe. This our Saviour illustrated by the case of the lost sheep and of the piece of silver. It might also be illustrated by many other things. Thus we rejoice most in our health when we recover from a dangerous disease; we rejoice over a child rescued from danger or disease more than over those who are in health or safety. We rejoice that property is saved from conflagration or the tempest more than over much more that has not been in danger. This feeling our Lord represents as existing in heaven. Likewise, in like manner, or on the same principle, there is joy. In heaven. Among the angels of God. Comp. Lu 15:10. Heavenly beings are thus represented as rejoicing over those who repent on earth. They see the guilt and danger of men; they know what God has done for the race, and they rejoice at the recovery of any from the guilt and ruins of sin. One sinner. One rebel against God, however great may be his sins or however small. If a sinner, he must perish unless he repents; and they rejoice at his repentance because it recovers him back to the love of God, and because it will save him from eternal death. That repenteth. See Barnes "Mt 9:13". Just persons. The word persons is not in the original. It means simply just ones, or those who have not sinned. The word may refer to angels as well as to men. There are no just men on earth who need no repentance, Ec 7:20; Ps 14:2,3; Ro 3:10-18. Our Saviour did not mean to imply that there were any such. He was speaking of what took place in heaven, or among angels, and of their emotions when they contemplate the creatures of God; and he says that they rejoiced in the repentance of one sinner more than in the holiness of many who had not fallen. We are not to suppose that he meant to teach that there were just ninety-nine holy angels to one sinner. He means merely that they rejoice more over the repentance of one sinner than they do over many who have not fallen. By this he vindicated his own conduct. The Jews did not deny the existence of angels. They would not deny that their feelings were proper. If they rejoiced in this manner, it was not improper for him to show similar joy, and especially to seek their conversion and salvation. If they rejoice also, it shows how desirable is the repentance of a sinner. They know of how much value is an immortal soul. They see what is meant by eternal death; and they do not feel too much, or have too much anxiety about the soul that can never die. Oh that men saw it as they see it! and oh that they would make an effort, such as angels see to be proper, to save their own souls, and the souls of others from eternal death! {c} "need no repentance" Lu 5:32 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 8 Verses 8-10. Verse 8. Ten pieces of silver. In the original, ten drachmas. The drachma was about the value of fifteen cents, and consequently the whole sum was about a dollar and a half, or six shillings. The sum was small, but it was all she had. The loss of one piece, therefore, was severely felt. There is joy in the presence, &c. Jesus in this parable expresses the same sentiment which he did in the preceding. A woman would have more immediate, present joy at finding a lost piece, than she would in the possession of those which had not been lost. So, says Christ, there is joy among the angels at the recovery of a single sinner. {1} "pieces of silver" Drachma here translated a piece of silver is the eighth part of an ounce, which cometh to sevenpence halfpenny. See Barnes "Mt 18:28". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 10 Verse 10. No Barnes text on this verse. {f} "there is joy" Eze 18:23,32; 33:11; Ac 11:18; Phm 1:15,16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 11 Verse 11. And he said. Jesus, to illustrate still farther the sentiment which he had uttered, and to show that it was proper to rejoice over repenting sinners, proceeds to show it by a most beautiful and instructive parable. We shall see its beauty and propriety by remembering that the design of it was simply to justify his conduct in receiving sinners, and to show that to rejoice over their return was proper. This he shows by the feelings of a father rejoicing over the return of an ungrateful and dissipated son. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 12 Verse 12. And the younger of them said. By this younger son we are to understand the publicans and sinners to be represented. By the elder, the Pharisees and scribes. Give me the portion. The part. Of goods. Of property. That falleth to me. That is properly my share. There is no impropriety in supposing that he was of age; and, as he chose to leave his father's house, it was proper that his father should, if he chose, give him the part of the estate which would be his. He divided unto them his living. His property, or means of living. The division of property among the Jews gave the elder son twice as much as the younger. In this case it seems the younger son received only money or movable property, and the elder chose to remain with his father and dwell on the paternal estate. The lands and fixed property remained in their possession. Among the ancient Romans and Syrophoenicians, it was customary, when a son came to the years of maturity, if he demanded his part of the inheritance, for the father to give it to him. This the son might claim by law. It is possible that such a custom may have prevailed among the Jews, and that our Saviour refers to some such demand made by the young man. {g} "And he divided unto them" Mr 12:44 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 13 Verse 13. Gathered all together. Collected his property. If he had received flocks or grain, he sold them and converted them into money. As soon as this arrangement had been made he left his father's house. Took his journey. Went, or travelled. Into a far country. A country far off from his father's house. He went probably to trade or to seek his fortune, and in his wanderings came at last to this dissipated place, where his property was soon expended. Wasted his substance. Spent his property. In riotous living. Literally, "Living without saving anything." He lived extravagantly, and in the most dissolute company. Lu 15:30. By his wandering away we may understand that sinners wander far away from God; that they fall into dissolute and wicked company; and that their wandering so far off is the reason why they fall into such company, and are so soon and so easily destroyed. {h} "famine" Am 8:11,12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 14 Verse 14. A mighty famine. Famines were common in Eastern nations. They were caused by the failure of the crops--by a want of timely rains, a genial sun, or sometimes by the prevalence of the plague or of the pestilence, which swept off numbers of the inhabitants. In this case it is very naturally connected with the luxury, the indolence, and the dissipation of the people in that land. {h} "mighty famine" Am 8:11,12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 15 Verse 15. Joined himself. Entered the service of that citizen. Hired himself out to him. It would seem that he engaged to do any kind of work, even of the lowest kind. A citizen. One of the inhabitants of one of the cities or towns of that region, probably a man of property. Into the fields. Out of the city where the owner lived. To feed swine. This was a very low employment, and particularly so to a Jew. It was forbidden to the Jews to eat swine, and of course it was unlawful to keep them. To be compelled, therefore, to engage in such an employment was the deepest conceivable degradation. The object of this image, as used by the Saviour in the parable, is to show the loathsome employments and the deep degradation to which sin leads men, and no circumstance could possibly illustrate it in a more striking manner than he has done here. Sin and its results everywhere have the same relation to that which is noble and great, which the feeding of swine had, in the estimation of a Jew, to an honourable and dignified employment. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 16 Verse 16. He would fain. He would gladly. He desired to do it. The husks. The word husks with us denotes the outward covering of corn. In this there is little nourishment, and it is evident that this is not intended here; but the word used here denotes not only husks, but also leguminous plants, as beans, &c. It is also used to denote the fruit of a tree called the carob or kharub-tree, which is common in Ionia, Syria, and Rhodes. The tree is more bushy and thick-set than the apple-tree, and the leaves are larger and of a much darker green. The following is Dr. Thomson's description of the fruit of this tree (The Land and the Book, vol. i.p. 22): "The husks-- a mistranslation--are fleshy pods, somewhat like those of the locust-tree, from six to ten inches long and one broad, laid inside with a gelatinous substance, not wholly unpleasant to the taste when thoroughly ripe. I have seen large orchards of this kharub in Cyprus, where it is still the food which the swine do eat. The kharub is often called St. John's Bread, and also Locust-tree, from a mistaken idea about the food of the Baptist in the wilderness." The cut will give an idea of these pods, or husks as they are called in our translation. No man gave unto him. Some have understood this as meaning "no one gave him anything -- any bread or provisions;" but the connection requires us to understand it of the "husks." He did not go a begging --his master was bound to provide for his wants; but the provision which he made for him was so poor that he would have preferred the food of the swine. He desired a portion of their food, but that was not given him. A certain quantity was measured out for them, and he was not at liberty to eat it himself. Nothing could more strikingly show the evil of his condition, or the deep degradation, and pollution, and wretchedness of sin. {i} "filled" Is 44:20; Ho 12:1 {k} "the swine did eat" Ps 73:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 17 Verse 17. He came to himself. This is a very expressive phrase. It is commonly applied to one who has been deranged, and when he recovers we say he has come to himself. In this place it denotes that the folly of the young man was a kind of derangement--that he was insane. So it is of every sinner. Madness is in their hearts (Ec 9:3); they are estranged from God, and led, by the influence of evil passions, contrary to their better judgment and the decisions of a sound mind. Hired servants. Those in a low condition of life--those who were not born to wealth, and who had no friends to provide for them. I perish. I, who had property and a kind father, and who might have been provided for and happy. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 18 Verse 18. I will arise. This is a common expression among the Hebrews to denote entering on a piece of business. It does not imply that he was sitting, but that he meant immediately to return. This should be the feeling of every sinner who is conscious of his guilt and danger. To my father. To his father, although he had offended him, and treated him unkindly, and had provoked him, and dishonoured him by his course of conduct. So the sinner. He has nowhere else to go but to God. He has offended him, but he may trust in his kindness. If God does not save him he cannot be saved. There is no other being that has an arm strong enough to deliver from sin; and though it is painful for a man to go to one whom he has offended--though he cannot go but with shame and confusion of face--yet, unless the sinner is willing to go to God and confess his faults, he can never be saved. I have sinned. I have been wicked, dissipated, ungrateful, and rebellious. Against heaven. The word heaven here, as it is often elsewhere, is put for God. I have sinned against God. See Mt 21:25. It is also to be observed that one evidence of the genuineness of repentance is the feeling that our sins have been committed chiefly against God. Commonly we think most of our offences as committed against man; but when the sinner sees the true character of his sins, he sees that they have been aimed chiefly against God, and that the sins against man are of little consequence compared with those against God. So David, even after committing the crimes of adultery and murder--after having inflicted the deepest injury on man--yet felt that the sin as committed against God shut every other consideration out of view: Against thee, thee ONLY, have I sinned, &c., Ps 51:4. Before thee. This means the same as against thee. The offences had been committed mainly against God, but they were to be regarded, also, as sins against his father, in wasting property which he had given him, in neglecting his counsels, and in plunging himself into ruin. He felt that he had disgraced such a father. A sinner will be sensible of his sins against his relatives and friends as well as against God. A true penitent will be as ready to acknowledge his offences against his fellow-men as those against his Maker. {l} "I will arise" Ps 39:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 19 Verse 19. No more worthy, &c. "Such has been my conduct that I have been a disgrace to my father. I am not fit to be honoured by being called the son of a man so kind and virtuous." Make me as one, &c. "Treat me as a servant. Let me come again into your family, but I do not ask to be treated as a son. I am willing to come in if you will give me only the support that you give to a servant." This evinced, 1st. Deep humility-such as a sinner should have. 2nd. Love for his father's house--such as all penitents should have toward God's dwelling-place in heaven. 3rd. Confidence in his father that he would treat him kindly, even if he treated him as a servant. Such confidence all returning penitents feel in God. They are assured that God will treat them kindly--that whatever he gives them will be more than they deserve, and they are therefore willing to be in his hands. Yet, 4th. He had no adequate sense of his father's kindness. He did not fully appreciate his character. He was far more kind than he had dared to hope he would be; just as all sinners undervalue the character of God, and find him always more kind than they had supposed. No sinner comes to God with a just and adequate view of his character, but always finds him more merciful than he had dared to hope. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 20 Verse 20. He arose, and came. Was coming. But here is no indication of haste. He did not run, but came driven by his wants, and, as we may suppose, filled with shame, and even with some doubts whether his father would receive him. A great way off. This is a beautiful description--the image of his father's happening to see him clad in rags, poor, and emaciated, and yet he recognized his son, and all the feelings of a father prompted him to go and embrace him. Had compassion. Pitied him. Saw his condition--his poverty and his wretched appearance--and was moved with compassion and love. And ran. This is opposed to the manner in which the son came. The beauty of the picture is greatly heightened by these circumstances. The son came slowly-- the father ran. The love and joy of the old man were so great that he hastened to meet him and welcome him to his home. Fell on his neck. Threw his arms around his neck and embraced him. And kissed him. This was a sign at once of affection and reconciliation. This must at once have dissipated every doubt of the son about the willingness of his father to forgive and receive him. A kiss is a sign of affection, 1 Sa 10:1; Ge 29:13. This is evidently designed to denote the readiness of God to pity and pardon returning sinners. In this verse of inimitable beauty is contained the point of the parable, which was uttered by the Saviour to vindicate his own conduct in receiving sinners kindly. Who could blame this father for thus receiving his repenting son? Not even a Pharisee could blame him; and our Saviour thus showed them, so that they could not resist it, that God received returning sinners, and that it was right for him also to receive them and treat them with attention. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 21 Verse 21. No Barnes text on this verse. {n} "I have sinned" Ps 51:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 22 Verse 22. The best robe. The son was probably in rags. The joy of the father is expressed by clothing him in the best raiment, that he might appear well. The robe here mentioned is probably the outer garment; and the father told them to put on him the best one that was in the house--one reserved for festival occasions. See Ge 27:15. A ring on his hand. To wear a ring on the hand was one mark of wealth and dignity. The rich and those in office commonly wore them. Comp. Jas 2:2. To give a ring was a mark of favour, or of affection, or of conferring office. Comp. Ge 41:42; Es 8:2. Here it was expressive of the favour and affection of the father. Shoes on his feet. Servants, probably, did not usually wear shoes. The son returned, doubtless, without shoes--a condition very unlike that in which he was when he left home. When, therefore, the father commanded them to put shoes on him, it expressed his wish that he should not be treated as a servant, but as a son. The word shoes here, however, means no more than sandals, such as were commonly worn. And the meaning of all these images is the same-- that God will treat those who return to him with kindness and affection. These images should not be attempted to be spiritualized. They are beautifully thrown in to fill up the narrative, and to express with more force the general truth that God will treat returning penitents with mercy and with love. To dress up the son in this manner was a proof of the father's affection. So God will bestow on sinners the marks of his confidence and regard. {o} "Bring forth the best robe" Zec 3:3,5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 23 Verse 23. Be merry. Literally, "eating, let us rejoice." The word merry does not quite express the meaning of the Greek. Merriment denotes a light, playful, jovial mirth. The Greek denotes simply joy--let us be happy, or joyful. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 24 Verse 24. Was dead. This is capable of two significations: 1st. I supposed that he was dead, but I know now that he is alive. 2nd. He was dead to virtue--he was sunk in pleasure and vice. The word is not unfrequently thus used. See 1 Ti 5:6; Mt 8:22; Ro 6:13. Hence to be restored to virtue is said to be restored to life, Ro 6:13; Re 3:1; Eph 2:1. It is probable that this latter is the meaning here. See Lu 15:31. Was lost. Had wandered away from home, and we knew not where he was. {p} "For" Lu 15:32 {q} "was dead" Eph 2:1; 5:14; Re 3:1 {r} "is alive again" Ro 6:11,13 {s} "was lost" Eze 34:4,16; Lu 19:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 25 Verse 25. In the field. At work. This eldest son is designed to represent the Pharisees who had found fault with the Saviour. Their conduct is likened to that of this envious and unnatural brother. Music and dancing. Dancing was not uncommon among the Hebrews, and was used on various occasions. Thus Miriam celebrated the deliverance of the children of Israel from Egypt in dances as well as songs, Ex 15:20. David danced before the ark, 2 Sa 6:14. It was common at Jewish feasts (Jud 21:19-21) and in public triumphs (Jud 11:34), and at all seasons of mirth and rejoicings, Ps 30:11; Jer 31:4,13. It was also used in religious services by the idolaters (Ex 32:19), and also by the Jews, at times, in their religious services, Ps 149:3; 150:4. In this case it was an expression of rejoicing. Our Lord expresses no opinion about its propriety. He simply states the fact, nor was there occasion for comment on it. His mentioning it cannot be pleaded for its lawfulness or propriety, any more than his mentioning the vice of the younger son, or the wickedness of the Pharisees, can be pleaded to justify their conduct. It is an expressive image, used in accordance with the known customs of the country, to express joy. It is farther to be remarked, that if the example of persons in Scripture be pleaded for dancing, it can be only for just such dances as they practised --for sacred or triumphal occasions. {t} "music and dancing" Ps 30:11; 126:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 26 Verses 26-28. Safe and sound. In health. Verse 26. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 27 Verse 27. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 28 Verse 28. No Barnes text on this verse. {u} "angry" Jon 4:1-3; Ro 10:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 29 Verse 29. A kid. A young goat. This was of less value than the calf; and he complains that while his father had never given him a thing of so little value as a kid, he had now given his other son the fatted calf. Make merry with. Entertain them--give them a feast. This complaint was unreasonable, for his father had divided his property, and he might have had his portion, and his father had uniformly treated him with kindness. But it serves to illustrate the conduct of the scribes and Pharisees, and the folly of their complaint. {v} "do I serve thee" Is 65:5; Lu 18:11 {w} "neither transgressed I" Phi 3:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 30 Verse 30. This thy son. This son of thine. This is an expression of great contempt. He did not call him his brother, but his father's son, to show at once his contempt for his younger brother, and for his father for having received him as he did. Never was there a more striking instance of petty malice, or more unjustifiable disregard of a father's conduct and will. Thy living. Thy property. This is still designed to irritate the father, and set him against his younger son. It was true that the younger son had been guilty, and foolish, and ungrateful; but he was penitent, and that was of more consequence to the father than all his property; and in the joy that he was penitent and was safe, he forgot his ingratitude and folly. So should the elder son have done. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 31 Verse 31. All I have is thine. The property was divided. What remained was in reality the elder son's. He was heir to it all, and had a right, if he chose, to use it. He had therefore no right to complain. This instructive and beautiful parable was designed to vindicate the conduct of Jesus--to show that it was right to receive sinners, and that the conduct of the Pharisees was unreasonable. The elder son represents the Pharisees; the younger, the returning sinner, whether Jew or Gentile; and the father, God, who is willing to receive them. The parable had the designed effect. It silenced the adversaries of Jesus and vindicated his own conduct. There is not, perhaps, anywhere to be found a more beautiful and touching narrative than this. Every circumstance is tender and happily chosen; every word has a meaning; every image is beautiful; and the narrative closes just where it is fitted to make the deepest impression. In addition to what has been suggested, we may learn from this parable the following lessons :- 1st. That the disposition of a sinner is selfish. He desires to get all that he can, and is impatient of delay, Lu 15:12. 2nd. Sinners waste their blessings, and reduce themselves to a state of want and wretchedness, Lu 15:13. A life of sin brings on spiritual want and misery. It destroys the faculties, benumbs the mind, hardens the heart, abuses the beneficence of God, and makes us careless of him who gave us all that we have, and indifferent to the consequences of our own conduct. 3rd. Sinners disregard the future woes that will come upon them. The young man cared not for any calamities that might be the result of his conduct. He went on heedlessly--like every sinner-to enjoy himself, and to squander what the toils of his father had procured for him. 4th. Afflictions are often the means of bringing sinners to reflection, Lu 15:14. While his property lasted the prodigal cared little about his father. When that was gone, and he was in the midst of a famine, he thought of his ways. When sinners are in prosperity they think little about God. When he takes away their mercies, and they are called to pass through afflictions, then they think of their ways, and remember that God can give them comfort. 5th. We have here an impressive exhibition of the wants and woes of a sinner. 1st. He had spent all. He had nothing. So the sinner. He has no righteousness, no comfort. 2nd. He was far from God, away from his father, and in a land of strangers. The sinner has wandered, and has no friend. His miseries came upon him because he was so far away from God. 3rd. His condition was wretched. He was needy, in famine, and without a friend. So the sinner. His condition is aptly denoted by that of the prodigal, who would gladly have partaken of the food of the swine. The sinner has taken the world for his portion, and it neither supplies the wants of his soul, nor gives him comfort when he is far away from his Father's home and from God. 6th. The sinner in this situation often applies to the wrong source for comfort, Lu 15:15. The prodigal should at once have returned to his father, but he rather chose to become a servant of a citizen of that region. The sinner, when sensible of his sins, should return at once to God; but he often continues still to wander. He tries new objects. He seeks new pleasures and new friends, and finds them equally unsatisfactory. He engages in new pursuits, but all in vain. He is still comfortless, and in a strange, a famished land. 7th. The repentance required in the gospel is a return to a right mind, Lu 15:17. Before his conversion the sinner was alienated from God. He was spiritually deranged. He saw not things as they are. Now he looks on the world as vain and unsatisfactory, and comes to himself. He thinks aright of God, of heaven, of eternity, and resolves to seek his happiness there. No man regards things as they are but he who sees the world to be vain, and eternity to be near and awful; and none acts with a sane mind but he who acts on the belief that he must soon die; that there is a God and a Saviour--a heaven and a hell. 8th. When the sinner returns he becomes sensible of the following things: 1st. That he is in danger of perishing, and must soon die but for relief--" I perish with hunger." 2nd. That God is willing and able to save him--"How many hired servants have bread enough and to spare." There is abundance of mercy for all, and all may come. 3rd. He begins to cherish a hope that this may be his. God is willing, and he feels that all that is needful is for him to go to him. 4th. He resolves to go to God--"I will arise and go." 5th. He comes to him willing to confess all his sins, and desirous of concealing none-- "I will say, Father, I have sinned." 9th. True repentance is a voluntary act. It is not forced. It is the resolution of the sinner to go, and he cheerfully and cordially arises and goes, Lu 15:18. 10th. A real penitent feels that his sins have been committed against GOD, Lu 15:18. 11th. A true penitent also is willing to acknowledge his offences against his parents, brothers, friends, and all men, Lu 15:18. 12th. A real penitent is humble, Lu 15:18. He has no wish to conceal anything, or to be thought more highly of than he ought to be. 13th. God is willing to receive the true penitent, and has made the richest provision for his return and for his comfort. None need to hesitate to go. All who go, feeling that they are poor, and miserable, and blind, and naked, will find God willing to receive them, and none will be sent empty away. 14th. The joy at the return of sinners is great. Angels rejoice over it, and all holy beings are glad. 15th. We should not be envious at any favours that God may be pleased to bestow on others, Lu 15:32. He has given us more than we deserve; and if, by the sovereignty of his grace, he is pleased to endow others with more grace, or to give them greater talents, or to make them more useful, we have no cause to complain. We should rather rejoice that he is pleased to give such mercies to any of our race, and should praise him for the manifestation of his goodness, whether made to us or to other men. 16th. The sensible joy when the sinner returns to God is often greater than that which may be felt after the return, and yet the real cause of rejoicing be no greater. In times of revival, the sensible joy of Christians may be greater than in ordinary seasons. Their graces are quickened, their zeal kindled, and their hopes strengthened. 17th. If God is willing to receive sinners, if all holy beings rejoice, then how should Christians strive for their conversion, and seek for their return! 18th. If God is willing to receive sinners now, then all should at once return. There will be a time when he will not be willing to receive them. The day of mercy will be ended; and from the misery and want of this wretched world, they will go down to the deeper miseries and wants of a world of despair--where hope never comes; from whence the sinner can never return; and where the cheering thought can never enter the mind that in his Father's house there is bread enough and to spare, or where he must feel that if there is, it will be for ever untasted by the wretched prodigal in the land of eternal famine and death. {x} "Son" Ro 9:4; 11:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 15 - Verse 32 Verse 32. No Barnes text on this verse. {y} "meet" Jon 4:10,11 {z} "make merry" Ps 51:8; Isa 35:10 {a} "for this" Lu 15:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 1 Verse 1. His disciples. The word disciples, here, is not to be restricted to the twelve apostles or to the seventy. The parable appears to have been addressed to all the professed followers of the Saviour who were present when it was delivered. It is connected with that in the preceding chapter. Jesus had there been discoursing with the scribes and Pharisees, and vindicating his conduct in receiving kindly publicans and sinners. These publicans and sinners are here particularly referred to by the word disciples. It was with reference to them that the whole discourse had arisen. After Jesus had shown the Pharisees, in the preceding chapter, the propriety of his conduct, it was natural that he should turn and address his disciples. Among them there might have been some who were wealthy. The publicans were engaged in receiving taxes, in collecting money, and their chief danger arose from that quarter--from covetousness or dishonesty. Jesus always adapted his instructions to the circumstances of his hearers, and it was proper, therefore, that he should give these disciples instructions about their peculiar duties and dangers. He related this parable, therefore, to show them the danger of the love of money; the guilt it would lead to (Lu 16:1); the perplexities and shifts to which it would drive a man when once he had been dishonest (Lu 16:3-7); the necessity of using money aright, since it was their chief business (Lu 16:9); and the fact that if they would serve God aright they must give up supreme attachment to money (Lu 16:13); and that the first duty of religion demanded that they should resolve to serve God, and be honest in the use of the wealth intrusted to them. This parable has given great perplexity, and many ways have been devised to explain it. The above solution is the most simple of any; and if these plain principles are kept in view, it will not be difficult to give a consistent explanation of its particular parts. It should be borne in mind, however, that in this, as well as in other parables, we are not to endeavour to spiritualize every circumstance or allusion. We are to keep in view the great moral truth taught in it, that we cannot serve God and mammon, and that all attempts to do this will involve us in difficulty and sin. A steward. One who has charge of the affairs of a family or household; whose duty it is to provide for the family, to purchase provisions, &c. This is, of course, an office of trust and confidence. It affords great opportunity for dishonesty and waste, and for embezzling property. The master's eye cannot always be on the steward, and he may therefore squander the property, or hoard it up for his own use. It was an office commonly conferred on a slave as a reward for fidelity, and of course was given to him that, in long service, had shown himself most trustworthy. By the rich man, here, is doubtless represented God. By the steward, those who are his professed followers, particularly the publicans who were with the Saviour, and whose chief danger arose from the temptations to the improper use of the money intrusted to them. Was accused. Complaint was made. Had wasted. Had squandered or scattered it; had not been prudent and saving. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 2 Verse 2. Give an account. Give a statement of your expenses and of your conduct while you have been steward. This is not to be referred to the day of judgment. It is a circumstance thrown into the parable to prepare the way for what follows. It is true that all will be called to give an account at the day of judgment, but we are not to derive that doctrine from such passages as this, nor are we to interpret this as teaching that our conscience, or the law, or any beings will accuse us in the day of judgment. All that will be indeed true, but it is not the truth that is taught in this passage. {a} "give an account" Lu 12:42; 1 Co 4:2; 1 Ti 4:14; 1 Pe 4:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 3 Verse 3. Said within himself. Thought, or considered. My lord. My master, my employer. I cannot dig. This may mean either that his employment had been such that he could not engage in agriculture, not having been acquainted with the business, or that he was unwilling to stoop to so low an employment as to work daily for his support. To dig, here, is the same as to till the earth, to work at daily labour. To beg. These were the only two ways that presented themselves for a living-- either to work for it, or to beg. I am ashamed. He was too proud for that. Besides, he was in good health and strength, and there was no good reason why he should beg--nothing which he could give as a cause for it. It is proper for the sick, the lame, and the feeble to beg; but it is not well for the able-bodied to do it, nor is it well to aid them, except by giving them employment, and compelling them to work for a living. He does a beggar who is able to work the most real kindness who sets him to work, and, as a general rule, we should not aid an able-bodied man or woman in any other way. Set them to work, and pay them a fair compensation, and you do them good in two ways, for the habit of labour may be of more value to them than the price you pay them. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 4 Verse 4. I am resolved. He thought of his condition. He looked at the plans which occurred to him. He had been dishonest, and knew that he must lose his place. It would have been better to have considered before this, and resolved on a proper course of life, and to be faithful to his trust; and his perplexity here teaches us that dishonesty will sooner or later lead us into difficulty, and that the path of honesty is not only the right path, but is the path that is filled with most comfort and peace. When I am put out, &c. When I lose my place, and have no home and means of support. They may receive me, &c. Those who are now under me, and whom I am resolved now to favour. He had been dishonest to his master, and, having commenced a course of dishonesty, he did not shrink from pursuing it. Having injured his master, and being now detected, he was willing still farther to injure him, to take revenge on him for removing him from his place, and to secure his own interest still at his expense. He was resolved to lay these persons under such obligations, and to show them so much kindness, that they could not well refuse to return the kindness to him and give him a support. We may learn here, 1st. That one sin leads on to another, and that one act of dishonesty will be followed by many more, if there is opportunity. 2nd. Men who commit one sin cannot get along consistently without committing many more. One lie will demand many more to make it appear like the truth, and one act of cheating will demand many more to avoid detection. The beginning of sin is like the letting out of waters, and no man knows, if he indulges in one sin, where it will end. 3rd. Sinners are selfish. They care more about themselves than they do either about God or truth. If they seek salvation, it is only for selfish ends, and because they desire a comfortable abode in the future world rather than because they have any regard to God or his cause. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 5 Verse 5. Called every one. As he was steward, he had the management of all the affairs, and, of course, debts were to be paid to him. Debtors. Those who owed his master, or perhaps tenants; those who rented land of his master. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 6 Verse 6. An hundred measures. The measure here mentioned is the bath, which contained, according to Dr. Arbuthnot's tables, 7 1/2 gallons, or, according to the marginal note, about 9 gallons and 3 quarts. Oil. Oil of olives, or sweet oil. It was much used for lamps, as an article of food (Ex 29:2), and also for anointing, and, of course, as an article of commerce, 1 Ki 5:11. These were persons, doubtless, who had rented land of the rich man, and who were to give him a certain proportion of the produce. Thy bill. The contract, obligation, or lease. It was probably written as a promise by the debtor and signed by the steward, and thus became binding. Thus he had power to alter it, without supposing that his master would detect it. The bill or contract was in the hands of the steward, and he gave it back to him to write a new one. Quickly. He supposed that his master would soon remove him, and he was therefore in haste to have all things secure beforehand. It is worthy of remark, also, that all this was wrong. His master had called for the account; but, instead of rendering it, he engaged in other business, disobeyed his lord still, and, in contempt of his commands, sought his own interest. All sinners would be slow to give in their account to God if they could do it; and it is only because, when God calls them by death, they cannot but go, that they do not engage still in their own business and disobey him. {1} "Measures of oil" = "The measure Batos, in the original, contained nine gallons and three quarts. See Eze 45:10-14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 7 Verse 7. Measures of wheat. The measure here mentioned--the kor, or homer--contained, according to the tables of Dr. Arbuthnot, about 32 pecks, or 8 bushels; or, according to the marginal note, about 14 bushels and a pottle. A pottle is 4 pints. The Hebrew kor, ^hebrew^--or homer, ^hebrew^--was equal to 10 baths or 70 gallons, and the actual amount of the measure, according to this, was not far from 8 gallons. Robinson (Lex.), however, supposes that the bath was 11 1/2 gallons, and the kor or homer 14.45 bushels. The amount is not material to the proper understanding of the parable. Fourscore. Eighty. {2} "measures" = "The measure here indicated contained about fourteen bushels and a pottle" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 8 Verse 8. The lord commended. Praised, or expressed admiration at his wisdom. These are not the words of Jesus, as commending him, but a part of the narrative or parable. His master commended him--saw that he was wise and considerate, though he was dishonest. The unjust steward. It is not said that his master commended him because he was unjust, but because he was wise. This is the only thing in his conduct of which there is any approbation expressed, and this approbation was expressed by his master. This passage cannot be brought, therefore, to prove that Jesus meant to commend his dishonesty It was a commendation of his shrewdness or forethought; but the master could no more approve of his conduct as a moral act than he could the first act of cheating him. The children of this world. Those who are devoted to this world; who live for this world only; who are careful only to obtain property, and to provide for their temporal necessities. It does not mean that they are peculiarly wicked and profligate, but only that they are worldly, and anxious about earthly things. See Mt 13:22; 2 Ti 4:10. Are wiser. More prudent, cunning, and anxious about their particular business. They show more skill, study more plans, contrive more ways to provide for themselves, than the children of light do to promote the interests of religion. In their generation. Some have thought that this means in their manner of living, or in managing their affairs. The word generation sometimes denotes the manner of life, Ge 6:9; 37:2. Others suppose that it means toward or among the men of their own age. They are more prudent and wise than Christians in regard to the people of their own time; they turn their connection with them to good account, and make it subserve their worldly interests, while Christians fail much more to use the world in such a manner as to subserve their spiritual interests. Children of light. Those who have been enlightened from above--who are Christians. This may be considered as the application of the parable. It does not mean that it is more wise to be a worldly man than to be a child of light, but that those who are worldly show much prudence in providing for themselves; seize occasions for making good bargains; are active and industrious; try to turn everything to the best account, and thus exert themselves to the utmost to advance their interests; while Christians often suffer opportunities of doing good to pass unimproved; are less steady, firm, and anxious about eternal things, and thus show less wisdom. Alas! this is too true; and we cannot but reflect here how different the world would be if all Christians were as anxious, and diligent, and prudent in religious matters as others are in worldly things. {b} "children of light" Joh 12:36; Eph 5:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 9 Verse 9. I say unto you. I, Jesus, say to you, my disciples. Make to yourselves friends. Some have understood the word friends, here, as referring to the poor; others, to holy angels; and others, to God. Perhaps, however, the word should not be considered as referring to any particular persons, but is used in accordance with the preceding parable; for in the application our Saviour uses the language appropriated to the conduct of the steward to express the general truth that we are to make a proper use of riches. The steward had so managed his pecuniary affairs as to secure future comfort for himself, or so as to find friends that would take care of him beyond the time when he was put out of the office. That is, he would not be destitute, or cast off, or without comfort, when he was removed from his office. So, says our Saviour to the publicans and those who had property, so use your property as to secure happiness and comfort beyond the time when you shall be removed from the present life. Have reference, in the use of your money, to the future. Do not use it so that it shall not avail you anything hereafter; but so employ it that, as the steward found friends, comfort, and a home by his wisdom in the use of it, so you may, after you are removed to another world, find friends, comfort, and a home--that is, may be happy in heaven. Jesus, here, does not say that we should do it in the same way that the steward did, for that was unjust; but only that we should secure the result. This may be done by using our riches as we should do; that is, by not suffering them to entangle us in cares and perplexities dangerous to the soul, engrossing the time, and stealing away the affections; by employing them in works of mercy and benevolence, aiding the poor, contributing to the advance of the gospel, bestowing them where they will do good, and in such a manner that God will approve the deed, and will bless us for it. Commonly riches are a hindrance to piety. To many they are snares; and, instead of positively benefitting the possessor, they are an injury, as they engross the time and the affections, and do not contribute at all to the eternal welfare of the soul. Everything may, by a proper use, be made to contribute to our welfare in heaven. Health, wealth, talents, and influence may be so employed; and this is what our Saviour doubtless means here. Of the mammon. By means of the mammon. Mammon. A Syriac word meaning riches. It is used, also, as an idol--the god of riches. Of unrighteousness. These words are an Hebrew expression for unrighteous mammon, the noun being used for an adjective, as is common in the New Testament. The word unrighteous, here, stands opposed to "the true riches" in Lu 16:11, and means deceitful, false, not to be trusted. It has this meaning often. See 1 Ti 6:17; Lu 12:33; Mt 6:19; 19:21. It does not signify, therefore, that they had acquired the property unjustly, but that property was deceitful and not to be trusted. The wealth of the steward was deceitful; he could not rely on its continuance; it was liable to be taken away at any moment. So the wealth of the world is deceitful. We cannot calculate on its continuance. It may give us support or comfort now, but it may be soon removed, or we taken from it, and we should therefore so use it as to derive benefit from it hereafter. When ye fail. When ye are left, or when ye die. The expression is derived from the parable as referring to the discharge of the steward; but it refers to death, as if God then discharged his people, or took them from their stewardship and called them to account. They may receive you. This is a form of expression denoting merely that you may be received. The plural form is used because it was used in the corresponding place in the parable, Lu 16:4. The direction is, so to use our worldly goods that we may be received into heaven when we die. God will receive us there, and we are to employ our property so that he will not cast us off for abusing it. Everlasting habitations. Heaven, the eternal home of the righteous, where all our wants will be supplied, and where there can be no more anxiety, and no more removal from enjoyments, 2 Co 5:1. {3} "mammon of unrighteousness" "riches" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 10 Verse 10. He that is faithful, &c. This is a maxim which will almost universally hold true. A man that shows fidelity in small matters will also in large; and he that will cheat and defraud in little things will also in those involving more trust and responsibility. Fidelity is required in small matters as well as in those of more importance. {d} "He that is faithful" Mt 25:21,23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 11 Verse 11. Who will commit, &c. If you are not faithful in the small matters pertaining to this world, if you do not use aright your property and influence, you cannot expect that God will commit to you the true riches of his grace. Men who are dishonest and worldly, and who do not employ the deceitful mammon as they ought, cannot expect to grow in grace. God does not confer grace upon them, and their being unfaithful in earthly matters is evidence that they would be also in much greater affairs, and would likewise misimprove the true riches. True riches. The graces of the gospel; the influences of the Spirit; eternal life, or religion. The riches of this world are false, deceitful, not to be trusted (Lu 16:9); the treasures of heaven are true, faithful, never-failing, Mt 6:19,20. {4} "mammon" = "riches" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 12 Verse 12. Another man's. The word man's is not in the original. It is, "If ye have been unfaithful managers for another." It refers, doubtless, to God. The wealth of the world is his. It is committed to us as his stewards. It is uncertain and deceitful, and at any moment he can take it away from us. It is still his; and if, while intrusted with this, we are unfaithful, we cannot expect that he will confer on us the rewards of heaven. That which is your own. The riches of heaven, which, if once given to us, may be considered as ours that is, it will be permanent and fixed, and will not be taken away as if at the pleasure of another. We may calculate on it, and look forward with the assurance that it will continue to be ours for ever, and will not be taken away like the riches of this world, as if they were not ours. The meaning of the whole parable is therefore thus expressed: If we do not use the things of this world as we ought--with honesty, truth, wisdom, and integrity, we cannot have evidence of piety, and shall not be received into heaven. If we are true to that which is least, it is an evidence that we are the children of God, and he will commit to our trust that which is of infinite importance, even the eternal riches and glory of heaven. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 13 Verse 13. See Barnes "Mt 6:24". No Barnes text on this verse. {e} "No servant" Jos 24:15; Mt 6:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 14 Verses 14,15. They derided him. The fact that they were "covetous" is here stated as the reason why they derided him, or, as it is literally, "they turned up the nose at him." They contemned or despised the doctrine which he had laid down, probably because it showed them that with their love of money they could not be the true friends of God, or that their profession of religion was really false and hollow. They were attempting to serve God and mammon, and they therefore looked upon his doctrine with contempt and scorn. Justify yourselves. Attempt to appear just; or, you aim to appear righteous in the sight of men, and do not regard the heart. That which is highly esteemed. That is, mere external works, or actions performed merely to appear to be righteous. Is abomination. Is abominable, or hateful. The word used here is the one that in the Old Testament is commonly given to idols, and denotes God's abhorrence of such conduct. These words are to be applied chiefly to what Jesus was discoursing about. There are many things esteemed among men which are not abomination in the sight of God; as, for example, truth, parental and filial affection, industry, &c. But many things, much sought and admired, are hateful in his sight. The love of wealth and show, ambition and pride, gay and splendid vices, and all the wickedness that men contrive to gild and to make appear like virtue--external acts that appear well while the heart is evil--are abominable in the sight of God, and should be in the sight of men. Comp. Lu 18:11-14; 1 Sa 16:7. {f} "Pharisees also" Mt 23:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 15 Verse 15. No Barnes text on this verse. {g} "justify" Lu 10:29 {h} "God knoweth" Ps 7:9; Jer 17:10 {i} "esteemed" Pr 16:5; Mal 3:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 16 Verse 16. See Barnes "Mt 11:12-14". Every man. Many men, or multitudes. This is an expression that is very common, as when we say everybody is engaged in a piece of business, meaning that it occupies general attention. {k} "The law" Mt 11:12,13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 17 Verse 17. See Barnes "Mt 5:18". {l} "it is easier" Ps 102:26; Is 40:8; 51:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 18 Verse 18. See Barnes "Mt 5:32". These verses occur in Matthew in a different order, and it is not improbable that they were spoken by our Saviour at different times. The design, here, seems to be to reprove the Pharisees for not observing the law of Moses, notwithstanding their great pretensions to external righteousness, and to show them that they had really departed from the law. {m} "putteth away his wife" Mt 5:32; 1 Co 7:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 19 Verse 19. There was a certain rich man. Many have supposed that our Lord here refers to a real history, and gives an account of some man who had lived in this manner; but of this there is no evidence. The probability is that this narrative is to be considered as a parable, referring not to any particular case which had actually happened, but teaching that such cases might happen. The design of the narrative is to be collected from the previous conversation. He had taught the danger of the love of money (Lu 16:1,2); the deceitful and treacherous nature of riches (Lu 16:9-11); that what was in high esteem on earth was hateful to God (Lu 16:15); that men who did not use their property aright could not be received into heaven (Lu 16:11,12); that they ought to listen to Moses and the prophets (Lu 16:16,17); and that it was the duty of men to show kindness to the poor. The design of the parable was to impress all these truths more vividly on the mind, and to show the Pharisees that, with all their boasted righteousness and their external correctness of character, they might be lost. Accordingly he speaks of no great fault in the rich man --no external, degrading vice--no open breach of the law; and leaves us to infer that the mere possession of wealth may be dangerous to the soul, and that a man surrounded with every temporal blessing may perish for ever. It is remarkable that he gave no name to this rich man, though the poor man is mentioned by name. If this was a parable, it shows us how unwilling he was to fix suspicion on anyone. If it was not a parable, it shows also that he would not drag out wicked men before the public, but would conceal as much as possible all that had any connection with them. The good he would speak well of by name; the evil he would not injure by exposing them to public view. Clothed in purple. A purple robe or garment. This colour was expensive as well as splendid, and was chiefly worn by princes, nobles, and those who were very wealthy. Comp. Mt 27:28. See Barnes "Isa 1:18". Fine linen. This linen was chiefly produced of the flax that grew on the banks of the Nile, in Egypt, Pr 7:16; Eze 27:7. It was peculiarly soft and white, and was therefore much sought as an article of luxury, and was so expensive that it could be worn only by princes, by priests, or by those who were very rich, Ge 41:42; 1 Ch 15:27; Ex 28:5. Fared sumptuously. Feasted or lived in a splendid manner. Every day. Not merely occasionally, but constantly. This was a mark of great wealth, and, in the view of the world, evidence of great happiness. It is worthy of remark that Jesus did not charge on him any crime. He did not say that he had acquired this property by dishonesty, or even that he was unkind or uncharitable; but simply that he was a rich man, and that his riches did not secure him from death and perdition. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 20 Verses 20,21. Beggar. Poor man. The original word does not mean beggar, but simply that he was poor. It should have been so translated to keep up the contrast with the rich man. Named Lazarus. The word Lazarus is Hebrew, and means a man destitute of help, a needy, poor man. It is a name given, therefore, to denote his needy condition. Laid at his gate. At the door of the rich man, in order that he might obtain aid. Full of sores. Covered with ulcers; afflicted not only with poverty, but with loathsome and offensive ulcers, such as often are the accompaniments of poverty and want. These circumstances are designed to show how different was his condition from that of the rich man. He was clothed in purple; the poor man was covered with sores; he fared sumptuously; the poor man was dependent even for the crumbs that fell from the rich man's table. The dogs came. Such was his miserable condition that even the dogs, as if moved by pity, came and licked his sores in kindness to him. These circumstances of his misery are very touching, and his condition, contrasted with that of the rich man, is very striking. It is not affirmed that the rich man was unkind to him, or drove him away, or refused to aid him. The narrative is designed simply to show that the possession of wealth, and all the blessings of this life, could not exempt from death and misery, and that the lowest condition among mortals may be connected with, life and happiness beyond the grave. There was no provision made for the helpless poor in those days, and consequently they were often laid at the gates of the rich, and in places of public resort, for charity. See Ac 3:2. The gospel has been the means of all the public charity now made for the needy, as it has of providing hospitals for those who are sick and afflicted. No pagan nation ever had a hospital or an alms house for the needy, the aged, the blind, the insane. Many heathen nations, as the Hindoos and the Sandwich Islanders, destroyed their aged people; and all left their poor to the miseries of public begging, and their sick to the care of their friends or to private charity. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 22 Verse 22. Was carried by the angels. The Jews held the opinion that the spirits of the righteous were conveyed by angels to heaven at their death. Our Saviour speaks in accordance with this opinion; and as he expressly affirms the fact, it seems as proper that it should be taken literally, as when it is said the rich man died and was buried. Angels are ministering spirits sent forth to minister to those who are heirs of salvation (He 1:14), and there is no more improbability in the supposition that they attend departing spirits to heaven, than that they attend them while on earth. Abraham's bosom. This is a phrase taken from the practice of reclining at meals, where the head of one lay on the bosom of another, and the phrase therefore denotes intimacy and friendship. See Barnes "Mt 23:6". See Barnes "Joh 13:23". See Barnes "Joh 21:20". The Jews had no doubt that Abraham was in paradise. To say that Lazarus was in his bosom was therefore the same as to say that he was admitted to heaven and made happy there. The Jews, moreover, boasted very much of being the friends of Abraham and of being his descendants, Mt 3:9. To be his friend was, in their view, the highest honour and happiness. Our Saviour therefore showed them that this poor and afflicted man might be raised to the highest happiness, while the rich, who prided themselves on their being descended from Abraham, might be cast away and lost for ever. Was buried. This is not said of the poor man. Burial was thought to be an honour, and funerals were, as they are now, often expensive, splendid, and ostentatious. This is said of the rich man to show that he had every earthly honour, and all that the world calls happy and desirable. {n} "Abraham's bosom" Mt 8:11 {o} "rich man also died" Pr 14:32 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 23 Verse 23. In hell. The word here translated hell (Hades) means literally a dark, obscure place; the place where departed spirits go, but especially the place where wicked spirits go. See Barnes "Job 10:21" also Job 10:22; Isa 14:9". The following circumstances are related of it in this parable: 1st. It is far off from the abodes of the righteous. Lazarus was seen afar off. 2nd. It is a place of torment. 3rd. There is a great gulf fixed between that and heaven, Lu 16:26. 4th. The suffering is great. It is represented by torment in a flame, Lu 16:24. 5th. There will be no escape from it, Lu 16:26. The word hell here means, therefore, that dark, obscure, and miserable place, far from heaven, where the wicked shall be punished for ever. He lifted up his eyes. A phrase in common use among the Hebrews, meaning he looked, Ge 13:10; 18:2; 31:10; Da 8:3; Lu 6:20. Being in torment. The word torment means pain, anguish (Mt 4:24); particularly the pain inflicted by the ancients in order to induce men to make confession of their crimes. These torments or tortures were the keenest that they could inflict, such as the rack, or scourging, or burning; and the use of the word here denotes that the sufferings of the wicked can be represented only by the extremest forms of human suffering. And seeth Abraham, &c. This was an aggravation of his misery. One of the first things that occurred in hell was to look up, and see the poor man that lay at his gate completely happy. What a contrast! Just now he was rolling in wealth, and the poor man was at his gate. He had no expectation of these sufferings' now they have come upon him, and Lazarus is happy and for ever fixed in the paradise of God. It is more, perhaps, than we are authorized to infer, that the wicked will see those who are in paradise. That they will know that they are there is certain; but we are not to suppose that they will be so near together as to be seen, or as to make conversation possible. These circumstances mean that there will be a separation, and that the wicked in hell will be conscious that the righteous, though on earth they were poor or despised, will be in heaven. Heaven and hell will be far from each other, and it will be no small part of the misery of the one that it is far and for ever removed from the other. {r} "tormented" Re 14:10,11. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 24 Verse 24. Father Abraham. The Jews considered it a signal honour that Abraham was their father--that is, that they were descendants from him. Though this man was now in misery, yet he seems not to have abandoned the idea of his relation to the father of the faithful. The Jews supposed that departed spirits might know and converse with each other. See Lightfoot on this place. Our Saviour speaks in conformity with that prevailing opinion; and as it was not easy to convey ideas about the spiritual world without some such representation, he therefore speaks in the language which was usual in his time. We are not, however, to suppose that this was literally true, but only that it was designed to represent more clearly the sufferings of the rich man in hell. Have mercy on me. Pity me. The rich man is not represented as calling on God. The mercy of God will be at an end when the soul is lost. Nor did he ask to be released from that place. Lost spirits know that their sufferings will have no end, and that it would be in vain to ask to escape the place of torment. Nor does he ask to be admitted where Lazarus was. He had no desire to be in a holy place, and he well knew that there was no restoration to those who once sink down to hell. Send Lazarus. This shows how low he was reduced, and how the circumstances of men change when they die. Just before, Lazarus was laid at his gate full of sores; now he is happy in heaven. Just before, he had nothing to give, and the rich man could expect to derive no benefit from him; now he asks, as the highest favour, that he might come and render him relief. Soon the poorest man on earth, if he is a friend of God, will have mercies which the rich, if unprepared to die, can never obtain. The rich will no longer despise such men; they would then be glad of their friendship, and would beg for the slightest favour at their hands. Dip the tip, &c. This was a small favour to ask, and it shows the greatness of his distress when so small a thing would be considered a great relief. Cool my tongue. The effect of great heat on the body is to produce almost insupportable thirst. Those who travel in burning deserts thus suffer inexpressibly when they are deprived of water. So pain of any kind produces thirst, and particularly of connected with fever. The sufferings of the rich man are therefore represented as producing burning thirst, so much that even a drop of water would be refreshing to his tongue. We can scarce form an idea of more distress and misery than where this is continued from one day to another without relief. We are not to suppose that he had been guilty of any particular wickedness with his tongue as the cause of this. It is simply an idea to represent the natural effect of great suffering, and especially suffering in the midst of great heat. I am tormented. I am in anguish--in insupportable distress. In this flame. The lost are often represented as suffering in flames, because fire is an image of the severest pain that we know. It is not certain, however, that the wicked will be doomed to suffer in material fire. See Barnes "Mr 9:44". {r} "tormented in this flame" Is 66:24; Mr 9:44 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 25 Verse 25. Son. This is a representation designed to correspond with the word father. He was a descendant of Abraham--a Jew--and Abraham is represented as calling this thing to his remembrance. It would not lessen his sorrows to remember that he was a son of Abraham, and that he ought to have lived worthy of that relation to him. Remember. This is a cutting word in this place. One of the chief torments of hell will be the remembrance of what was enjoyed and of what was done in this world. Nor will it be any mitigation of the suffering to spend an eternity where there will be nothing else to do, day or night, but to remember what urns done, and what might have been, if the life had been right. Thy good things. That is, property, splendour, honour. Evil things. Poverty, contempt, and disease. But now, &c. How changed the scene! How different the condition! And how much better was the portion of Lazarus, after all, than that of the rich man! It is probable that Lazarus had the most real happiness in the land of the living, for riches without the love of God can never confer happiness like the favour of God, even in poverty. But the comforts of the rich man are now gone for ever, and the joys of Lazarus have just commenced. One is to be comforted, and the other to be tormented, to all eternity. How much better, therefore, is poverty, with the friendship of God, than riches, with all that the world can bestow! And how foolish to seek our chief pleasures only in this life! {s} "in thy lifetime" Job 21:13; Ps 73:12-19; Lu 6:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 26 Verse 26. A great gulf. The word translated gulf means chasm, or the broad, yawning space between two elevated objects. In this place it means that there is no way of passing from one to the other. Fixed. Strengthened--made firm or immovable. It is so established that it will never be movable or passable. It will for ever divide heaven and hell. Which would pass. We are not to press this passage literally, as if those who are in heaven would desire to go and visit the wicked in the world of woe. The simple meaning of the statement is, that there can be no communication between the one and the other --there can be no passing from one to the other. It is impossible to conceive that the righteous would desire to leave their abodes in glory to go and dwell in the world of woe; nor can we suppose that they would wish to go for any reason unless it were possible to furnish relief. That will be out of the question. Not even a drop of water will be furnished as a relief to the sufferer. Neither can they pass to us, &c. There can be no doubt that the wicked will desire to pass the gulf that divides them from heaven. They would be glad to be in a state of happiness; but all such wishes will be vain. How, in the face of the solemn statement of the Saviour here, can men believe that there will be a restoration of all the wicked to heaven? He solemnly assures us that there can be no passage from that world of woe to the abodes of the blessed; yet, in the face of this, many Universalists hold that hell will yet be vacated of its guilty millions, and that all its miserable inhabitants will be received to heaven! Who shall conduct them across this gulf, when Jesus Christ says it cannot be passed? Who shall build a bridge over that yawning chasm which he says is "fixed?" No: if there is anything certain from the Scripture, it is that they who enter hell return no more; they who sink there sink for ever. {t} "neither can they pass to us" Eze 28:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 27 Verses 27,28. Five brethren. The number five is mentioned merely to preserve the appearance of verisimilitude in the story. It is not to be spiritualized, nor are we to suppose that it has any hidden or inscrutable meaning. May testify unto them. May bear witness to them, or may inform them of what is my situation, and the dreadful consequences of the life that I have led. It is remarkable that he did not ask to go himself. He knew that he could not be released, even for so short a time. His condition was fixed. Yet he had no wish that his friends should suffer, and he supposed that if one went from the dead they would hear him. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 29 Verse 29. They have Moses. The writings of Moses. The first five books of the Bible. The prophets. The remainder of the Old Testament. What the prophets had written. Hear them. Hear them speak in the Scriptures. Read them, or hear them read in the synagogues, and attend to what they have delivered. {u} "They have Moses and the prophets" Is 34:16; Joh 5:39 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 30 Verse 30. Nay. No. They will not hear Moses and the prophets. They have heard them so long in vain, that there is no prospect now that they will attend to the message; but if one should go to them directly from the eternal world they would hear him. The novelty of the message would attract their attention, and they would listen to what he would say. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 31 Verse 31. Be persuaded. Be convinced of the truth; of the danger and folly of their way; of the certainty of their suffering hereafter, and be induced to turn from sin to holiness, and from Satan unto God. From this impressive and instructive parable we may learn-- 1st. That the souls of men do not die with their bodies. 2nd. That the soul is conscious after death; that it does not sleep, as some have supposed, till the morning of the resurrection. 3rd. That the righteous are taken to a place of happiness immediately at death, and the wicked consigned at once to misery. 4th. That wealth does not secure from death. "How vain are riches to secure Their haughty owners from the grave !" The rich, the beautiful, the gay, as well as the poor, go down to the grave. All their pomp and apparel, all their honours, their palaces, and their gold cannot save them. Death can as easily find his way into the splendid mansions of the rich as into the cottages of the poor; and the rich shall turn to the same corruption, and soon, like the poor, be undistinguished from common dust and be unknown. 5th. We should not envy the condition of the rich. "On slippery rocks I see them stand, And fiery billows roll below. "Now let them boast how tall they rise, I'll never envy them again; There they may stand with haughty eyes, Till they plunge deep in endless pain. "Their fancied joys how fast they flee! Like dreams, as fleeting and as vain; Their songs of softest harmony Are but a prelude to their pain." 6th. We should strive for a better inheritance than can be possessed in this life. "Now I esteem their mirth and wine Too dear to purchase with my blood: Lord, 'tis enough that thou art mine-- My life, my portion, and my God." 7th. The sufferings of the wicked in hell will be indescribably great. Think what is represented by torment; by burning flame; by insupportable thirst; by that state where a single drop of water would afford relief. Remember that all this is but a representation of the pains of the damned, and that this will have no intermission day or night, but will continue from year to year, and age to age, without any end, and you have a faint view of the sufferings of those who are in hell. 8th. There is a place of sufferings beyond the grave--a hell. If there is not, then this parable has no meaning. It is impossible to make anything of it unless it be designed to teach that. 9th. There will never be any escape from those gloomy regions. There is a gulf fixed-:fixed, not movable. Nor can any of the damned beat a pathway across this gulf to the world of holiness. 10th. We see the amazing folly of those who suppose there may be an end to the sufferings of the wicked, and who, on that supposition, seem willing to go down to hell to suffer a long time, rather than go at once to heaven. If man were to suffer but a thousand years, or even one year, why should he be so foolish as to choose that suffering rather than go at once to heaven, and be happy at once when he dies? 11th. God gives us sufficient warning to prepare for death. He has sent his Word, his servants, his Son; he warns us by his Spirit and his providence; by the entreaties of our friends and by the death of sinners; he offers us heaven, and he threatens hell. If all this will not move sinners, what would do it? There is nothing that would. 12th. God will give us nothing farther to warn us. No dead man will come to life to tell us of what he has seen. If he did, we would not believe him. Religion appeals to man not by ghosts and frightful apparitions. It appeals to their reason, their conscience, their hopes, their fears. It sets life and death soberly before men, and if they will not choose the former, they must die. If you will not hear the Son of God and the warnings of the Scriptures, there is nothing which you will or can hear. You will never be persuaded, and will never escape the place of torment. {v} "If they hear not" 2 Co 4:3 {w} "neither will they be persuaded" Joh 12:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 1 Verses 1,2. It is impossible. It cannot but happen. Such is the state of things that it will be. See these verses explained in See Barnes "Mt 18:6". See Barnes "Mt 18:7". {a} "It is impossible" Mt 18:6,7; Mr 9:42 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 2 Verse 2. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 3 Verses 3,4. See Barnes "Mt 18:5, See Barnes "Mt 18:21, See Barnes "Mt 18:22". Trespass against thee. Sin against thee, or does anything that gives you an offence or does you an injury. Rebuke. Reprove. Go and tell him his fault, and seek an explanation. Acquaint him with what has been the effect of his conduct, and the state of your feelings, that he may acknowledge his error and repent. {b} "rebuke him" Le 19:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 4 Verse 4. No Barnes text on this verse. {c} "thou shalt forgive him" Mt 6:12,14; Col 3:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 5 Verse 5. Increase our faith. This duty of forgiving offences seemed so difficult to the disciples that they strongly felt the need of an increase of faith. They felt that they were prone themselves to harbour resentments, and that it required an additional increase of true religion to enable them to comply with the requirements of Jesus. We may learn from this-- 1st. That Jesus has the power of increasing the faith of his people. Strength comes from him, and especially strength to believe the gospel. Hence he is called the Author and Finisher of our faith, He 12:2. 2nd. The duty of forgiving offences is one of the most difficult duties of the Christian religion. It is so contrary to our natural feelings; it implies such elevation above the petty feelings of malice and revenge, and is so contrary to the received maxims of the world, which teach us to cherish rather than to forgive the memory of offences; that it is no wonder our Saviour dwells much on this duty, and so strenuously insists on it in order to our having evidence that our hearts have been changed. Some have thought that this prayer that he would increase their faith refers to the power of working miracles, and especially to the case recorded in Mt 17:16-20. {d} "Increase our faith" He 12:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 6 Verse 6. See Barnes "Mt 17:20". Sycamine-tree. This name, as well as sycamore, is given, among us, to the large tree commonly called the buttonwood; but the tree here mentioned is different. The Latin Vulgate and the Syriac versions translate it mulberry-tree. It is said to have been a tree that commonly grew in Egypt, of the size and appearance of a mulberry-tree, but bearing a species of figs. This tree was common in Palestine. It is probable that our Lord was standing by one as he addressed these words to his disciples. Dr. Thomson (The Land and the Book, vol. i.p. 22-24) says of this tree : \- "It is generally planted by the wayside, in the open space where several paths meet." [Comp. Lu 19:4] This sycamore is a remarkable tree. It not only bears several crops of figs during the year, but these figs grow on short stems along the trunk and large branches, and not at the end of twigs, as in other fruit-bearing trees. The figs are small, and of a greenish-yellow colour. At Gaza and Askelon I saw them of a purple tinge, and much larger than they are in this part of the country. They were carried to market in large quantities, and appeared to be more valued there than with us. Still, they are, at best, very insipid, and none but the poorer classes eat them. It is easily propagated, merely by planting a stout branch in the ground, and watering it until it has struck its roots into the soil. This it does with great rapidity and to a vast depth. It was with reference to this latter fact that our Lord selected it to illustrate the power of faith. Now, look at this tree--its ample girth, its wide-spread arms branching off from the parent trunk only a few feet from the ground; then examine its enormous roots, as thick, as numerous, and as wide-spread into the deep soil below as the branches extend into the air above--the very best type of invincible steadfastness. What power on earth can pluck up such a tree ? Heaven's thunderbolt may strike it down, the wild tornado may tear it to fragments, but nothing short of miraculous power can fairly pluck it up by the roots." {e} "If ye had faith" Mt 17:20; 21:21; Mr 9:23; 11:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 7 Verse 7. Having a servant, &c. This parable appears to have been spoken with reference to the rewards which the disciples were expecting in the kingdom of the Messiah. The occasion on which it was spoken cannot be ascertained. It does not seem to have any particular connection with what goes before. It may be supposed that the disciples were somewhat impatient to have the kingdom restored to Israel (Ac 1:6)--that is, Israel that he would assume his kingly power, and that they were impatient of the delay, and anxious to enter on the rewards which they expected, and which they not improbably were expecting in consequence of their devotedness to him. In answer to these expectations, Jesus spoke this parable, showing them, 1st. That they should be rewarded as a servant would be provided for; but, 2nd. That this was not the first thing; that there was a proper order of things, and that thus the reward might be delayed, as a servant would be provided for, but at the proper time, and at the pleasure of the master; and, 3rd. That this reward was not to be expected as a matter of merit, but would be given at the good pleasure of God, for they were but un- profitable servants. By and by. This should have been translated immediately. He would not, as the first thing, or as soon as he returned from the field, direct him to eat and drink. Hungry and weary he might be, yet it would be proper for him first to attend upon his master. So the apostles were not to be impatient because they did not at once receive the reward for which they were looking. To meat. To eat; or, rather, place thyself at the table. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 8 Verse 8. I may sup. Make ready my supper. Gird thyself. See Barnes "Lu 12:37". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 9 Verse 9. I trow not. I think not; or I suppose not. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 10 Verse 10. Are unprofitable servants. We have conferred no favour. We have merited nothing. We have not benefited God, or laid him under obligation. If he rewards us, it will be matter of unmerited favour. This is true in relation to Christians in the following respects: 1st. Our services are not profitable to God (Job 22:2); he needs not our aid, and his essential happiness will not be increased by our efforts. 2nd. The grace to do his will comes from him only, and all the praise of that will be due to him. 3rd. All that we do is what is our duty; we cannot lay claim to having rendered any service that will bind him to show us favour; and 4th. Our best services are mingled with imperfections. We come short of his glory (Ro 3:23); we do not serve him as sincerely, and cheerfully, and faithfully as we ought; we are far, very far from the example set us by the Saviour; and if we are saved and rewarded, it will be because God will be merciful to our unrighteousness, and will remember our iniquities no more, Heb 8:12. {f} "unprofitable" Job 22:3; Ps 16:2,3; Is 64:6; Ro 11:35; 1 Co 9:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 11 Verse 11. The midst of Samaria and Galilee. He went from Galilee, and probably travelled through the chief villages and towns in it and then left it; and as Samaria was situated between Galilee and Jerusalem, it was necessary to pass through it; or it may mean that he passed along on the borders of each toward the river Jordan, and so passed in the midst, i.e. between Galilee and Samaria. This is rendered more probable from the circumstance that as he went from Galilee, there would have been no occasion for saying that he passed through it, unless it be meant through the confines or borders of it, or at least it would have been mentioned before Samaria. {g} "Samaria" Lu 9:51,52; Joh 4:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 12 Verse 12. There met him. They were in his way, or in his path, as he was entering the village. They were not allowed to enter the village while they were afflicted with the leprosy, Le 13:46; Nu 5:2,3 Lepers. See Barnes "Mt 8:2". Stood afar off. At a distance, as they were required by law. They were unclean, and it was not lawful for them to come near to those who were in health. As Jesus was travelling, they were also walking in the contrary way, and seeing him, and knowing that they were unclean, they stopped or turned aside, so that they might not expose others to the contagion. {h} "stood afar off" Le 13:46 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 14 Verse 14. Go show yourselves, &c. See Barnes "Mt 8:4". By this command he gave them an implied assurance that they would be healed; for the design for which they were to go was to exhibit the evidence that they were restored, and to obtain permission from the priest to mingle again in society. It may also be observed that this required no small measure of faith on their part, for he did not first heal them, and then tell them to go; he told them to go without expressly assuring them that they would be healed, and without, as yet, any evidence to show to the priest. So sinners, defiled with the leprosy of sin, should put faith in the Lord Jesus and obey his commands, with the fullest confidence that he is able to heal them, and that he will do it if they follow his directions; and that in due time they shall have the fullest evidence that their peace is made with God, and that their souls shall by him be declared free from the defilement of sin. Were cleansed. Were cured, or made whole. {i} "Go show yourselves" Le 13:2; 14:3; Mt 8:4; Lu 5:14 {k} "as they went" 2 Ki 5:14; Isa 65:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 15 Verses 15,16. One of them, &c. This man, sensible of the power of God and grateful for his mercies, returned to express his gratitude to God for his goodness. Instead of obeying at once the letter of the command, he first expressed his thanks to God and to his Great Benefactor. There is no evidence, however, that he did not, after he had given thanks to God, and had poured out his joy at the feet of Jesus, go to the priest as he was directed; indeed, he could not have been restored to society without doing it; but he first poured out his thanks to God, and gave him praise for his wonderful recovery. The first duty of sinners, after they have been forgiven and have the hope of eternal life, is to prostrate themselves at the feet of their Great Benefactor, and to consecrate themselves to his service. Then let them go and show to others the evidence that they are cleansed. Let them go and mingle, like a restored leper, with their families and friends, and show by the purity and holiness of their lives how great is the mercy that has cleansed them. He was a Samaritan. See Barnes "Mt 10:5". This rendered his conduct more remarkable and striking in the sight of the Jews. They considered the Samaritans as peculiarly wicked, and themselves as peculiarly holy. This example showed them, like the parable of the good Samaritan, that in this they were mistaken; and one design of this seems to have been to break down the opposition between the Jews and Samaritans, and to bring the former to more charitable judgments respecting the latter. {l} "glorified" Ps 30:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 16 Verse 16. No Barnes text on this verse. {m} "Samaritan" Joh 4:39-42 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 17 Verses 17,18. Where are the nine? Jesus had commanded them to go to the priest, and they were probably literally obeying the commandment. They were impatient to be healed and selfish in wishing it, and had no gratitude to God or their Benefactor. Jesus did not forbid their expressing gratitude to him for his mercy; he rather seems to reprove them for not doing it. One of the first feelings of the sinner cleansed from sin is a desire to praise his Great Benefactor; and a real willingness to obey his commandments is not inconsistent with a wish to render thanks to him for his mercy. With what singular propriety may this question now be asked, Where are the nine? And what a striking illustration is this of human nature, and of the ingratitude of man! One had come back to give thanks for the favour bestowed on him; the others were heard of no more. So now. When men are restored from dangerous sickness, here and there one comes to give thanks to God; but "where are the nine?" When men are defended from danger; when they are recovered from the perils of the sea; when a steamboat is destroyed, and a large part of crew and passengers perish, here and there one of those who are saved acknowledges the goodness of God and renders him praise; but where is the mass of them? They give no thanks; they offer no praise. They go about their usual employments, to mingle in the scenes of pleasure and of sin as if nothing had occurred. Few, few of all who have been rescued from "threatening graves" feel their obligation to God, or ever express it. They forget their Great Benefactor; perhaps the mention of his name is unpleasant, and they scorn the idea that they are under any obligations to him. Such, alas! is man, ungrateful man! This stranger. This foreigner; or, rather, this alien, or this man of another tribe. In the Syraic version, "this one who is of a foreign people." This man, who might have been least expected to express gratitude to God. The most unlikely characters are often found to be most consistent and grateful. Men from whom we would expect least in religion, are often so entirely changed as to disappoint all our expectations, and to put to shame those who have been most highly favoured. The poor often thus put to shame the rich; the ignorant the learned; the young the aged. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 19 Verse 19. Go thy way. To the priest; for without his certificate he could not again be restored to the society of his friends, or to the public worship of God. Having now appropriately expressed your gratitude, go to the priest and obey the law of God. Renewed sinners, while their hearts overflow with gratitude to Jesus, express that gratitude by obeying God, and by engaging in the appropriate duties of their calling and of religion. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 20 Verse 20. Was demanded. Was asked. Of the Pharisees. This was a matter of much importance to them, and they had taught that it would come with parade and pomp. It is not unlikely that they asked this merely in contempt, and for the purpose of drawing out something that would expose him to ridicule. The kingdom of God. The reign of God; or the dispensation under the Messiah. See Barnes "Mt 3:2". With observation. With scrupulous and attentive looking for it, or with such an appearance as to attract observation--that is, with pomp, majesty, splendour. He did not deny that, according to their views, the time was drawing near; but he denied that his kingdom would come in the manner in which they expected. The Messiah would not come with pomp like an earthly prince; perhaps not in such a manner as to be discerned by the eyes of sagacious and artful men, who were expecting him in a way agreeable to their own feelings. The kingdom of God is within men, and it makes its way, not by pomp and noise, but by silence, decency, and order, 1 Co 14:40. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 21 Verse 21. Lo here! or, Lo there! When an earthly prince visits different parts of his territories, he does it with pomp. His movements attract observation, and become the common topic of conversation. The inquiry is, Where is he? which way will he go? and it is a matter of important news to be able to say where he is. Jesus says that the Messiah would not come in that manner. It would not be with such pomp and public attention. It would be silent, obscure, and attracting comparatively little notice. Or the passage may have reference to the custom of the pretended Messiahs, who appeared in this manner. They said that in this place or in that, in this mountain or that desert, they would show signs that would convince the people that they were the Messiah. Comp. See Barnes "Ac 5:36,37". Is within you. This is capable of two interpretations. 1st. The reign of God is in the heart. It does not come with pomp and splendour, like the reign of temporal kings, merely to control the external actions and strike the senses of men with awe, but it reigns in the heart by the law of God; it sets up its dominion over the passions, and brings every thought into captivity to the obedience of Christ. 2nd. It may mean the new dispensation is even now among YOU. The Messiah has come. John has ushered in the kingdom of God, and you are not to expect the appearance of the Messiah with great pomp and splendour, for he is now among you. Most critics at present incline to this latter interpretation. The ancient versions chiefly follow the former. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 22 Verse 22. The days will come. He here takes occasion to direct the minds of his disciples to the days of vengeance which were about to fall on the Jewish nation. Heavy calamities will befall the Jewish people, and you will desire a deliverer. Ye shall desire. You who now number yourselves among my disciples. One of the days of the Son of man. The Son of man here means the Messiah, without affirming that he was the Messiah. Such will be the calamities of those times, so great will be the afflictions and persecutions, that you will greatly desire a deliverer--one who shall come to you in the character in which you have expected the Messiah would come, and who would deliver you from the power of your enemies; and at that time, in the midst of these calamities, men shall rise up pretending to be the Messiah, and to be able to deliver you. In view of this, he takes occasion to caution them against being led astray by them. Ye shall not see it. You shall not see such a day of deliverance-- such a Messiah as the nation has expected, and such an interposition as you would desire. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 23 Verses 23,24. And they shall say, &c. Many false Christs, according to Josephus, appeared about that time, attempting to lead away the people. See Barnes "Mt 24:23"; also Mt 24:24-27. {r} "they shall say to you" Mt 24:23; Mr 13:21. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 24 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 25 Verse 25. See Barnes "Mr 8:31". {s} "But first" Mr 8:31; Lu 9:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 26 Verses 26,27. See Barnes "Mt 24:37" also Mt 24:38-39 {t} "in the days" Ge 7:11,23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 27 Verse 27. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 28 Verse 28-30. They did eat, &c. They were busy in the affairs of this life, as if nothing were about to happen. The same day, &c. See Barnes "Ge 19:23-25". It rained. The word here used might have been rendered he rained. In Genesis it is said that the Lord did it. Fire and brimstone. God destroyed Sodom on account of its great wickedness. He took vengeance on it for its sins; and the example of Sodom is set before men to deter them from committing great transgressions, and as a full proof that God will punish the guilty. See Jude 1:7; Isa 1:10; Jer 23:14. Yet, in overthrowing it, he used natural means. He is not to be supposed to have created fire and brimstone for the occasion, but to have directed the natural means at his disposal for their overthrow; as he did not create the waters to drown the world, but merely broke up the fountains of the great deep and opened the windows of heaven. Sodom and Gomorrah, Admah and Zeboim (De 29:23), were four great cities, on a plain where is now the Dead Sea, at the south-east of Palestine, and into which the river Jordan flows. They were built on ground which abounded, doubtless, as all that region now does, in bitumen or naphtha, which is easily kindled, and which burns with great intensity. The phrase "fire and brim stone" is a Hebrew form of expression, denoting sulphurous fire, or fire having the smell of sulphur; and may denote a volcanic eruption, or any burning like that of naphtha. There is no improbability in supposing either that this destruction was accomplished by lightning, which ignited the naphtha, or that it was a volcanic eruption, which, by direction of God, overthrew the wicked cities. From heaven. By command of God, or from the sky. To the people of Sodom it had the appearance of coming from heaven, as all volcanic eruptions would have. Hundreds of towns have been overthrown in this way, and all by the agency of God. He rules the elements, and makes them his instruments, at his pleasure, in accomplishing the destruction of the wicked. {u} "Lot went out of Sodom" Ge 19:23,24 {v} "When the Son of Man" 2 Th 1:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 29 Verse 29. No Barnes text on this verse. {u} "Lot went out of Sodom" Ge 19:23,24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 30 Verse 30. Even thus, &c. Destruction came upon the old world, and upon Sodom, suddenly; when they were engaged in other things, and little expecting this. So suddenly and unexpectedly, says he, shall destruction come upon the Jewish people. See Barnes "Mt 24:31" See Barnes "Mt 24:17,18". {v} "when the Son" 2 Th 1:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 31 Verse 31. See Barnes "Ge 19:26" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 32 Verse 32. Remember Lot's wife. See Barnes "Ge 19:26". She looked back--she delayed --perhaps she desired to take something with her, and God made her a monument of his displeasure. Jesus directed his disciples, when they saw the calamities coming upon the Jews, to flee to the mountains, Mt 24:16. He here charges them to be in haste--not to look back--no!; to delay--but to escape quickly, and to remember that by delaying, the wife of Lot lost her life. {w} Ge 19:26 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 33 Verse 33. See Barnes "Mt 10:39" {x} "shall seek to save" Mt 16:25; Mr 8:35; Lu 9:24; Joh 12:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 34 Verses 34-36. See Barnes "Mt 24:40" See Barnes "Mt 24:41" {y} "Whosoever shall seek" Mt 24:40,41 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 35 Verse 35. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 36 Verse 36. No Barnes text on this verse. {3} Verse 36 is wanting in most Greek copies. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 37 Verse 37. See Barnes "Mt 24:26". Where, Lord? Where, or in what direction, shall these calamities come? The answer implies that it would be where there is the most guilt and wickedness. Eagles flock where there is prey. So, said he, these armies will flock to the place where there is the most wickedness; and by this their thoughts were directed at once to Jerusalem, the place of eminent wickedness, and the place, therefore, where these calamities might be expected to begin. {z} "Wheresoever the body is" Job 39:30; Mt 24:28 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 1 Verse 1. A parable. See Barnes "Mt 13:3". To this end. To show this. Always. At all times. That is, we must not neglect regular stated seasons of prayer; we must seize on occasions of remarkable providences--as afflictions or signal blessings--to seek God in prayer; we must always maintain a spirit of prayer, or be in a proper frame to lift up our hearts to God for his blessing, and we must not grow weary though our prayer seems not to be answered. Not to faint. Not to grow weary or give over. The parable is de- signed to teach us that, though our prayers should long appear to be unanswered, we should persevere, and not grow weary in supplication to God. {a} "that men" Ps 65:2; 102:17; Lu 11:8; 21:36; Ro 12:12; Eph 6:18 Php 4:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 2 Verse 2. A judge which feared not God. One appointed by law to determine causes brought before him. This judge had no reverence for God, and consequently no regard for the rights of man. These two things go together. He that has no regard for God can be expected to have none for man; and our Lord has here indirectly taught us what ought to be the character of a judge--that he should fear God and regard the rights of man. Comp. De 1:16,17. Regarded man. Cared not for man. Had no respect for the opinions or the rights of man. {1} "city" = "in a certain city" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 3 Verse 3. A widow. This is a circumstance that gives increasing interest to the parable. Judges were bound to show peculiar attention to widows, Isa 1:17; Jer 22:3. The reason of this was that they were defenseless, were commonly poor, and were liable to be oppressed by those in power. Avenge me. This would have been better translated, "Do me justice against my adversary, or vindicate me from him." It does not denote vengeance or revenge, but simply that she wished to have justice done her--a thing which this judge was bound to do, but which it seems he had no disposition to do. Adversary. One opposed in law. In this case it seems that the judge was unwilling to do justice, and probably took advantage of her condition to oppress her. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 4 Verses 4,5. For a while. Probably this means for a considerable time. It was his duty to attend to the claims of justice, but this was long delayed. Within himself. He thought, or came to a conclusion. Though I fear not, &c. This contains the reason why he attended to the case at all. It was not from any regard to justice, or to the duties of his office. It was simply to avoid trouble. And yet his conduct in this case might have appeared very upright, and possibly might have been strictly according to law and to justice, How many actions are performed that appear well, when the doers of those actions know that they are mere hypocrisy! and how many actions are performed from the basest and lowest motives of selfishness, that have the appearance of external propriety and even of goodness! She weary me. The word used here, in the original, is that which was employed to denote the wounds and bruises caused by boxers, who beat each other, and blacken their eyes, and disable them. See Barnes "1 Co 9:27". Hence it means any vexatious and troublesome importunity that takes the time, and disables from other employment. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 5 Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 6 Verse 6. Hear, &c. Give attention to this, and derive from it practical instruction. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 7 Verse 7. Shall not God avenge, &c. We are not to suppose that the character of God is at all represented by this judge, or that his principles of conduct are at all like those of the judge. This parable shows us conclusively that many circumstances of a parable are not to be interpreted closely: they are mere appendages to the narrative. The great truth which our Saviour designed to teach is what we ought to endeavour to find. In this case there can be no doubt what that truth is. He has himself told us that it is, that men ought always to pray and not to faint. This he teaches by the example in the parable; and the argument which it implies is this: 1st. A poor widow, by her perseverance only, obtained from an unjust man what otherwise she would not have obtained. 2nd. God is not unjust. He is good, and disposed to do justice and to bestow mercy. If, therefore, this wicked man by persevering prayer was induced to do justice, how much more shall God, who is good, and who is not actuated by any such selfish and base principles, do justice to them who apply to him! Avenge. Do justice to or vindicate them. This may have a twofold reference, 1st. To the disciples in the time of Jesus, who were about to be oppressed and persecuted, and over whom calamities were about to come, as if God did not regard their cries and had forsaken them. To them Jesus gives the assurance that God would hear their petitions and come forth to vindicate them; and that, notwithstanding all these calamities, he would yet appear for their deliverance. 2nd. It may have a more general meaning. The people of God are often oppressed, calumniated, persecuted. They are few in number and feeble. They seem to be almost forsaken and cast down, and their enemies triumph. Yet in due time God will hear their prayers, and will come forth for their vindication. And even if it should not be in this life, yet he will do it in the day of judgment, when he will pronounce them blessed, and receive them for ever to himself. His own elect. People of God, saints, Christians; so called because God has chosen them to be his. The term is usually given in the Scriptures to the true followers of God, and is a term of affection, denoting his great and peculiar love in choosing them out of a world of sinners, and conferring on them grace, and mercy, and eternal life. See Barnes "1 Th 1:4" See Barnes "Col 3:12" See Barnes "1 Pe 1:2" See Barnes "Eph 1:4". It signifies here that they are peculiarly dear to him; that he feels a deep interest in their welfare, and that he will therefore be ready to come forth to their aid. The judge felt no special interest in that widow, yet he heard her; God feels a particular regard, a tender love for his elect, and therefore he will hear and save. Which cry day and night. This expresses one striking characteristic of the elect of God; they pray, and pray constantly. No one can have evidence that he is chosen of God who is not a man of prayer. One of the best marks by which the electing love of God is known is that it disposes us to pray. This passage supposes that when the elect of God are in trouble and pressed down with calamities, they will cry unto him; and it affirms that if they do, he will hear their cries and answer their requests. Though he bear long with them. This passage has been variously interpreted, and there is some variety of reading in the manuscripts. Some read, "Will not God avenge his elect? Will he linger in their cause?" But the most natural meaning is, "Although he defers long to avenge them, and greatly tries their patience, yet he will avenge them." He tries their faith; he suffers their persecutions and trials to continue a long time; and it almost appears as if he would not interpose. Yet he will do it, and will save them. {c} "he will avenge" Ps 46:5; He 10:37; 2 Pe 3:8,9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 8 Verse 8. Speedily. Suddenly, unexpectedly. He will surely vindicate them, and that at a time, perhaps, when they were nearly ready to give over and to sink into despair. This may refer to the deliverance of the disciples from their approaching trials and persecutions among the Jews; or, in general, to the fact that God will interpose and aid his people. Nevertheless. But. Notwithstanding this. Though this is true that God will avenge his elect, yet will he find his elect faithful? The danger is not that God will be unfaithful--he will surely be true to his promises; but the danger is that his elect--his afflicted people--will be discouraged; will not persevere in prayer; will not continue to have confidence in him; and will, under heavy trials, sink into despondency. The sole meaning of this phrase, therefore, is, that there is more danger that his people would grow weary, than that God would be found unfaithful and fail to avenge his elect. For this cause Christ spoke the parable, and by the design of the parable this passage is to be interpreted. Son of man cometh. This probably refers to the approaching destruction of Jerusalem--the coming of the Messiah, by his mighty power, to abolish the ancient dispensation and to set up the new. Faith. The word faith is sometimes taken to denote the whole of religion, and it has been understood in this sense here; but there is a close connection in what Christ says, and it should be understood as referring to what he said before. The truth that he had been teaching was, that God would deliver his people from their calamities and save them, though he suffered them to be long tried. He asks them here whether, when he came, he should find this faith, or a belief of this truth, among his followers? Would they be found persevering in prayer, and believing that God would yet avenge them; or would they cease to pray always, and faint? This is not to be understood, therefore, as affirming that when Christ comes to judgment there will be few Christians on the earth, and that the world will be overrun with wickedness. That may be true, but it is not the truth taught here. The earth. The land--referring particularly to the land of Judea. The discussion had particular reference to their trials and persecutions in that land. This question implies that in those trials many professed disciples might faint and turn back, and many of his real followers almost lose sight of this great truth, and begin to inquire whether God would interpose to save them. The same question may be asked respecting any other remarkable visitation of the Son of God in affliction. When tried and persecuted, do we believe that God will avenge us ? Do we pray always and not faint ? Have we faith to believe that, though clouds and darkness are round about him, yet righteousness and judgment are the habitation of his throne ? And when storms of persecution assail us, can we go to God and confidently commit our cause to him, and believe that he will bring forth our righteousness as the light, and our judgment as the noon-day? {d} "shall he find faith" Mt 24:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 9 Verse 9. Unto certain. Unto some. Which trusted in themselves. Who confided in themselves, or who supposed that they were righteous. They did not trust to God or the Messiah for righteousness, but to their own works. They vainly supposed they had themselves complied with the demands of the law of God. Despised others. Others who were not as externally righteous as themselves. This was the character of the Pharisees. They trusted in their outward conformity to the ceremonies of the law. They considered all who did not do that as sinners. This, moreover, is the true character of self-righteousness. Men of that stamp always despise all others. They think they are far above them in holiness, and are disposed to say to them, Stand by thyself, for I am holier than thou, Is 65:5. True religion, on the contrary, is humble. Those who trust in Christ for righteousness feel that they are, in themselves, poor, and miserable, and guilty, and they are willing to admit that others may be much better than themselves. Certain it is, they despise no one. They love all men; they regard them, however vile, as the creatures of God and as going to eternity, and are disposed to treat them well, and to aid them in their journey toward another world. {e} "which trusted in themselves" Lu 10:29 {2} "that they were righteous" or "as being righteous" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 10 Verse 10. The temple. Into one of the courts of the temple--the court where prayer was commonly offered. See Barnes "Mt 21:12". A Pharisee. See Barnes "Mt 3:7". Publican. See Barnes "Mt 5:46 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 11 Verse 11. Stood and prayed thus with himself. Some have proposed to render this, "stood by himself" and prayed. In this way it would be characteristic of the sect of the Pharisees, who dreaded the contact of others as polluting, and who were disposed to say to all, Stand by yourselves. The Syraic so renders it, but it is doubtful whether the Greek will allow this construction. If not, it means, he said over to himself what he had done, and what was the ground on which he expected the favour of God. God, I thank thee. There was still in the prayer of the Pharisee an appearance of real religion. He did not profess to claim that he had made himself better than others. He was willing to acknowledge that God had done it for him, and that he had a right to his gratitude for it. Hypocrites are often the most orthodox in opinion of any class of men. They know the truth, and admit it. They use it frequently in their prayers and conversation. They will even persecute those who happen to differ from them in opinion, and who may be really wrong. We are not to judge of the piety of men by the fact that they admit the truth, or even that they use it often in their prayers. It is, however, not wrong to thank God that he has kept us from the gross sins which other men commit; but it should not be done in an ostentatious manner, nor should it be done forgetting still that we are great sinners and need pardon. These were the faults of the Pharisees. Extortioners. Rapacious; avaricious; who take away the goods of others by force and violence. It means, also, those who take advantage of the necessities of others, the poor and the oppressed, and extort their property. Unjust. They who are not fair and honest in their dealings; who get the property of others by fraud. They are distinguished from extortioners because they who are unjust may have the appearance of honesty; in the other case there is not. {f} "not as other men are" Is 65:5; Re 3:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 12 Verse 12. I fast twice, &c. This was probably the Jewish custom. The Pharisees are said to have fasted regularly on the second and fifth days of every week in private. This was in addition to the public days of fasting required in the law of Moses, and they therefore made more a matter of merit of it be cause it was voluntary. I give tithes. A tithe means the tenth part of a thing. A tenth part of the possessions of the Jews was required for the support of the Levites, Nu 18:21. In addition to the tithes required strictly by law, the Pharisees had tithed everything which they possessed--even the smallest matters--as mint, anise, cummin, &c., Lu 11:42. It was this, probably, on which he so particularly prided himself. As this could not be proved to be strictly required in the law, it had more the appearance of great piety, and therefore he particularly dwelt on it. I possess. This may mean either all which I have, or all which I pain or acquire. It is not material which meaning be considered the true one. The religion of the Pharisee, therefore, not seeking a religion that should dwell in the heart and regulate the feelings; and in making public and ostentatious professions of his own goodness. Most of all was this abominable in the sight of God, who looks into the heart, and who sees wickedness there when the external actions may be blameless. We may learn from the case of the Pharisee -- 1st. That it is not the man who has the most orthodox belief that has, of course, the most piety; 2nd. That men may be externally moral, and not be righteous in the sight of God; 3rd. That they may be very exact in the external duties of religion, and even go beyond the strict letter of the law; that they may assume a great appearance of sanctity, and still be strangers to true piety; and 4th. That ostentation in religion, or a boasting before God of what we are and of what we have done, is abominable in his sight. This spoils everything, even if the life should be tolerably blameless, and if there should be real piety. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 13 Verse 13. Standing afar off. Afar off from the temple. The place where prayer was offered in the temple was the court of women. The Pharisee advanced to the side of the court nearest to the temple, or near as he could; the publican stood on the other side of the same court if he was a Jew, or in the court of the Gentiles if he was a pagan, as far as possible from the temple, being conscious of his unworthiness to approach the sacred place where God had his holy habitation. So much as his eyes, &c. Conscious of his guilt. He felt that he was a sinner, and shame and sorrow prevented his looking up. Men who are conscious of guilt always fix their eyes on the ground. Smote upon his breast. An expression of grief and anguish in view of his sins. It is a sign of grief among almost all nations. God be merciful, &c. The prayer of the publican was totally different from that of the Pharisee. He made no boast of his own righteousness toward God or man. He felt that he was a sinner, and, feeling it, was willing to acknowledge it. This is the kind of prayer that will be acceptable to God. When we are willing to confess and forsake our sins, we shall find mercy, Pr 28:13. The publican was willing to do this in any place; in the presence of any persons; amid the multitudes of the temple, or alone. He felt most that God was a witness of his actions, and he was willing, therefore, to confess his sins before him. While we should not seek to do this publicly, yet we should be willing at all times "to confess our manifold transgressions, to the end that we may obtain forgiveness of the same by God's infinite goodness and mercy." It is not dishonourable to make acknowledgment when we have done wrong. No man is so much dishonoured as he who is a sinner and is not willing to confess it; as he who has done wrong and yet attempts to conceal the fault, thus adding hypocrisy to his other crimes. {g} "smote upon his breast" Jer 31:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 14 Verse 14. I tell you. The Pharisees would have said that the first man here was approved. Jesus assures them that they judged erroneously. God judges of this differently from men. Justified. Accepted or approved of God. The word justify means to declare or treat as righteous. In this case it means that in their prayers the one was approved and the other not; the one went down with the favour of God in answer to his petitions, the other not. For every one, &;c. See Barnes "Lu 14:11"; {h} "for everyone that exalteth" Job 22:29; Mt 23:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 15 Verses 15-30. See Barnes "Mt 19:13"; See also Mt 19:14-19:30 {i} "And they brought" Mt 19:13; Mr 10:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 16 Verse 16. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 17 Verse 17. No Barnes text on this verse. {k} "as a little child" Ps 131:2; Mr 10:15; 1 Pe 1:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 18 Verse 18. No Barnes text on this verse. {l} "a certain ruler" Mt 19:16; Mr 10:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 19 Verse 19. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 20 Verse 20. No Barnes text on this verse. {m} "Thou knowest" Ex 20:12-16; De 5:16-20; Ro 13:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 22 Verse 22. No Barnes text on this verse. {n} "treasure in heaven" Mt 6:19,20; 1 Ti 6:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 24 Verse 24. No Barnes text on this verse. {o} "How hardly shall they" Pr 11:22; 1 Ti 6:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 26 Verse 26. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 27 Verse 27. No Barnes text on this verse. {p} Jer 32:17; Zec 8:6; Lu 1:37 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 28 Verse 28. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 29 Verse 29. No Barnes text on this verse. {q} "hath left house" De 33:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 30 Verse 30. No Barnes text on this verse. {r} "life everlasting" Re 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 31 Verses 31-33. See Barnes "Mt 20:17-19". By the prophets. Those who foretold the coming of the Messiah, and whose predictions are recorded in the Old Testament. Son of man. The Messiah. They predicted that certain things would take place respecting the Messiah that was to come. See Barnes "Da 9:25, also Da 9:26-27; See Barnes "Isa 53:1". These things, Jesus said, would be accomplished in him, he being the Son of man, or the Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 32 Verse 32. No Barnes text on this verse. {t} "delivered" Mt 27:2; Lu 23:1; Joh 18:28; Ac 3:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 33 Verse 33. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 34 Verse 34. Understood none of these things. Though they were plainly revealed, yet such were their prejudices and their unwillingness to believe them that they did not understand them. They expected that he would be a temporal prince and a conqueror, and they were not willing to believe that he would be delivered into the hands of his enemies. They did not see how that could be consistent with the prophecies. To us now these things appear plain, and we may hence learn that those things which to us appear most mysterious may yet appear perfectly plain; and we should learn to trust in God, and believe just what he has spoken. See Barnes "Mt 16:21"; {u} "they understood none of these things" Joh 18:28 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 35 Verses 35-43. See this passage explained See Barnes "Mt 20:29, also Mt 20:30-34 {v} "and it came to pass" Mt 20:29; Mr 10:46 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 37 Verse 37. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 38 Verse 38. No Barnes text on this verse. {w} "have mercy on me" Ps 62:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 39 Verse 39. No Barnes text on this verse. {x} "cried so much the more" Ps 141:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 40 Verse 40. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 41 Verse 41. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 42 Verse 42. No Barnes text on this verse. {y} "thy faith hath saved thee" Lu 17:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 43 Verse 43. No Barnes text on this verse. {z} "received" Ps 30:2 {a} "glorified" Lu 5:26; Ac 4:21; 11:18; Ga 1:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 1 Verse 1. And Jesus entered, &c. See Barnes "Mt 20:29". This means, perhaps, he was passing through Jericho when Zaccheus saw him. His house was in Jerico. {b} "Jericho" Jos 6:26; 1 Ki 16:34 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 2 Verse 2. A man named Zaccheus. The name Zaccheus is Hebrew, and shows that this man was a Jew. The Hebrew name properly means pure, and is the same as Zacchai in Ezr 2:9; Ne 7:14. The publicans, therefore, were not all foreigners. Chief among the publicans. Who presided over other tax-gatherers, or who received their collections and transmitted them to the Roman government He was rich. Though this class of men was despised and often infamous, yet it seems that they were sometimes wealthy. They sustained, however, the general character of sinners, because they were particularly odious in the eyes of the Jews. See Barnes "Lu 19:7". The evangelist has thought it worthy of record that he was rich, perhaps, because it was so unlikely that a rich man should follow so poor and despised a personage as Jesus of Nazareth, and because it was so unusual a thing during his personal ministry. Not many rich were called, but God chiefly chose the poor of this world. Compare 1 Co 1:26-29. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 3 Verse 3. Who he was. Rather what sort of person he was, or how he appeared. He had that curiosity which is natural to men to see one of whom they have heard much. It would seem, also, that in this case mere curiosity led to his conversion and that of his family. Comp. 1 Co 14:23-25. God makes use of every principle--of curiosity, or sympathy, or affection, or hope, or fear --to lead men in the way of salvation, and to impress truth on the minds of sinners. The press. The crowd; the multitude that surrounded Jesus. Earthly princes are often borne in splendid equipages, or even carried, as in Eastern nations, in palanquins on the shoulders of men. Jesus mingled with the multitude, not seeking distinctions of that sort, and perhaps, in appearance, not distinguished from thousands that followed him. Little of stature. Short. Not a tall man. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 4 Verse 4. A sycamore-tree. See Barnes "Lu 17:6" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 5 Verse 5.Abide at thy house. Remain there, or put up with him. This was an honour which Zaccheus did not expect. The utmost, it seems, which he aimed at was to see Jesus; but, instead of that, Jesus proposed to remain with him, and to give him the benefit of his personal instruction. It is but one among a thousand instances where the Saviour goes, in bestowing mercies, far beyond the desert, the desire, or the expectation of men; and it is not improper to learn from this example that solicitude to behold the Saviour will not pass unnoticed by him, but will meet with his warm approbation, and be connected with his blessing. Jesus was willing to encourage efforts to come to him, and his benevolence prompted him to gratify the desires of the man who was solicitous to see him. He does not disdain the mansions of the rich any more than he does the dwelling-places of the poor, provided there be a humble heart; and he did not suppose there was less need of his presence in order to save in the house of the rich man than among the poor. He set an example to all his ministers, and was not afraid or ashamed to proclaim his gospel amid wealth. He was not awed by external splendour or grandeur. {b} "saw him" Ps 139:1-3 {c} "abide at thy house" Joh 14:23; Re 3:20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 7 Verse 7. Murmured. Found fault, complained. To be a guest. To remain with, or to be entertained by. A man that is a sinner. All publicans they regarded as great sinners, and the chief of the publicans, therefore, they regarded as peculiarly wicked. It would appear also from Zaccheus' confession that his character had been that of an oppressive man. But the people seemed to forget that he might be a penitent, and that the Messiah came to save that which was lost. {d} "That he was gone" Mt 9:11; Lu 5:30 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 8 Verse 8. The half of my goods I give to the poor. It is not necessary to understand this as affirming that this had been his practice, or that he said this in the way of proclaiming his own righteousness. It may be understood rather as a purpose which he then formed under the teaching of Christ. He seems to have been sensible that he was a sinner. Of this he was convinced, as we may suppose, by the presence and discourse of Jesus. At first, attracted only by curiosity, or, it may be, by partial conviction that this was the Messiah, he had sought to see the Saviour; but his presence and conversation convinced him of his guilt, and he stood and openly confessed his sins, and expressed his purpose to give half his ill-gotten property to the poor. This was not a proclamation of his own righteousness, nor the ground of his righteousness, but it was the evidence of the sincerity of his repentance, and the confession which with the mouth is made unto salvation, Ro 10:10. And if I have taken. His office gave him the power of oppressing the people, and it seems that he did not deny that it had been done. By false accusation. This is the same word which in Lu 3:14 is rendered "neither accuse any falsely." The accusation seems to have been so made that the person accused was obliged to pay much greater taxes, or so that his property came into the hands of the informer. There are many ways in which this might be done, but we do not know the exact manner. I restore him. We cannot suppose that this had been always his practice, for no man would wantonly extort money from another, and then restore him at once four times as much; but it means that he was made sensible of his guilt; perhaps that his mind had been a considerable time perplexed in the matter, and that now he was resolved to make the restoration. This was the evidence of his penitence and conversion. And here it may be remarked that this is always an indisputable evidence of a man's conversion to God. A man who has hoarded ill-gotten gold, if he becomes a Christian, will be disposed to do good with it. A man who has injured others--who has cheated them or defrauded them, even by due forms of law, must, if he be a Christian, be willing, as far as possible, to make restoration. Zaceheus, for anything that appears to the contrary, may have obtained this property by the decisions of courts of justice, but he now felt that it was wrong; and though the defrauded men could not legally recover it, yet his conscience told him that, in order to his being a true penitent, he must make restitution. One of the best evidences of true conversion is when it produces this result; and one of the surest evidences that a professed penitent is not a true one, is when he is not disposed to follow the example of this son of Abraham and make proper restitution. Four-fold. Four times as much as had been unjustly taken. This was the amount that was required in the Jewish law when a sheep had been stolen, and a man was convicted of the theft by trial at law, Ex 22:1. If he confessed it himself, without being detected and tried, he had only to restore what was stolen, and add to it a fifth part of its value, Nu 5:6,7. The sincerity of Zaccheus' repentance was manifest by his being willing to make restoration as great as if it had been proved against him, evincing his sense of the wrong, and his purpose to make full restitution. The Jews were allowed to take no interest of their brethren (Le 25:35,36), and this is the reason why that is not mentioned as the measure of the restitution. When injury of this kind is done in other places, the least that is proper is to restore the principal and interest; for the injured person has a right to all that his property would have procured him if it had not been unjustly taken away. {e} "I give to the poor" Ps 41:1 {f} "by false accusation" Ex 20:16; Lu 3:14 {g} "restore him four-fold" Ex 22:1; 2 Sa 12:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 9 Verse 9. Salvation is come to this house. This family. They have this day received the blessings of the gospel, and become interested in the Messiah's kingdom. Salvation commences when men truly receive Christ and their sins are pardoned; it is completed when the soul is sanctified and received up into heaven. Forasmuch. Because. For he has given evidence that he is a new man, and is disposed to forsake his sins and receive the gospel. The son of Abraham. Hitherto, although a Jew, yet he has been a sinner, and a great sinner. He was not worthy to be called a son of Abraham. Now, by repentance, and by receiving the Christ whose day Abraham saw and was glad (Joh 8:56), he has shown himself to be worthy to be called his son. Abraham was an example of distinguished piety; the father of the faithful (Ro 4:11), as well as the ancestor of the Jews. They were called his sons who were descended from him, and particularly they who resembled him. In this place the phrase is used in both senses. {h} "son of Abraham" Lu 13:16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 10 Verse. 10 See Barnes "Mt 18:11" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 11 Verse 11. He spake a parable. This parable has in some respects a resemblance to the parable of the talents in Mt 25:14-28, but it is not the same. They differ in the following respects: That was spoken after he had entered Jerusalem; this, while on his way there. That was delivered on the Mount of Olives; this, in the house of Zaccheus. That was delivered to teach them the necessity of improving the talents committed to them; this was for a different design. He was now near Jerusalem. A great multitude attended him. His disciples regarded him as the Messiah, and by this they understood a temporal prince who should deliver them from the dominion of the Romans and set them at liberty. They were anxious for that, and supposed that the time was at hand, and that now, as soon as he entered Jerusalem, he would assume the appearance of such a prince and set up his kingdom. To correct that notion seems to have been the main design of this parable. To do that, he tells them of a man who had a right to the kingdom, yet who, before taking possession of it, went into another kingdom to receive a confirmation of his title, thus intimating that he would also go away before he would completely set up his kingdom (Lu 19:12); he tells them that this nobleman left to his servants property to be improved in his absence, as he would leave to his disciples talents to be used in his service (Lu 19:12,13); he tells them that this nobleman was rejected by his own citizens (Lu 19:14), as he would be by the Jews; and that he received the kingdom and called them to an account, as he also would his own disciples. Because he was nigh to Jerusalem. The capital of the country, and where they supposed he would probably set up his kingdom. The kingdom of God should immediately appear. That the reign of the Messiah would immediately commence. He spake the parable to correct that expectation. {i} "because they thought that" Mt 18:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 12 Verse 12. A certain nobleman. A prince; a man descended from kings, and having a title, therefore, to succeed in the kingdom. Went into a far country, &c. This expression is derived from the state of things in Judea in the time of the Saviour. Judea was subject to the Romans, having been conquered by Pompey about sixty years before Christ. It was, however, governed by Jews, who held the government under the Romans. It was necessary that the prince or king should receive a recognition of his right to the kingdom by the Roman emperor, and, in order to this, that he should go to Rome; or, as it is said here, that he might receive to himself a kingdom. This actually occurred several times. Archelaus, a son of Herod the Great, about the time of the birth of Jesus, went to Rome to obtain a confirmation of the title which his father had left him, and succeeded in doing it. Herod the Great, his father, had done the same thing before to secure the aid and countenance of Antony. Agrippa the younger, grandson of Herod the Great, went to Rome also to obtain the favour of Tiberius, and to be confirmed in his government. Such instances, having frequently occurred, would make this parable perfectly intelligible to those to whom it was addressed. By the nobleman, here, is undoubtedly represented the Messiah, the Lord Jesus Christ; by his going into a far country is denoted his going to heaven, to the right hand of his Father, before he should fully set up his kingdom and establish his reign among men. {m} "A certain nobleman" Mt 25:14; Mr 13:34 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 13 Verse 13. Ten servants. Nothing in particular is denoted by the number ten. It is a circumstance intended to keep up the narrative. In general, by these servants our Saviour denotes his disciples, and intends to teach us that talents are given us to be improved, for which we must give an account at his return. Ten pounds. The word translated pound here denotes the Hebrew minah, which was equal to about 15 dollars, or £3. The pounds here denote the talents which God has given to his servants on earth to improve, and for which they must give an account in the day of judgment. Occupy till I come. The word occupy here means not merely to possess, as it often does in our language, but to improve, to employ in business, for the purpose of increasing it or of making profit on it. The direction was to use this money so as to gain more against his return. So Jesus commands his disciples to improve their talents; to make the most of them; to increase their capability of doing good, and to do it until he comes to call us hence, by death, to meet him. See 1 Co 12:7; Eph 4:7. {1} "Mina" translated here a pound is 12 ounces and a half, which, at 5 shillings the ounce, is £3, 2s. 6d. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 14 Verse 14. But his citizens. His subjects, or the people whom he was desirous of ruling. Hated him. On account of his character, and their fear of oppression. This was, in fact, the case with regard to Archelaus, the Jewish prince, who went to Rome to be confirmed in his kingdom. Sent a message, saying, &c. His discontented subjects, fearing what would be the character of his reign, sent an embassy to remonstrate against his being appointed as the ruler. This actually took place. Archelaus went to Rome to obtain from Augustus a confirmation of his title to reign over that part of Judea which had been left him by his father, Herod the Great. The Jews, knowing his character (comp. Mt 2:22 sent an embassy of fifty to Rome, to prevail on Augustus not to confer the title on him, but they could not succeed. He received the kingdom, and reigned in Judea in the place of his father. As this fact was fresh in the memory of the Jews, it makes this parable much more striking. By this part of it Christ designed to denote that the Jews would reject him --the Messiah, and would say that they did not desire him to reign over them. See Joh 1:11. So it is true of all sinners that they do not wish Jesus to reign over them, and, if it were possible, would cast him off, and never submit to his reign. {n} "his citizens" Joh 1:11; 15:18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 15 Verse 15. See Barnes "Mt 25:19". {2} "money" "silver" and so, Lu 19:23. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 16 Verses 16-19. See Barnes "Mt 25:20,21". Ten cities. We are not to suppose that this will be literally fulfilled in heaven. Christ teaches here that our reward in heaven will be in proportion to our faithfulness in improving our talents on earth. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 17 Verse 17. No Barnes text on this verse. {o} "faithful" Lu 16:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 19 Verse 19. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 20 Verse 20. A napkin. A towel. He means by it that he had not wasted it nor thrown it by carelessly, but had been very careful of it; so much so as to be at the pains to tie it up in a towel and put it in a safe place, as if he had been very faithful to his trust. So many men employ their talents, their learning, their property, their influence. They have them; they keep them; but they never use them in the service of the Lord Jesus; and, in regard to their influence on the church or the world, it would be the same if God had never conferred on them these talents. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 21 Verse 21. An austere man. Hard, severe, oppressive. The word is commonly applied to unripe fruit, and means sour, unpleasant, harsh. In this case it means that the man was taking every advantage, and, while he lived in idleness, was making his living out of the toils of others. Thou takest up, &c. Thou dost exact of others what thou didst not give. The phrase is applied to a man who finds what has been lost by another, and keeps it himself, and refuses to return it to the owner. All this is designed to show the sinner's view of God. He regards him as unjust, demanding more than man has power to render, and more, therefore, than God has a right to demand. See Barnes "Mt 25:24". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 22 Verse 22. Out of thine own mouth. By your own statement, or your own views of my character. If you knew that this was my character, and knew that I would be rigid, firm, and even severe, it would have been the part of wisdom in you to have made the best use of the money in your power; but as you knew my character beforehand, and was well acquainted with the fact that I should demand a strict compliance with your obligation, you have no right to complain if you are condemned accordingly. We are not to suppose that God is unjust or austere; but what we are to learn from this is, that as men know that God will be just, and will call them to a strict account in the day of judgment, they ought to be prepared to meet him, and that they cannot then complain if God should condemn them. {p} "Out of thine" 2 Sa 1:16; Job 15:6; Mt 12:37; 22:12; Ro 3:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 23 Verse 23. The bank. The treasury, or the place of exchange. Why did you not loan it out, that it might be increased? Usury. Interest. {q} "Wherefore" Ro 2:4,5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 24 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 25 Verse 25. And they said unto him. Those standing around him said. He hath, &c. This was probably an observation made by some of the by-standers, as if surprised at such a decision. "He has already ten pounds. Why take away this one, and add to what he already possesses? Why should his property be increased at the expense of this man, who has but one pound?" The answer to this is given in the following verse, that every one that hath, to him shall be given; every man who is faithful, and improves what God gives him, shall receive much more. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 26 Verses 26,27. For I say, &c. These are the words of the nobleman declaring the principles on which he would distribute the rewards of his kingdom. But those mine enemies. By the punishment of those who would not that he should reign over them is denoted the ruin that was to come upon the Jewish nation for rejecting the Messiah, and also upon all sinners for not receiving him as their king. See Barnes on the parable of the talents in See Barnes "Mt 25:14" and following. {r} "That unto everyone that hath" Mt 13:12; 25:29; Mr 4:25; Lu 8:18 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 27 Verse 27. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 28 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 29 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 {t} "came to pass" Mt 21:1; Mr 11:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 30 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 31 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 32 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 33 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 34 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 35 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 {v} "they cast their garments" 2 Ki 9:13 {w} "set Jesus thereon" Joh 12:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 36 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 37 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 38 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 {x} "Blessed be the king" Ps 118:26; Lu 13:35 {y} "peace in heaven" Lu 2:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 39 Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 40 Verse 40. The stones would--cry out. It is proper that they should celebrate my coming. Their acclamations ought not to be suppressed. So joyful is the event which they celebrate--the coming of the Messiah--that it is not fit that I should attempt to impose silence on them. The expression here seems to be proverbial, and is not to be taken literally. Proverbs are designed to express the truth strongly, but are not to be taken to signify as much as if they were to be interpreted literally. The sense is, that his coming was an event of so much importance that it ought to be celebrated in some way, and would be celebrated. It would be impossible to restrain the people, and improper to attempt it. The language here is strong proverbial language to denote that fact. We are not to suppose, therefore, that our Saviour meant to say that the stones were conscious of his coming, or that God would make them speak, but only that there was great joy among the people; that it was proper that they should express it in this manner, and that it was not fit that he should attempt to repress it. {z} "the stones would cry out" Hab 2:11; Mt 3:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 41 Verses 41-44. He wept over it. Showing his compassion for the guilty city, and his strong sense of the evils that were about to come upon it. See Barnes "Mt 23:37, also Mt 23:38-39. As he entered the city he passed over the Mount of Olives. From that mountain there was a full and magnificent view of the city. See Barnes "Mt 21:1". the view of the splendid capital--the knowledge of its crimes-- the remembrance of the mercies of god toward it-- the certainty that it might have been spared if had received the prophets and himself--the knowledge that it was about to put him, their long-expected Messiah, to death, and for that to be given up to utter desolation --affected his heart, and the triumphant King and Lord of Zion wept! Amid all his prosperity, and all the acclamations of the multitude, the heart of the Redeemer of the world was turned from the tokens of rejoicing to the miseries about to come on a guilty people. Yet they might have been saved. If thou hadst known, says he, even thou, with all thy guilt, the things that make for thy peace; if thou hadst repented, had been righteous, and had received the Messiah; if thou hadst not stained thy hands with the blood of the prophets, and shouldst not with that of the Son of God, then these terrible calamities would not come upon thee. But it is too late. The national wickedness is too great; the cup is full; mercy is exhausted; and Jerusalem, with all her pride and splendour, the glow of her temple, and the pomp of her service, must perish! For the days shall come, &c. This took place under Titus, the Roman general, A.D. 70, about thirty years after this was spoken. Cast a trench about thee. The word trench now means commonly a pit or ditch. When the Bible was translated, it meant also earth thrown up to defend a camp (Johnson's Dictionary). This is the meaning of the original here. It is not a pit or large ditch, but a pile of earth, stones, or wood thrown up to guard a camp, and to defend it from the approach of an enemy. This was done at the siege of Jerusalem. Josephus informs us that Titus, in order that he might compel the city to surrender by famine, built a wall around the whole circumference of the city. This wall was nearly 5 miles in length, and was furnished with thirteen castles or towers. This work was completed with incredible labour in ten days. The professed design of this wall was to keep the city in on every side. Never was a prophecy more strikingly accomplished. Shall lay thee even with the ground, &c. This was literally done. Titus caused a plough to pass over the place where the temple stood. See Barnes "Mt 24:1, and following. All this was done, says Christ, because Jerusalem knew not the time of its visitation--that is, did not know, and would not know, that the Messiah had come. His coming was the time of their merciful visitation. That time had been predicted, and invaluable blessings promised as the result of his advent; but they would not know it. They rejected him, they put him to death, and it was just that they should be destroyed. {a} "wept over it" Ps 119:36; Jer 9:1; 13:17; Joh 11:35 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 42 Verse 42. No Barnes text on this verse. {b} "this, thy day" Ps 85:7,8; He 3:7,13,15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 43 Verse 43. No Barnes text on this verse. {c} "cast a trench around thee" Is 29:2,3; Jer 6:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 44 Verse 44. No Barnes text on this verse. {d} "shall lay thee even" 1 Ki 9:7,8; Mi 3:12; Mt 23:37,38; Lu 13:34,35 {e} "they shall not leave" Mt 24:2; Mr 13:2 {f} "thou knowest not the time" La 1:8; 1 Pe 2:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 45 Verses 45, 46. See Barnes "Mt 21:12,13" {g} "went into the temple" Mt 21:12,13; Mr 11:15-17; Joh 2:15,17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 46 Verse 46. No Barnes text on this verse. {h} "My house" Is 56:7 {i} "den of thieves" Jer 7:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 47 Verse 47. Daily in the temple. That is, for five or six days before his crucifixion. {k} "taught daily" Joh 18:20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 48 Verse 48. Could not find, &c. Were not able to accomplish their purpose; they did not know how to bring it about. Very attentive. Literally, hung upon him to hear him. The word denotes an anxious desire, a fixed attention, a cleaving to him, and an unwillingness to leave him, so that they might hear his words. This is always the case when men become anxious about their salvation. They manifest it by hanging on the preaching of the gospel; by fixed attention; and by an unwillingness to leave the place where the word of God is preached. In view of the fact that the Lord Jesus wept over Jerusalem, we may remark: (1.) It was on account of the sins and danger of the inhabitants, and of the fact that they had rejected offered mercy. (2.) There was occasion for weeping. Jesus would not have wept had there been no cause for it. If they were in no danger, if there was no punishment in the future world, why should he have wept? When the Lord Jesus weeps over sinners, it is the fullest proof that they are in danger, (3.) Sinners are in the same danger now. They reject Christ as sinners did then. They despise the gospel as they did then. They refuse now to come to him as the inhabitants of Jerusalem did. Why are they not then in the same danger? (4.) Deep feeling, gushing emotions, lively affections, are proper in religion. If the Saviour wept, it is not improper for us to weep--it is right. Nay, can it be right not to weep over the condition of lost man. (5.) Religion is tenderness and love. It led the Saviour to weep, and it teaches us to sympathize and to feel deeply. Sin hardens the heart, and makes it insensible to every pure and noble emotion; but religion teaches us to feel "for others' woes," and to sympathize in the danger of others. (6.) Christians and Christian ministers should weep over lost sinners. They have souls just as precious as they had then; they are in the same danger; they are going to the judgment-bar; they are wholly insensible to their danger and their duty. "Did Christ o'er sinners weep? And shall our cheeks be dry? Let floods of penitential grief Burst forth from every eye. "The Son of God in tears, Angels with wonder see! Be thou astonished, O my soul; He shed those tears for thee. "He wept that we might weep; Each sin demands a tear; In heaven alone no sin is found, And there's no weeping there." {3} "were very attentive" or, "hanged on him" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 1 Verses 1-9. See this passage explained in the Notes on Mt 21:23-27. See Barnes "Mt 21:23, also Mt 21:24-27. {a} "And it came to pass" Mt 21:23; Mr 11:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 2 Verse 2. No Barnes text on this verse. {b} "by what authority" Ac 4:7-10; 7:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 4 Verse 4. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 5 Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 6 Verse 6. No Barnes text on this verse. {c} "for they be persuaded" Mt 14:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 9 Verses 9-19. See Barnes "Mt 21:33, also Mt 21:34-45. {d} "A certain man" Mt 21:33; Mr 12:1 {e} "planted a vineyard" So 8:11,12; Is 5:1-7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 10 Verse 10. No Barnes text on this verse. {f} "fruit" Joh 15:16; Ro 7:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 11 Verse 11. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 12 Verse 12. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 14 Verse 14. No Barnes text on this verse. {g} "the heir" Ps 2:8; Ro 8:17; He 1:2 {h} "let us kill him" Mt 27:21-25; Ac 2:23; 3:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 15 Verse 15. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 16 Verse 16. No Barnes text on this verse. {g} "give the vineyard to others" Ne 9:36,37 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 17 Verse 17. No Barnes text on this verse. {k} "The stone" Ps 118:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 18 Verse 18. No Barnes text on this verse. {l} "but on whomsoever" Da 2:34,35 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 19 Verse 19. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 20 Verses 20-38. See Barnes "Mt 22:15, also Mt 22:16-33 See Barnes "Mr 12:13, also Mr 12:14-27. Verse 20. No Barnes text on this verse. {m} "that they might take" Mt 22:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 21 Verse 21. No Barnes text on this verse. {1} "truly" or, "of a truth" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 22 Verse 22. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 24 Verse 24. No Barnes text on this verse. {2} "penny" Mt 18:28 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 25 Verse 25. No Barnes text on this verse. {n} "Render, therefore" #Ro 13:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 26 Verse 26. No Barnes text on this verse. {o} "held their peace" Tit 1:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 27 Verse 27. No Barnes text on this verse. {p} "then came to him" Mt 22:23; Mr 12:18 {q} "Sadducees" Ac 23:6,8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 28 Verse 28. No Barnes text on this verse. {r} "If any man's brother" De 25:5-8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 29 Verse 29. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 31 Verse 31. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 32 Verse 32. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 33 Verse 33. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 34 Verse 34. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 35 Verse 35. No Barnes text on this verse. {s} "accounted worthy" Lu 21:36; Re 3:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 36 Verse 36. No Barnes text on this verse. {t} "Neither can they die" Re 21:4 {u} "equal unto the angels" 1 Co 15:49,52; 1 Jo 3:2 {v} "the children of God" Ro 8:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 37 Verse 37. No Barnes text on this verse. {w} "showed at the bush" Ex 3:2-6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 38 Verse 38. No Barnes text on this verse. {x} "for all live unto him" Ro 14:8,9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 39 Verse 39. See Barnes "Mr 12:32". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 40 Verses 40-44. See Barnes "Mt 22:41, also Mt 22:42-46 Verse 40. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 41 Verse 41. No Barnes text on this verse. {y} "And he said unto them" Mt 22:42; Mr 12:35 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 42 Verse 42. No Barnes text on this verse. {z} "The Lord said unto my Lord" Ps 110:1; Ac 2:34 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 43 Verse 43. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 44 Verse 44. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 45 Verses 45-47. Verse 45. No Barnes text on this verse. {a} "of all the people" 1 Ti 5:20 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 46 Verse 46. No Barnes text on this verse. {b} "Beware of the scribes" Mr 12:23 {c} "greetings" Lu 11:43 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 47 Verse 47. No Barnes text on this verse. {d} "devour widow's houses" Isa 10:2; Mt 23:14; 2 Ti 3:6 {e} "a show" 1 Th 2:5 {f} "receive greater damnation" Lu 10:12,14; Jas 3:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 1 Verses 1-4. See Barnes "Mr 12:41, also Mr 12:42-44 Verse 1. No Barnes text on this verse. {a} "and saw the rich men" Mr 12:41 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 2 Verse 2. No Barnes text on this verse. {1} "mites" See Barnes "Mr 12:42" {b} "more than they all" 2 Co 8:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 3 Verse 3. No Barnes text on this verse. {b} "more than they all" 2 Co 8:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 4 Verse 4. Penury. Poverty. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 5 Verse 5. Goodly stones. Beautiful stones. Either referring to the large, square, and well-finished stones of which the eastern wall was built, or to the precious stones which might have been used in decorating the temple itself. See Barnes "Mr 13:1". Gifts. This word properly denotes anything devoted or dedicated to God. Anciently warriors dedicated to their gods the spoils of war--the shields, and helmets, and armour, and garments of those slain in battle. These were suspended in the temples. It would seem that something of this kind had occurred in the temple of Jerusalem, and that the people, to express their gratitude to God, had suspended on the pillars and porches of the temple gifts and offerings. Josephus mentions particularly a golden vine with which Herod the Great had adorned the columns of the temple (Antiq. xiii. 8). See also 2 Mac. 5:16; 9:16. {c} "And as some spake" Mt 24:1; Mr 13:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 6 Verse 6. See Barnes "Mt 24:2". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 7 Verses 7-36. The account of the destruction of Jerusalem contained in this chapter has been fully considered in See Barnes "Mt 24:1, and following. All that will be necessary here will be an explanation of a few words that did not occur in that chapter. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 8 Verse 8. No Barnes text on this verse. {e} "Take heed that ye" 2 Th 2:3,9,10; 1 Jo 4:1; 2 Jo 1:7 {f} "and the time draweth near" Re 1:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 9 Verse 9. Commotions. Insurrections. Subjects rising against their rulers. {g} "be not terrified" Pr 3:25,26 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 10 Verse 10. No Barnes text on this verse. {h} "Nation shall rise" Hag 2:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 11 Verse 11. Fearful sights. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 12 Verses 12-13. Synagogues, and into prisons. See Barnes "Mr 13:9, See Barnes "Mr 13:10" {i} "into prisons" Ac 4:3; 5:18; 12:4; 16:24; Re 2:10 {k} "brought before kings" Ac 25:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 13 Verse 13. No Barnes text on this verse. {l} "And it shall turn to" Php 1:28; 2 Th 1:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 14 Verse 14. Settle it therefore in your hearts. Fix it firmly in your minds--so firmly as to become a settled principle--that you are always to depend on God for aid in all your trials. Mr 13:11. {m} "not to meditate" Mr 13:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 15 Verse 15. A mouth. Eloquence, ability to speak as the case may demand. Comp. Ex 4:11. Gainsay. Speak against. They will not be able to reply to it, or to resist the force of what you shall say. {n} "not be able" Ac 6:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 16 Verse 16. No Barnes text on this verse. {o} "ye shall be betrayed" Mic 7:5,6 {p} "and some of you" Ac 7:59; 12:2; 26:10; Re 2:13; 6:9; 12:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 17 Verse 17. No Barnes text on this verse. {q} "hated of all men." Joh 17:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 18 Verse 18. A hair of your head perish. This is a proverbial expression, denoting that they should not suffer any essential injury. This was strikingly fulfilled in the fact that in the calamities of Jerusalem there is reason to believe that no Christian suffered. Before those calamities came on the city they had fled to Pella, a city on the east of the Jordan. See Barnes "Mt 24:18". {r} "But there shall not" Mt 10:30 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 19 Verse 19. In your patience. Rather by your perseverance. The word patience here means constancy or perseverance in sustaining afflictions. Possess ye your souls. Some read here the future instead of the present of the verb rendered possess. The word possess means here to preserve or keep, and the word souls means lives. This passage may be thus translated: By persevering in bearing these trials you will save your lives, or you will be safe; or, by persevering preserve your lives, that is, do not yield to these calamities, but bear up under them, for he that endureth to the end, the same shall be saved. Comp. Mt 24:13. {s} "In your patience" Ro 5:3; He 10:36; Jas 1:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 22 Verse 22. All things which are written may be fulfilled. Judgment had been threatened by almost all the prophets against that wicked city. They had spoken of its crimes and threatened its ruin. Once God had destroyed Jerusalem and carried the people to Babylon; but their crimes had been repeated when they returned, and God had again threatened their ruin. Particularly was this very destruction foretold by Daniel, Da 9:26,27. "And after threescore and two weeks shall Messiah be cut off, but not for himself; and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined." See Barnes "Da 9:26, See Barnes "Da 9:27". {t} "all things which" De 28:25,48; Da 9:26,27; Zec 11:6; 14:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 23 Verse 23. No Barnes text on this verse. {u} "But woe unto them" La 4:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 24 Verse 24. Shall fall, &c. No less than one million one hundred thousand perished in the siege of Jerusalem. Shall be led away captive. More than ninety thousand were led into captivity. See Barnes "Mt 24:1, and following. Shall be trodden down by the Gentiles. Shall be in posses sion of the Gentiles, or be subject to them. The expression also implies that it would be an oppressive subjection, as when a captive in war is trodden down under the feet of the conqueror. Anciently conquerors trod on the necks of those who were subdued by them, Jos 10:24; 2 Sa 22:41; Eze 21:29. The bondage of Jerusalem has been long and very oppressive. It was for a long time under the dominion of the Romans, then of the Saracens, and is now of the Turks, and is aptly represented by a captive stretched on the ground whose neck is trodden by the foot of the conqueror. Until the times of the Gentiles be fulfilled. This passage has been understood very differently by different expositors. Some refer it to the time which the Romans who conquered it had dominion over it, as signifying that they should keep possession of it until a part of the pagans should be converted, when it should be rebuilt. Thus it was rebuilt by the Emperor Adrian. Others suppose that it refers to the end of the world, when all the Gentiles shall be converted, and they shall cease to be Gentiles by becoming Christians, meaning that it should always be desolate. Others, that Christ meant to say that in the times of the millennium, when the gospel should spread universally, he would reign personally on the earth, and that the Jews would return and rebuild Jerusalem and the temple. This is the opinion of the Jews and of many Christians. The meaning of the passage clearly is, 1st. That Jerusalem would be completely destroyed. 2nd. That this would be done by Gentiles--that is, by the Roman armies. 3rd. That this desolation would continue as long as God should judge it proper in a fit manner to express his abhorrence of the crimes of the nation--that is, until the times allotted to them by God for this desolation should be accomplished, without specifying how long that would be, or what would occur to the city after that. It may be rebuilt, and inhabited by converted Jews. Such a thing is possible, and the Jews naturally seek that as their home; but whether this be so or not, the time when the Gentiles, as such, shall have dominion over the city is limited. Like all other cities on the earth, it will yet be brought under the influence of the gospel, and will be inhabited by the true friends of God. Pagan, infidel, anti-Christian dominion shall cease there, and it will be again a place where God will be worshipped in sincerity--a place even then of peculiar interest from the recollection of the events which have occurred there. How long it is to be before this occurs is known only to Him "who hath put the times and seasons in his own power," Ac 1:7. {w} "until the times of the Gentiles" Ro 11:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 25 Verse 25. See Barnes "Mt 24:29". Upon the earth distress of nations. Some have proposed to render the word earth by land, confining it to Judea. It often has this meaning, and there seems some propriety in so using it here. The word translated distress denotes anxiety of mind--such an anxiety as men have when they do not know what to do to free themselves from calamities; and it means here that the calamities would be so great and overwhelming that they would not know what to do to escape. There would be a want of counsel, and deep anxiety at the impending evils. With perplexity. Rather on account of their perplexity, or the desperate state of their affairs. The Syriac has it, "perplexity or wringing of hands," which is a sign of deep distress and horror. The sea and the waves roaring. This is not to be understood literally, but as an image of great distress. Probably it is designed to denote that these calamities would come upon them like a deluge. As when in a storm the ocean roars, and wave rolls on wave and dashes against the shore, and each succeeding surge is more violent than the one that preceded it, so would the calamities come upon Judea. They would roll over the whole land, and each wave of trouble would be more violent than the one that preceded it, until the whole country would be desolate. The same image is also used in Is 8:7,8; Re 18:15. {x} "Distress of nations" Da 12:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 26 Verse 26. Men's hearts failing them. This is an expression denoting the highest terror. The word rendered failing commonly denotes to die, and here it means that the terror would be so great that men would faint and be ready to die in view of the approaching calamities. And if this was true in respect to the judgments about to come upon Judea, how much more so will it be in the day of judgment, when the wicked will be arraigned before the Son of God, and when they shall have before them the prospect of the awful sufferings of hell --the pains and woes which shall continue for ever! It will be no wonder, then, if they call on the rocks and mountains to hide them from the face of God, and if their hearts sink within them at the prospect of eternal suffering. {y} "powers of heaven" 2 Pe 3:10-12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 27 Verse 27. No Barnes text on this verse. {z} "distress of nations" Da 12:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 28 Verse 28. Your redemption draweth nigh. See Barnes "Mt 24:33". This is expressed in the 31st verse thus: "the kingdom of God is nigh at hand"--that is, from that time God will signally build up his kingdom. It shall be fully established when the Jewish policy shall come to an end; when the temple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end; they shall no longer be able to persecute you, and you shall be completely delivered from all these trials and calamities in Judea. {a} "your redemption draweth nigh" Ro 8:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 29 Verse 29. No Barnes text on this verse. {b} "And he spake" Mt 24:32; Mr 13:28" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 31 Verse 31. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 32 Verse 32. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 33 Verse 33. No Barnes text on this verse. {c} "Heaven and earth" Is 40:8; 51:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 34 Verse 34. Lest at any time your hearts be overcharged, &c. The meaning of this verse is, "Be continually expecting these things. Do not forget them, and do not be secure and satisfied with this life and the good things which it furnishes. Do not suffer yourselves to be drawn into the fashions of the world; to be conformed to its customs; to partake of its feasts and revelry; and so these calamities shall come upon you when you least expect them." And from this we may learn--what alas! we may from the lives of many professing Christians --that there is need of cautioning the disciples of Jesus now that they do not indulge in the festivities of this life, and forget that they are to die and come to judgment. How many, alas! who bear the Christian name, have forgotten this caution of the Saviour, and live as if their lives were secure; as if they feared not death; as if there were no heaven and no judgment! Christians should feel that they are soon to die, and that their portion is not in this life; and, feeling this, they should be looking for and hasting unto the coming of the day of God. Overcharged. Literally, be made heavy, as is the case with those who have eaten and drunken too much. Surfeiting. Excessive eating and drinking, so as to oppress the body; indulgence in the pleasures of the table. This word does not include intoxication, but merely indulgence in food and drink, though the food and drink should be in themselves lawful. Drunkenness. Intoxication, intemperance in drinking. The ancients were not acquainted with the poison that we chiefly use on which to become drunk. They had no distilled spirits. They became intoxicated on wine, and strong drink made of a mixture of dates, honey, &c. All nations have contrived some way to become intoxicated--to bring in folly, and disease, and poverty, and death, by drunkenness; and in nothing is the depravity of men more manifest than in thus endeavouring to hasten the ravages of crime and death. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 35 Verse 35. As a snare. In Matthew and Mark Jesus compares the suddenness with which these calamities would come to the deluge coming in the days of Noah. Here he likens it to a snare. Birds are caught by a snare or net. It is sprung on them quickly, and when they are not expecting it. So, says he, shall these troubles come upon Judea. The figure is often used to denote the suddenness of calamities, Ps 69:22; Re 11:9; Ps 124:7; Is 24:17. {f} "For as a snare" 1 Th 5:2; 2 Pe 3:10; Re 16:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 36 Verse 36. To stand before the Son of man. These approaching calamities are represented as the coming of the Son of man to judge Jerusalem for its crimes. Its inhabitants were so wicked that they were not worthy to stand before him and would be condemned, and the city would be overthrown. To stand before him here denotes approbation, acquittal, favour, and is equivalent to saying that they would be free from these calamities, while they should come upon others. Ro 14:4; Ps 1:5; 130:3; Re 6:17. Perhaps, also, there is a reference here to the day of judgment. See Barnes "Mt 24:1, and following. {g} "Watch ye" Mt 25:13 {h} "accounted" Lu 20:35 {i} "to stand" Ps 1:5 {k} "before the Son of man" Jude 1:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 37 Verses 37-38. See Barnes Mt "21:17" Came early in the morning. He returned early from the Mount Of Olives, and taught in the temple. Our Saviour did not waste his mornings in idleness or sleep. He rose early and repaired to the temple. The people, also, flocked to the sanctuary to hear him. This example is at once an encouragement to early rising and to the early worship of God. It is a reproof of those who spend the part of the day best fitted for devotion in unnecessary sleep; and it shows the propriety, where it can be done, of assembling early in the morning for prayer and the worship of God. Early prayer-meetings have the countenance of the Saviour, and will be found to be eminently conducive to the promotion of religion. The whole example of Jesus goes to show the importance of beginning the day with God, and of lifting up the heart to him for direction, for the supply of our wants, and for preservation from temptation, before the mind is engrossed by the cares, and distracted by the perplexities, and led away by the temptations of this life. Commencing the day with God is like arresting evil at the fountain; prayer at any other time, without this, is an attempt to arrest it when it has swollen to a stream and rolls on like a torrent. Let the day be begun with God, and the work of piety is easy. Let the world have the ascendancy in the morning, and it will be likely to have it also at noonday and at evening. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 21 - Verse 38 Verse 38. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 1 Verses 1-2. See Barnes "Mt 26:1" See Barnes "Mt 26:2" Verse 1. No Barnes text on this verse. {a} "feast of unleavened bread" Mt 26:2; Mr 14:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 2 Verse 2. No Barnes text on this verse. {b} "And the chief priests" Ps 2:2; Ac 4:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 3 Verse 3. Then entered Satan into Judas. It is not necessary to suppose that Satan entered personally into the body of Judas, but only that he brought him under his influence; he filled his mind with an evil passion, and led him on to betray his Master. The particular passion of which Satan made use was avarice--probably the besetting sin of Judas. To show its exceeding evil and baseness, it is only necessary to say that when it produced its appropriate effect in this case, it led to the betraying and crucifixion of the Son of God. We may learn, also, that when Satan tempts men, he commonly does it by exciting and raising to the highest pitch their native passions. He does not make them act contrary to their nature, but leads them on to act out their proper disposition. Satan. This word properly means an adversary or an accuser. It is the name which in the Scriptures is commonly given to the prince or leader of evil spirits, and is given to him because he is the accuser or calumniator of the righteous (see Re 12:10; comp. Job 1:6-9), as well as because he is the adversary of God. Being of the number of the twelve. One of the twelve apostles. This greatly aggravated his crime. He should have been bound by most tender ties to Jesus. He was one of his family--long with him, and treated by him with every mark of kindness and confidence; and nothing could more enhance his guilt than thus to make use of this confidence for the commission of one of the basest crimes. {c} "entered Satan" Mt 26:14; Mr 14:10; Joh 13:2,27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 4 Verses 4-6. Verse 4. Chief priests and captains. See Barnes "Mt 26:14". See the account of the bargain which Judas made with them explained in See Barnes "Mt 26:14" See Barnes "Mt 26:15" See Barnes "Mt 26:16" Barnes "Mr 14:10" See Barnes "Mr 14:11". Absence of the multitude. The multitude, the people, were then favourable to Jesus. He had preached in the temple, and many of them believed that he was the Messiah. It was a hazardous thing, therefore, to take him by force, and in their presence, as they might rise and rescue him. Hence they sought to take him when he was away from the multitude; and as Judas, knew of a place where he could be found alone, they were glad of the opportunity of so easily securing him. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 5 Verse 5. No Barnes text on this verse. {d} "and covenanted to" Zec 11:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 6 Verse 6. No Barnes text on this verse. {1} "in the absence of the multitude" or, "without tumult" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 7 Verses 7-13. See Barnes "Mt 26:17" See Barnes "Mt 26:18" See Barnes "Mt 26:19" See Barnes "Mr 14:12" See Barnes "Mr 14:13" See Barnes "Mr 14:14" See Barnes "Mr 14:15" See Barnes "Mr 14:16" Verse 7. No Barnes text on this verse. {e} "day of unleavened bread" Ex 12:1 and following. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 11 Verse 11. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 12 Verse 12. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 14 Verse 14. When the hour was come. The hour of eating the paschal lamb, which was in the evening. See Barnes "Mt 26:20" {f} "And when the hour was come" Mt 26:20; Mr 14:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 15 Verse 15. With desire I have desired. This is a Hebrew form of expression, and means I have greatly desired. The reasons why he desired this we may suppose to have been-- 1st. That, as he was about to leave them, he was desirous once of seeing them together, and of partaking with them of one of the religious privileges of the Jewish dispensation. Jesus was man as well as God, and he never undervalued the religious rites of his country, or the blessings of social and religious intercourse; and there is no impropriety in supposing that even he might feel that his human nature might be prepared by the service of religion for his great and terrible sufferings. 2nd. He doubtless wished to take an opportunity to prepare them for his sufferings, and to impress upon them more fully the certainty that he was about to leave them, that they might be prepared for it. 3rd. We may also suppose that he particularly desired it that he might institute for their use, and for the edification of all Christians, the supper which is called by his name--the Lord's Supper. All his sufferings were the expression of love to his people, and he was desirous of testifying always his regard for their comfort and welfare. Before I suffer. {2} "With desire I have desired", or "I have heartily desired" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 16 Verse 16. Until it be fulfilled. See Barnes "Mt 26:29". {g} "until" Lu 14:15; 1 Co 5:7,8; Re 19:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 17 Verse 17. And he took the cup and gave thanks. This was not the sacramental cup, for that was taken after supper, Lu 22:20. This was one of the cups which were usually taken during the celebration of the Passover, and pertained to that observance. After he had kept this in the usual manner, he instituted the supper which bears his name, using the bread and wine which had been prepared for the Passover, and thus ingrafted the Lord's Supper on the Passover, or superseded the Passover by another ordinance, which was intended to be perpetual. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 19 Verses 19,20. See Barnes "Mt 26:26, also Mt 26:27,28 Verse 19. No Barnes text on this verse. {h} "And he took bread" 1 Co 10:16; 11:24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 21 Verses 21-23. See Barnes "Mt 26:21, also Mt 26:22-25. Verse 21. No Barnes text on this verse. {i} "is with me" Ps 41:9; Joh 13:26 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 22 Verse 22. No Barnes text on this verse. {k} "as it was determined" Lu 24:46; Ac 2:23; 4:28; 1 Co 15:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 24 Verse 24. A strife. A contention or debate. Which of them should be the greatest. The apostles, in common with the Jews generally, had supposed that the Messiah would come as a temporal prince, and in the manner of other princes of the earth--of course, that he would have officers of his government, ministers of state, &c. Their contention was founded on this expectation, and they were disputing which of them should be raised to the highest office. They had before had a similar contention. See Mt 18:1; 20:20-28. Nothing can be more humiliating than that the disciples should have had such contentions, and in such a time and place. That just as Jesus was contemplating his own death, and labouring to prepare them for it, they should strive and contend about office and rank, shows how deeply seated is the love of power; how ambition will find its way into the most secret and sacred places; and how even the disciples of the meek and lowly Jesus are sometimes actuated by this most base and wicked feeling. {l} "And there was also" Mr 9:34; Lu 9:46 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 25 Verse 25. The kings of the Gentiles. The kings of the nations, or of the earth. They do this, and it is to be expected of them, and it is right. Our Lord does not mean to say that it was wrong that there should be such authority, but that his kingdom was to be of a different character, and they were not to expect it there. Over them. That is, over the nations. Are called benefactors. The word benefactor is applied to one who bestows favour on another. It was applied to kings by way of compliment or flattery. Some of them might have been truly benefactors of their people, but this was by no means true of all. Yet it was applied to all, and especially to the Roman emperors. It is found applied to them often in the writings of Josephus and Philo. {m} "The kings of the Gentiles" Mt 20:25; Mr 10:42 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 26 Verses 26,27. But ye shall not be so. Christ here takes occasion to explain the nature of his kingdom. He assures them that it is established on different principles from those of the world; that his subjects were not to expect titles, and power, and offices of pomp in his kingdom. He that would be most advanced in his kingdom would be he that was most humble; and in order to show them this, he took a towel and girded himself after the manner of a servant, and washed their feet, to show them what ought to be their feelings toward each other. See Joh 13:4-17. He that sitteth at meat. The master of the feast, or one of his guests. But I am among you, &c. This was said in connection with his washing their feet. He showed them how they ought to feel and act toward each other. They ought, therefore, not to aim at office and power, but to be humble, and serve and aid one another. {n} "ye shall not be so" 1 Pe 5:3; 3 Jo 1:9,10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 27 Verse 27. No Barnes text on this verse. {o} "but I am among you" Joh 13:13,14; Php 2:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 28 Verse 28. My temptations. My trials, my humiliations, and my assaults from the power of Satan and a wicked world. And I appoint unto you a kingdom. He assures them here that they should have a kingdom--their expectations would be realized. They had continued with him; they had seen how he had lived, and to what trials he had been subjected; they had all along expected a kingdom, and he assures them that they should not be disappointed. As my Father, &c. They had seen how God had appointed a kingdom to him. It was not with pomp, and splendour, and external glory, but it was in poverty, want, persecution, and trial. So would he appoint to them a kingdom. They should surely possess it; but it would be not with external splendour, but by poverty and toil. The original word appoint has the force of a covenant or compact, and means that it should be surely or certainly done, or that he pledged himself to do it. All Christians must enter into the kingdom of heaven after the manner of their Lord--through much tribulation; but, though it must be, as it was with him, by many tears and sorrows, yet they shall surely reach the place of their rest and the reward of heaven, for it is secured to them by the covenant pledge and faithfulness of their Lord and King. {p} "my temptations" He 4:15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 29 Verse 29. No Barnes text on this verse. {q} "a kingdom" Mt 25:34; Lu 12:32; 1 Co 9:25; 1 Pe 5:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 30 Verse 30. See Barnes "Mt 19:28" {r} "that ye may eat and drink" Re 19:9 {s} "judging the twelve tribes" Mt 19:28; 1 Co 6:2; Re 3:21 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 31 Verse 31. Simon. Peter. Jesus, foreseeing the danger of Peter, and knowing that he was about to deny him, took occasion to forewarn him and put him on his guard, and also to furnish him with a solace when he should be brought to repentance. Satan hath desired. Satan is the prince of evil. One of his works is to try the faith of believers--to place temptations and trials in their way, that they may be tested. Thus God gave Job into his hands, that it might be seen whether he would be found faithful, or would apostatize. See Barnes "Job 1:7, also Job 1:8-12. So Satan desired to have Peter in his hands, that he might also try him. May sift you as wheat. Grain was agitated or shaken in a kind of fan or sieve. The grain remained in the fan, and the chaff and dust were thrown off. So Christ says that Satan desired to try Peter; to place trials and temptations before him; to agitate him; to see whether anything of faith would remain, or whether all would not be found to be chaff--mere natural ardour and false professions. {t} "Satan" 1 Pe 5:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 32 Verse 32. That thy faith fail not. The word faith, here, seems to be used in the sense of religion, or attachment to Christ, and the words fail not mean utterly fail or fail altogether--that is, apostatize. It is true that the courage of Peter failed; it is true that he had not that immediate confidence in Jesus and reliance on him which he had before had; but the prayer of Jesus was that he might not altogether apostatize from the faith. God heard Jesus always (Joh 11:42); it follows, therefore, that every prayer which he ever offered was answered; and it follows, as he asked here for a specific thing, that that thing was granted; and as he prayed that Peter's faith might not utterly fail, so it follows that there was no time in which Peter was not really a pious man. Far as he wandered, and grievously as he sinned, yet he well knew that Jesus was the Messiah. He did know the man; and though his fears overcame him and led him to aggravated sin, yet the prayer of Christ was prevalent, and he was brought to true repentance. When thou art converted. The word converted means turned, changed, recovered. The meaning is, when thou art turned from this sin, when thou art recovered from this heinous offence, then use your experience to warn and strengthen those who are in danger of like sins. A man may be converted or turned from any sin, or any evil course. He is regenerated but once--at the beginning of his Christian life; he may be converted as often as he fails into sin. Strengthen thy brethren. Confirm them, warn them, encourage them. They are in continual danger, also, of sinning. Use your experience to warn them of their danger, and to comfort and sustain them in their temptations. And from this we learn-- 1st. That one design of permitting Christians to fall into sin is to show their own weakness and dependence on God; and, 2nd. That they who have been overtaken in this manner should make use of their experience to warn and preserve others from the same path. The two epistles of Peter, and his whole life, show that he was attentive to this command of Jesus; and in his death he manifested his deep abhorrence of this act of dreadful guilt in denying his blessed Lord, by requesting to be crucified with his head downward, as unworthy to suffer in the same manner that Christ did. See Barnes "Joh 21:18". {v} "I have prayed for thee" Joh 17:9,15; He 7:25; 1 Jo 2:1 {w} "strengthen" Ps 51:13; Joh 21:15-17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 33 Verses 33,34. See Barnes "Mt 26:33, also Mt 26:34-35 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 34 Verse 34. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 35 Verse 35. When I sent you, &c. See Barnes "Mt 10:9" See Barnes "Mt 10:10". Lacked ye, &c. Did you want anything? Did not God fully provide for you? He refers to this to convince them that his words were true; that their past experience should lead them to put confidence in him and in God. {x} "Lacked" Lu 9:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 36 Verse 36. But now. The Saviour says the times are changed. Before, he sent them out only for a little time. They were in their own country. Their journeys would be short, and there was no need that they should make preparation for a long absence, or for encountering great dangers. But now they were to go into the wide world, among strangers, trials, dangers, and wants. And as the time was near; as he was about to die; as these dangers pressed on, it was proper that they should make provision for what was before them. A purse. See Barnes "Mt 10:9". He intimates that they should now take money, as it would be necessary to provide for their wants in travelling. Scrip. See Barnes "Mt 10:10". And he that hath no sword. There has been much difficulty in understanding why Jesus directed his disciples to arm themselves, as if it was his purpose to make a defence. It is certain that the spirit of his religion is against the use of the sword, and that it was not his purpose to defend himself against Judas. But it should be remembered that these directions about the purse, the scrip, and the sword were not made with reference to his being taken in the garden, but with reference to their future life. The time of the trial in Gethsemane was just at hand; nor was there time then, if no other reason existed, to go and make the purchase. It altogether refers to their future life. They were going into the midst of dangers. The country was infested with robbers and wild beasts. It was customary to go armed. He tells them of those dangers-of the necessity of being prepared in the usual way to meet them. This, then, is not to be considered as a specific, positive command to procure a sword, but an intimation that great dangers were before them; that their manner of life would be changed, and that they would need the provisions appropriate to that kind of life. The common preparation for that manner of life consisted in money, provisions, and arms; and he foretells them of that manner of life by giving them directions commonly understood to be appropriate to it. It amounts, then, to a prediction that they would soon leave the places which they had been accustomed to, and go into scenes of poverty, want, and danger, where they would feel the necessity of money, provisions, and the means of defence. All, therefore, that the passage justifies is-- 1st. That it is proper for men to provide beforehand for their wants, and for ministers and missionaries as well as any others. 2nd. That self-defence is lawful. Men encompassed with danger may lawfully defend their lives. It does not prove that it is lawful to make offensive war on a nation or an individual. Let him, sell his garment. His mantle or his outer garment. See Barnes "Mt 5:40". The meaning is, let him procure one at any expense, even if he is obliged to sell his clothes for it--intimating that the danger would be very great and pressing. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 37 Verse 37. This that is written. See Barnes "Is 53:12". Was reckoned among the transgressors. Not reckoned as a transgressor, but among or with them--that is, he was treated as transgressors are. He was put to death in their company, and as he would have been if he had been a transgressor. He was innocent, holy, harmless, and undefiled, He 7:26. God knew this always, and could not think of him, or make him to be otherwise than he was; yet it pleased him to bruise him, and to give him into the hands of men who did reckon him as a transgressor, and who treated him accordingly. Have an end. This may either mean, "shall be surely accomplished," or "they are about to be fulfilled," or "are now fulfilled." The former is probably the meaning, denoting that every prophecy in regard to him would certainly be accomplished. {y} "reckoned with transgressors" Is 53:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 38 Verse 38. Are two swords. The Galileans, it is said, often went armed. The Essenes did so also. The reason was that the country was full of robbers and wild beasts, and it was necessary to carry, in their travels, some means of defence. It seems that the disciples followed the customs of the country, and had with them them some means of defence, though they had but two swords among the twelve. It is enough. It is difficult to understand this. Some suppose that it is spoken ironically; as if he had said, "You are bravely armed indeed, with two swords among twelve men, and to meet such a host!" Others, that he meant to reprove them for understanding him literally, as if he meant that they were then to procure swords for immediate battle. As if he had said, "This is absurd, or a perversion of my meaning. I did not intend this, but merely to foretell you of impending dangers after my death." It is to be observed that he did not say "the two swords are enough," but "it is enough;" perhaps meaning simply, enough has been said. Other matters press on, and you will yet understand what I mean. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 39 Verses 39-46. See Barnes "Mt 26:30" through Mt 26:31-46. See Barnes "Mr 14:26" through Mr 14:27-42. Verse 39. No Barnes text on this verse. {z} "He went out" Mt 26:36; Mr 14:32; Joh 18:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 40 Verse 40. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 41 Verse 41. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 42 Verse 42. No Barnes text on this verse. {3} "Remove this cup" or "willing to remove" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 43 Verse 43. Strengthening him. His human nature, to sustain the great burden that was upon his soul. Some have supposed from this that he was not divine as well as human; for if he was God, how could an angel give any strength or comfort? and why did not the divine nature alone sustain the human? But the fact that he was divine does not affect the case at all. It might be asked with the same propriety, If he was, as all admit, the friend of God, and beloved of God, and holy, why, if he was a mere man, did not God sustain him alone, without an angel's intervening ? But the objection in neither case would have any force. The man, Christ Jesus, was suffering. His human nature was in agony, and it is the manner of God to sustain the afflicted by the intervention of others; nor was there any more unfitness in sustaining the human nature of his Son in this manner than any other sufferer. {a} "angel" Mt 4:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 44 Verse 44. In an agony. See Barnes "Mt 26:42, also Mt 26:43-44 {b} "agony" La 1:12; Joh 12:27; He 5:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 45 Verse 45. Sleeping for sorrow. On account of the greatness of their sorrow. See Barnes "Mt 26:40". __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 46 Verse 46. No Barnes text on this verse. {c} "pray" Lu 22:40 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 47 Verses 47-53. See Barnes "Mt 26:48, also Mt 26:49-56 {d} "behold" Mt 26:47; Mr 14:43; Joh 18:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 48 Verse 48. Betrayest thou the Son of man with a kiss? By the Son of man was evidently meant the Messiah. Judas had had the most satisfactory evidence of that, and did not doubt it. A kiss was the sign of affection. By that slight artifice Judas thought to conceal his base purpose. Jesus with severity reproaches him for it. Every word is emphatic. Betrayest thou--dost thou violate all thy obligations of fidelity, and deliver thy Master up to death? Betrayest thou-- thou, so long with him, so much favoured, so sure that this is the Messiah? Betrayest thou the Son of man--the Messiah, the hope of the nations, the desire of all people, the world's Redeemer? Betrayest thou the Son of man with a kiss--the sign of friendship and affection employed in a base and wicked purpose, intending to add deceit, disguise, and the prostitution of a mark of affection to the crime of treason? Every word of this must have gone to the very soul of Judas. Perhaps few reproofs of crime more resemble the awful searchings of the souls of the wicked in the day of judgment. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 49 Verse 49. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 50 Verse 50. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 51 Verse 51. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 52 Verse 52. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 53 Verse 53. No Barnes text on this verse. {e} "but this is your hour" Job 20:5; Joh 12:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 54 Verses 54-62. See Barnes "Mt 26:57, also Mt 26:58-75 Verse 54. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 55 Verse 55. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 56 Verse 56. No Barnes text on this verse. {f} "a certain maid" Mt 26:69; Mr 14:66,69; Joh 18:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 57 Verse 57. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 58 Verse 58. No Barnes text on this verse. {g} "And after a little while" Mt 26:71; Mr 14:69; Joh 18:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 59 Verse 59. No Barnes text on this verse. {h} "another confidently" Mt 26:73; Mr 14:70; Joh 18:26 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 60 Verse 60. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 61 Verse 61. No Barnes text on this verse. {i} "And Peter" Mt 26:75; Mr 14:72 {k} "Before the cock crow" Lu 22:34 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 62 Verse 62. No Barnes text on this verse. {l} "And Peter" Ps 130:1-4; 143:1-4; Jer 31:18; Eze 7:16; 1 Co 10:12 2 Co 7:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 63 Verse 63. No Barnes text on this verse. {m} "And the men" Mt 26:67,68; Mr 14:65 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 64 Verse 64. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 65 Verse 65. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 66 Verse 66. No Barnes text on this verse. {n} "And as soon as it was day" Mt 27:1; Ac 4:26-28 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 67 Verse 67. No Barnes text on this verse. {o} "Art thou the Christ" Mt 26:63; Mr 14:65 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 68 Verse 68. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 69 Verse 69. No Barnes text on this verse. {p} "right hand" He 1:3; 8:1; Re 3:21 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 70 Verse 70. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 22 - Verse 71 Verse 71. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 1 Verse 1. See Barnes "Mt 27:1,2". {a} "the whole multitude" Mt 27:2,11; Mr 15:1; Joh 18:28 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 2 Verse 2. This fellow. The word fellow is not in the original. It conveys a notion of contempt, which no doubt they felt, but which is not expressed in the Greek, and which it is not proper should be expressed in the translation. It might be translated, "We found this man." Perverting the nation. That is, exciting them to sedition and tumults. This was a mere wanton accusation, but it was plausible before a Roman magistrate; for, 1st. The Galileans, as Josephus testifies, were prone to seditions and tumults. 2nd. Jesus drew multitudes after him, and they thought it was easy to show that this was itself promoting tumults and seditions. Forbidding, &c. About their charges they were very cautious and cunning. They did not say that he taught that men should not give tribute--that would have been too gross a charge, and would have been easily refuted; but it was an inference which they drew. They said it followed from his doctrine. He professed to be a king. They inferred, therefore, if he was a king, that he must hold that it was not right to acknowledge allegiance to any foreign prince; and if they could make this out, they supposed that Pilate must condemn him of course. Tribute. Taxes. Caesar. The Roman emperor, called also Tiberius. The name Caesar was common to the Roman emperors, as Pharaoh was to the Egyptian kings. All the kings of Egypt were called Pharaoh, or the Pharaoh; so all the Roman emperors were called Caesar. {b} "accuse him" Zec 11:8 {c} "We found this fellow" Lu 23:5; Ac 16:20,21; 17:6,7 {d} "forbidding to give tribute" Mt 17:27; 22:21; Mar 12:17 {e} "he himself is Christ a king" Joh 18:36; 19:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 3 Verse 3. See Barnes "Mt 27:11" {f} "And he answered" 1 Ti 6:13 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 4 Verse 4. I find no fault. I see no evidence that he is guilty of what you charge him with. This was after Pilate had taken Jesus into the judgment-hall by himself and examined him privately, and had been satisfied in regard to the nature of his kingdom. See Joh 18:33-38. He was then satisfied that though he claimed to be a king, yet his kingdom was not of this world, and that his claims did not interfere with those of Caesar. {g} "I find no fault" Joh 18:38; 19:4; He 7:26; 1 Pe 2:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 5 Verse 5. The more fierce. The more urgent and pressing. They saw that there was a prospect of losing their cause, and they attempted to press on Pilate the point that would be most likely now to affect him. Pilate had, in fact, acquitted him of the charge of being an enemy to Caesar, and they therefore urged the other point more vehemently. Stirreth up the people. Excites them to tumult and sedition. All Jewry. All Judea. From Galilee to this place. To Jerusalem-that is, throughout the whole country. It is not merely in one place, but from one end of the land to the other. {h} "more fierce" Ps 57:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 6 Verse 6. Whether he were a Galilean. He asked this because, if he was, he properly belonged to Herod's jurisdiction, who reigned over Galilee. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 7 Verse 7. Herod's jurisdiction. Herod Antipas, a son of Herod the Great. This was the same Herod that put John the Baptist to death. Jesus had passed the most of his life in the part of the country where he ruled, and it was therefore considered that he belonged to his jurisdiction--that is, that it belonged to Herod, not to Pilate, to try this cause. {i} "Herod's jurisdiction" Lu 3:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 8 Verse 8. No Barnes text on this verse. {k} "for he was desirous" Lu 9:9 {l} "because he had heard" Mt 14:1; Mr 6:14 {m} "and he hoped" 2 Ki 5:11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 9 Verse 9. No Barnes text on this verse. {n} "but he answered" Ps 38:13,14; 39:1,9; Is 53:7 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 10 Verse 10. Vehemently accused him. Violently or unjustly accused him, endeavouring to make it appear that he had been guilty of sedition in Herod's province. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 11 Verse 11. Herod with his men of war. With his soldiers, or his bodyguard. It is probable that in travelling he had a guard to attend him constantly. Set him at nought. Treated him with contempt and ridicule. A gorgeous robe. A white or shining robe, for this is the meaning of the original. The Roman princes wore purple robes, and Pilate therefore put such a robe on Jesus. The Jewish kings wore a white robe, which was often rendered very shining or gorgeous by much tinsel or silver interwoven. Josephus says that the robe which Agrippa wore was so bright with silver that when the sun shone on it, it so dazzled the eyes that it was difficult to look on it. The Jews and Romans therefore decked him in the manner appropriate to their own country, for purposes of mockery. All this was unlawful and malicious, as there was not the least evidence of his guilt. Sent him to Pilate. It was by the interchange of these civilities that they were made friends. It would seem that Pilate sent him to Herod as a token of civility and respect, and with a design, perhaps, of putting an end to their quarrel. Herod returned the civility, and it resulted in their reconciliation. {o} "set him at nought" Is 49:7; 53:3 {p} "gorgeous robe" Joh 19:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 12 Verse 12. Made friends together, &c. What had been the cause of their quarrel is unknown. It is Commonly supposed that it was Pilate's slaying the Galileans in Jerusalem, as related in Lu 13:1,2. The occasion of their reconciliation seems to have been the civility and respect which Pilate showed to Herod in this case. It was not because they were united in hating Jesus, as is often the case with wicked men, for Pilate was certainly desirous of releasing him, and both considered him merely as an object of ridicule and sport. It is true, however, that wicked men, at variance in other things, are often united in opposing and ridiculing Christ and his followers; and that enmities of long standing are sometimes made up, and the most opposite characters brought together, simply to oppose religion. Comp. Ps 83:5-7. {q} "friends" Ac 4:27 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 14 Verse 14. No Barnes text on this verse. {r} "behold, I" Lu 23:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 15 Verse 15. Nothing worthy of death is done unto him. Deserving of death. The charges are not proved against him. They had had every opportunity of proving them, first before Pilate and then before Herod, unjustly subjecting him to trial before two men in succession, and thus giving them a double opportunity of condemning him, and yet, after all, he was declared by both to be innocent. There could be no better evidence that he was innocent. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 16 Verse 16. I will therefore chastise him. The word chastise here means to scourge or to whip. This was usually done before capital punishment, to increase the sufferings of the man condemned. It is not easy to see the reason why, if Pilate supposed Jesus to be innocent, he should propose publicly to scourge him. It was as really unjust to do that as it was to crucify him. But probably he expected by this to conciliate the minds of his accusers; to show them that he was willing to gratify them if it could be done with propriety; and perhaps he expected that by seeing him whipped and disgraced, and condemned to ridicule, to contempt, and to suffering, they would be satisfied. It is farther remarked that among the Romans it was competent for a magistrate to inflict a slight punishment on a man when a charge of gross offence was not fully made out, or where there was not sufficient testimony to substantiate the precise charge alleged. All this shows, 1st. the palpable injustice of our Lord's condemnation; 2nd. the persevering malice and obstinacy of the Jews; and, 3rd. the want of firmness in Pilate. He should have released him at once; but the love of popularity led him to the murder of the Son of God. Man should do his duty in all situations; and he that, like Pilate, seeks only for public favour and popularity, will assuredly be led into crime. {s} "chastise" Is 53:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 17 Verse 17. See Barnes "Mt 27:15" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 18 Verses 18-23. See Barnes "Mt 27:20, also Mt 27:21-23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 19 Verse 19. No Barnes text on this verse. {t} "for murder" Ac 3:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 22 Verse 22. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 23 Verses 23-25. See Barnes "Mt 27:26" {u} "were instant" Ps 22:12; Lu 23:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 24 Verse 24. No Barnes text on this verse. {1} "gave sentence", or "assented" {v} "as they required" Ex 23:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 25 Verse 25. No Barnes text on this verse. {w} "released unto them" Ac 3:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 26 Verse 26. See Barnes "Mt 27:32". After Jesus. Probably to bear one end of the cross. Jesus was feeble and unable to bear it alone, and they compelled Simon to help him. {x} "as they led him away" Mt 27:32; Mr 15:21; Joh 19:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 27 Verse 27. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 28 Verse 28. Daughters of Jerusalem. Women of Jerusalem. This was a common mode of speaking among the Hebrews. Weep for yourselves, &c. This refers to the calamities that were about to come upon them in the desolation of their city by the Romans. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 29 Verse 29. No Barnes text on this verse. {y} "behold, the days" Mt 24:19; Lu 21:23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 30 Verse 30. To the mountains, Fall on us, &c. This is an image of great calamities and judgments. So great will be the calamities that they will seek for shelter from the storm, and will call on the hills to protect them. The same figure is used respecting the wicked in the day of judgment in Re 6:16,17. Compare also Is 2:21 {z} "Then shall they begin" Isa 2:19; Ho 10:8; Re 16:6; 9:6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 31 Verse 31. For if they do these things in a green tree, & c. This seems to be a proverbial expression. A green tree is not easily set on fire; a dry one is easily kindled and burns rapidly; and the meaning of the passage is-- "If they, the Romans, do these things to me, who am innocent and blameless; if they punish me in this manner in the face of justice, what will they not do in relation to this guilty nation? What security have they that heavier judgments will not come upon them? What desolations and woes may not be expected when injustice and oppression have taken the place of justice, and have set up a rule over this wicked people?" Our Lord alludes, evidently, to the calamities that would come upon them by the Romans in the destruction of their city and temple. The passage may be applied, however, without impropriety, and with great beauty and force, to the punishment of the wicked in the future world. Thus applied, it means that the sufferings of the Saviour, as compared with the sufferings of the guilty, were like the burning of a green tree as compared with the burning of one that is dry. A green tree is not adapted to burn; a dry one is. So the Saviour --innocent, pure, and holy--stood in relation to suffering. There were sufferings which an innocent being could not endure. There was remorse of conscience, the sense of guilt, punishment properly so called, and the eternity of woes. He had the consciousness of innocence, and he would not suffer for ever. He had no passions to be enkindled that would rage and ruin the soul. The sinner is adapted to sufferings, like a dry tree to the fire. He is guilty, and will suffer all the horrors of remorse of conscience. He will be punished literally. He has raging and impetuous passions, and they will be enkindled in hell, and will rage for ever and ever. The meaning is, that if the innocent Saviour suffered so much, the sufferings of the sinner for ever in hell must be more unspeakably dreadful. Yet Who could endure the sufferings of the Redeemer on the cross for a single day? Who could bear them for ever and ever, aggravated by all the horrors of a guilty conscience, and all the terrors of unrestrained anger, and hate, and fear, and wrath? Why WILL the wicked die? {a} "For if they" Pr 11:31; Jer 25:29; Eze 20:47; 21:4; 1 Pe 4:17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 32 Verses 32,33. See Barnes "Mt 27:35" See Barnes "Mt 27:38" Verse 32. No Barnes text on this verse. {b} "malefactors" Is 53:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 33 Verse 33. No Barnes text on this verse. {2} "Calvary", or "the place of a skull" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 34 Verse 34. Father, forgive them. This is a fulfillment of the prophecy in Isa 53:12: He made intercession for the transgressors. The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the Jews or to the Roman soldiers. Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant that he was the Son of God, and as they were merely obeying the command of their rulers. The Jews knew, indeed, that he was innocent, and they had evidence, if they would have looked at it, that he was the Messiah; but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that, though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave them without excuse, yet they did not, in fact, believe that he was the Saviour promised by the prophets, and had not, in fact, any proper sense of his rank and dignity as "the Lord of glory." If they had had, they would not have crucified him, as we cannot suppose that they would knowingly put to death their own Messiah, the hope of the nation, and him who had been so long promised to the fathers. See Barnes "1 Co 2:8". We may learn from this prayer-- 1st. The duty of praying for our enemies, even when they are endeavouring most to injure us. 2nd. The thing for which we should pray for them is that God would pardon them and give them better minds. 3rd. The power and excellence of the Christian religion. No other religion teaches men to pray for the forgiveness of enemies; no other disposes them to do it. Men of the world seek for revenge; the Christian bears reproaches and persecutions with patience, and prays that God would pardon those who injure them, and save them from their sins. 4th. The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and still hears him always, and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Comp. Ac 2:37,42-43; 7:7; 14:1. They know not what they do. It was done through ignorance, Ac 3:17. Paul says that, "had they known it, they would not have crucified the Lord of glory," 1 Co 2:8. Ignorance does not excuse altogether a crime if the ignorance be wilful, but it diminishes its guilt. They had evidence; they might have learned his character; they might have known what they were doing, and they might be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were really ignorant, whatever might have been the cause of their ignorance, he implores God to pardon them. He even urges it as a reason why they should be pardoned, that they were ignorant of what they were doing; and though men are often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and grants them the blessings of pardon and life. So he forgave Paul, for he "did it in ignorance, in unbelief," 1 Ti 1:13. So God winked at the ignorance of the Gentiles, Ac 17:30. Yet this is no excuse, and no evidence of safety, for those who in our day contemptuously put away from them and their children the means of instruction. {c} "Father, forgive them" Mt 5:44; Ac 7:60; 1 Co 4:12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 35 Verses 35-39. See Barnes "Mt 27:41, also Mt 27:42-44 Verse 35. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 37 Verse 37. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 38 Verse 38. In letters of Greek, &c. See Barnes "Mt 27:37" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 39 Verse 39. One of the malefactors. Mt 27:44 says "the thieves-- cast the same in his teeth." See the apparent contradiction in these statements reconciled in the Notes on that place. If thou be Christ. If thou art the Messiah; if thou art what thou dost pretend to be. This is a taunt or reproach of the same kind as that of the priests in Lu 23:35. Save thyself and us. Save our lives. Deliver us from the cross. This man did not seek for salvation truly; he asked not to be delivered from his sins; if he had, Jesus would also have heard him. Men often, in sickness and affliction, call upon God. They are earnest in prayer. They ask of God to save them, but it is only to save them from temporal death. It is not to be saved from their sins, and the consequence is, that when God does raise them up, they forget their promises, and live as they did before, as this robber would have done if Jesus had heard his prayer and delivered him from the cross. {e} "one of the malefactors" Lu 17:34-36 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 40 Verse 40. Dost not thou fear God, &c. You are condemned to die as well as he. It is improper for you to rail on him as the rulers and Romans do. God is just, and you are hastening to his bar, and you should therefore fear him, and fear that he will punish you for railing on this innocent man. Same condemnation. Condemnation to death; not death for the same thing, but the same kind of death. {f} "Dost not thou" Ps 36:1 {g} "thou art in the same condition" Jer 5:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 41 Verse 41. Due reward for our deeds. The proper punishment for our crimes. They had been highwaymen, and it was just that they should die. {h} "hath done nothing amiss" 1 Pe 1:19. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 42 Verse 42. Remember me. This is a phrase praying for favour, or asking him to grant him an interest in his kingdom, or to acknowledge him as one of his followers. It implied that he believed that Jesus was what he claimed to be--the Messiah; that, though he was dying with them, yet he would set up his kingdom; and that he had full power to bless him, though about to expire. It is possible that this man might have heard him preach before his crucifixion, and have learned there the nature of his kingdom; or it may have been that while on the cross Jesus had taken occasion to acquaint them with the nature of his kingdom. While he might have been doing this, one of the malefactors may have continued to rail on him while the other became truly penitent. Such a result of preaching the gospel would not have been unlike what has often occurred since, where, while the gospel has been proclaimed, one has been "taken and another left;" one has been melted to repentance, another has been more hardened in guilt. The promise which follows shows that this prayer was answered. This was a case of repentance in the last hour, the trying hour of death; and it has been remarked that one was brought to repentance there, to show that no one should despair on a dying bed; and but one, that none should be presumptuous and delay repentance to that awful moment. When thou comest, &c. It is impossible now to fix the precise idea which this robber had of Christ's coming. Whether it was that he expected that he would rise from the dead, as some of the Jews supposed the Messiah would; or whether he referred to the day of judgment; or whether to an immediate translation to his kingdom in the heavens, we cannot tell. All that we know is, that he fully believed him to be the Messiah, and that he desired to obtain an interest in that kingdom which he knew he would establish. {i} "Lord" Ps 106:4,5; Ro 10:9,10; 1 Co 6:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 43 Verse 43. Today, &c. It is not probable that the dying thief expected that his prayer would be so soon answeyed. It is rather to be supposed that he looked to some future period when the Messiah would rise or would return; but Jesus told him that his prayer would be answered that very day, implying, evidently, that it would be immediately at death. This is the more remarkable, as those who were crucified commonly lingered for several days on the cross before they died; but Jesus foresaw that measures would be taken to hasten their death, and assured him that that day he should receive an answer to his prayer and be with him in his kingdom. Paradise. This is a word of Persian origin, and means a garden, particularly a garden of pleasure, filled with trees, and shrubs, and fountains, and flowers. In hot climates such gardens were peculiarly pleasant, and hence they were attached to the mansions of the rich and to the palaces of princes. The word came thus to denote any place of happiness, and was used particularly to denotes the abodes of the blessed in another world. The Romans spoke of their Elysium, and the Greeks of the gardens of Hesperides, where the trees bore golden fruit. The garden of Eden means, also, the garden of pleasure, and in Ge 2:8 the Septuagint renders the word Eden by Paradise. Hence this name in the Scriptures comes to denote the abodes of the blessed in the other world. See Barnes "2 Co 12:4". The Jews supposed that the souls of the righteous would be received into such a place, and those of the wicked cast down to Gehenna until the time of the judgment. They had many fables about this state which it is unnecessary to repeat. The plain meaning of the passage is, "To-day thou shalt be made happy, or be received to a state of blessedness with me after death." It is to be remarked that Christ says nothing about the p1ace where it should be, nor of the condition of those there, excepting that it is a place of blessedness, and that its happiness is to commence immediately after death (see also Php 1:23); but from the narrative we may learn-- 1st. That the soul will exist separately from the body; for, while the thief and the Saviour would be in Paradise, their bodies would be on the cross or in the grave. 2nd. That immediately after death--the same day--the souls of the righteous will be made happy. They will feel that they are secure; they will be received among the just; and they will have the assurance of a glorious immortality. 3rd. That state will differ from the condition of the wicked. The promise was made to but one on the cross, and there is no evidence whatever that the other entered there. See also the parable of the rich man and Lazarus, Lu 16:19-31. 4th. It is the chief glory of this state and of heaven to be permitted to see Jesus Christ and to be with him: "Thou shalt be with me." "I desire to depart and to be with Christ," Php 1:23; Re 21:23; 5:9-14. {k} "verily" Ro 5:20,21 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 44 Verses 44-46. See Barnes "Mt 27:45, also Mt 27:46-50. Verse 44. No Barnes text on this verse. {3} "darkness over all the earth" or, "land" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 45 Verse 45. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 46 Verse 46. No Barnes text on this verse. {m} "Father, into" Ps 31:5; 1 Pe 2:23 {n} "and having said thus" Mt 27:50; Mr 15:37; Joh 19:30 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 47 Verses 47-49. See Barnes "Mt 27:52, also Mt 27:53-55 Verse 47. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 48 Verse 48. The things which were done. The earthquake, the darkness, and the sufferings of Jesus. Smote their breasts. In token of alarm, fear, and anguish. They saw the judgments of God; they saw the guilt of the rulers; and they feared the further displeasure of the Almighty. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 49 Verse 49. No Barnes text on this verse. {o} "stood afar off" Ps 38:11; 142:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 50 Verse 50. See Barnes "Mt 27:57, also Mt 27:58-61 See Barnes "Mr 15:42, also Mr 15:43-47. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 51 Verse 51. No Barnes text on this verse. {p} "who also himself" Mr 15:43; Lu 2:25,38 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 52 Verse 52. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 53 Verse 53. No Barnes text on this verse. {q} "laid it in" Is 53:9 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 54 Verse 54. No Barnes text on this verse. {r} "the preparation" Mt 27:62 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 55 Verse 55. No Barnes text on this verse. {s} "women also" Lu 8:2; Lu 23:49 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 23 - Verse 56 Verse 56. No Barnes text on this verse. {t} "prepared spices" Mar 16:1 {u} "according to" Ex 20:8-10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 1 Verses 1-12. See Barnes "Mt 28:1, also Mt 28:2-11. Verse 1. No Barnes text on this verse. {a} "Now, upon" Mt 28:1; Mr 16:2; Joh 20:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 2 Verse 2. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 4 Verse 4. No Barnes text on this verse. {b} "two men" Joh 20:12; Ac 1:10 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 5 Verse 5. No Barnes text on this verse. {1} "the living", or "him that liveth" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 6 Verse 6. No Barnes text on this verse. {c} "spake unto you" Mt 16:21; 17:23; Mr 8:31; Lu 9:22; Joh 2:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 10 Verse 10. No Barnes text on this verse. {d} "Joanna" Lu 8:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 11 Verse 11. No Barnes text on this verse. {e} "seemed to them" Ge 19:14; 2 Ki 7:2; Job 9:16; Ps 126:1; Ac 12:9,15 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 12 Verse 12. No Barnes text on this verse. {f} "Then arose Peter" Joh 20:3,6 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 13 Verse 13. Two of them. Two of the disciples. The name of one of them was Cleopas, Lu 24:18. Many have supposed that the other was Luke, and that he omitted his own name from modesty. Others have supposed that it was Peter. See Lu 24:34; 1 Co 15:5 There is no evidence to guide us here. Dr. Lightfoot has shown that Cleopas is the same name as Alpheus, who was the father of the apostle James, Mt 10:3. Emmaus. In regard to the locality of Emmaus, it seems quite probable that it is the same village which is referred to by Josephus (Jewish Wars, vii. 6, § 6), who states that, after the destruction of Jerusalem, Titus gave Emmaus, distant from Jerusalem threescore furlongs, to eight hundred of his troops, whom he had dismissed from his army, for their habitation. Dr. Thomson (The Land and the Book, vol. it. p. 307, 540) regards it as the present Kuriet el 'Aineb, which Dr. Robinson identifies with Kirjath-jearim. Of this place he says: "Kuriet el 'Aineb itself would be the proper distance from Jerusalem, and being on the road to Jaffa, and on the dividing ridge between the plain and the mountains, the Roman emperor might have deemed it an advantageous post for a colony made up of his disbanded soldiers, who could keep in check the surrounding country. Certain it is that in these later ages the occupants of this place have controlled the whole adjacent region, and for many a generation exercised their lawless tyranny upon helpless pilgrims. "It took just three hours' moderate riding from Kuriet el 'Aineb to Jerusalem: first, a long descent into Wady Hanina, which passes between it and Soba; then a similar ascent, succeeded by a very steep pass, and a very slippery path down to Kulonia. At this place are some heavy foundations of church, convent, or castle by the road-side, which may be of almost any age, and also gardens of fruit-trees, irrigated by a fountain of excellent water. Kulonia is on a hill north of the road, and appears in a fair way to become a ruin itself before long. The path then winds up a valley, and stretches over a dreary waste of bare rocks until within a mile of the city, when the view opens upon its naked ramparts and the mysterious regions toward the Dead Sea." Threescore furlongs. Sixty furlongs, or about seven or eight miles. It is not certain that these were apostles, but the contrary seems to be implied in Lu 24:33. See Barnes on "Lu 24:33". If they were not, it is probable that they were intimate disciples, who may have been much with the Saviour during the latter part of his ministry and the closing scenes of his life. But it is wholly unknown why they were going to Emmaus. It may have been that this was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jesus was not the Messiah, though they naturally conversed about it, and there were many things which they could not explain. Their Master had been crucified contrary to their expectation, their hopes dashed, their anticipation disappointed, and they were now returning in sadness, and very naturally conversed, in the way, of the things which had happened in Jerusalem. {g} "two of them" Mr 16:2 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 14 Verse 14. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 15 Verse 15. Communed together. Talked together. And reasoned. They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; about what was to be done in the present state of things. Jesus himself drew near, &c. The disciples were properly employed. Their minds were anxious about the state of things, and they endeavoured to arrive at the truth. In this state of things Jesus came to solve their doubts, and to establish them in the belief that he was the Christ; and we may learn from this that Christ will guide those who are sincerely endeavouring to know the truth. They who candidly and seriously endeavour to ascertain what is true and right he will direct; and often in an unexpected manner he will appear, to dissipate their doubts and to scatter all their perplexities. Our duty is sincerely to strive to ascertain the truth, and to do his will; and if his people do this, he will not leave them to perplexity and wandering. {h} "communed" Mal 3:16; Mt 18:20; Lu 24:36 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 16 Verse 16. Their eyes were holden. This expression is used merely to denote that they did not know who he was. It does not appear that there was anything supernatural or miraculous in it, or that God used any power to blind them. It may easily be accounted for without any such supposition; for, 1st. Jesus appeared in another form (Mr 16:12)--that is, different from his usual appearance. 2nd. They were not expecting to see him--indeed, they did not suppose that he was alive and it required the strongest evidence to convince them that he was really risen from the dead. {i} "holden" Joh 20:14,15; 21:4 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 17 Verse 17. What manner of communications, &c. What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 18 Verse 18. Art thou only a stranger? &c. This is an expression of surprise that he should be unacquainted with an affair that had made so much noise, and that had been attended with so remarkable circumstances. The word stranger here denotes one who had come to reside at a place only for a time, not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the Passover there. They appear to have taken Jesus to be such a stranger or foreigner. The meaning of this verse may be thus expressed: "The affair concerning which we are sad has been well known, and has made a great talk and noise, so that all, even the strangers who have come up to remain there but a little time, are well acquainted with it. Art thou the only one of them who has not heard it? Is everybody so well acquainted with it, and thou hast not heard of it? It is a matter of surprise, and we cannot account for it." {k} "Cleopas" Joh 19:25 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 19 Verse 19. A prophet. A teacher sent from God. They did not now call him the Messiah, for his death had led them to doubt that, but they had no doubt that he was a distinguished prophet. The evidence of that was so clear that they could not call it in question. Mighty in deed. Powerful in working miracles, in raising the dead, healing the sick, &c. In word. In teaching. Before God and all the people. Manifestly; publicly. So that God owned him, and the people regarded him as a distinguished teacher. {l} "prophet" Lu 7:16; Joh 3:2; Ac 2:22 {m} "mighty" Ac 7:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 20 Verse 20. See Barnes "Mt 26:59, also Mt 26:60-66 {n} "now" Lu 23:1; Ac 13:27,28 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 21 Verse 21. We trusted. We hoped and expected. Should have redeemed Israel. That he was the Messiah, who would have delivered the nation from the Romans. Besides all this. It is to be observed that Cleopas states things just as they occurred to his own mind. There is little connection. His mind is confused and distracted. There were so many things that were remarkable in Jesus; there was so much evidence that he was the Messiah; their hopes had been so suddenly dashed by his death, and the succeeding events had been so wonderful, that his mind was confused, and he knew not what to think. The things which he now stated served to increase his perplexity. The expressions here are perfectly natural. They bespeak an agitated mind. They are simple touches of nature, which show that the book was not forged. If the book had been the work of imposture, this artless and perplexed narrative would not have been thought of. Today is the third day, &c. Jesus had foretold them that he would rise on the third day. This they did not understand; but it is not improbable that they looked to this day expecting something wonderful, and that the visit to the sepulchre had called it to their recollection, and they were more and more amazed when they put all these things together. As if they had said, "The third day is come, and we have not seen him. Yet we begin to remember his promise--the angels have informed us that he is alive--but we do not know how to put these things together, or what to make of them." __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 22 Verses 22,23. Certain women. See Mt 28:1-7; Joh 20:12 A vision of angels. An appearance of angels, or they had seen angels. See Joh 20:12. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 23 Verse 23. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 24 Verse 24. Certain of them which were with us. Peter and John. See Joh 20:2-9. {q} "Certain" He 5:11,12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 25 Verse 25. O fools. The word fool sometimes is a term of reproach denoting wickedness. In this sense we are forbidden to employ it in addressing another, Mt 5:22. That, however, is a different word in the Greek from the one which occurs here. The one there used implies contempt, but the one employed in this place denotes weakness or dulness. He reproached them for not seeing what he had himself so clearly predicted, and what had been foretold by the prophets. The word used in the original does not imply as much reproach as the word fool does among us. It was not an expression of contempt; it was an expression denoting merely that they were thoughtless, and that they did not properly attend to the evidence that he must die and rise again. Slow of heart to believe. Not quick to perceive. Dull of learning. They had suffered their previous opinions and prejudices to prevent their seeing the evidence that he must die and rise from the dead. All that the prophets have spoken. Respecting the character and sufferings of the Messiah. See Barnes "Lu 24:27". {r} "O, fools" He 5:11,12 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 26 Verse 26. Ought not Christ, &c. Ought not the Messiah. Was there not evidence that he would do it? and was it not indispensable that he should, in order to fulfil the prophecies? The necessity of his suffering these things referred to here was that it was foretold that he would. The reason why it was predicted, and why it was necessary that it should occur, was that it was proper that God should manifest his justice, and do honour to his law, and secure the due regard for his government, while he pardoned the guilty. {s} Lu 24:46; Ac 17:3; He 9:22,23 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 27 Verse 27. Beginning at Moses. At the writings of Moses, or at the beginning of the Old Testament; or rather the word beginning should be separated from what follows, denoting simply that he commenced his discourse, and not that he began at the prophets as well as at Moses; thus, "And commencing his discourse, or replying to them, he expounded from Moses and the prophets," &c. All the prophets. The books of the Old Testament generally. He expounded. He explained or interpreted it to them. Probably he showed them that their notions of the Messiah were not according to the Scriptures. They expected a temporal prince; they were perplexed because Jesus had not assumed the regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his death, therefore, was no argument that he was not the Messiah. In all the scriptures. In all the writings of the Old Testament. They were called scriptures because they were written, the art of printing being then unknown. The things concerning himself. Concerning the Messiah. It does not appear that he applied them to himself, but left them, probably, to make the application. He showed what the Scriptures foretold, and they saw that these things applied to Jesus of Nazareth, and began to be satisfied that he was the Messiah. The most striking passages foretelling the character and sufferings of Christ are the following, which we may suppose it possible our Saviour dwelt upon to convince them that, though he was crucified, yet he was the Christ: Ge 3:15; De 18:15; Ge 49:10; Nu 21:8-9; Is 53:1-12; Da 9:25-27; Is 9:6,7; Ps 110:1-7; Ps 16:1-11; Ps 22:1-31; Mal 4:2-6 {u} "Moses" Lu 24:44; Ac 3:22 {v} "the prophets" Ac 10:43; 26:22 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 28 Verse 28. He made as though he would have gone further. He did not say he would go farther, but he kept on as if it was not his intention to stop, and doubtless he would have gone on if they had not constrained him to tarry. {w} "and he made as though" Ge 32:26; Mr 6:48 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 29 Verse 29. Constrained him. They urged him, or pressingly invited him. They did not yet perceive that it was Jesus, but they had been charmed and delighted with his discourse, and they wished to hear him farther. Christians are delighted with communion with the Saviour. They seek it as the chief object of their desire, and they find their chief pleasure in fellowship with him. The two disciples felt it a privilege to entertain the stranger, as they supposed, who had so charmed them with his discourse; and so those to whom the gospel is preached, and who love it, feel it a privilege, and not a burden, to show kindness to those who bear to them the message of salvation. Abide with us. Remain with us, or pass the night in our house. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 30 Verse 30. Sat at meat. Reclined at the table, or while he was at supper. He took bread and blessed it, &c. This was the office of the master of a feast, and perhaps this first attracted particularly their attention. Though he was in their house, yet he acted as master of the feast, as he used to do with them before his death. Perhaps, also, as he gave them the bread, they observed the prints in his hands, and they knew that it was Jesus. This was not a sacramental, but a common supper; yet our Saviour sought a blessing on the food, and thus set an example to all his followers to acknowledge God in their daily gifts, and to seek his benediction in all their enjoyments. {2} "vanished" or, "ceased to be seen of them" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 31 Verse 31. Their eyes were opened. The obscurity was removed. They saw him to be the Messiah. Their doubts were gone, and they saw clearly that he was risen, and was truly, as they had long hoped, the Saviour of men. It is not meant that they were before blind, but that they did not know till then who he was. He vanished out of their sight. He suddenly departed. It does not appear that there was anything miraculous in this, but, during their surprise, he took the opportunity suddenly to withdraw from them. {2} "vanished" or, "ceased to be seen of them" __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 32 Verse 32. Our heart burn within us. This is an expression denoting the deep interest and pleasure which they had felt in his discourse before they knew who he was. They now recalled his instruction; they remembered how his words reached the heart as he spoke to them; how convincingly he had showed them that the Messiah ought to suffer, and how, while he talked to them of the Christ that they so much loved, their hearts glowed with intense love. This feeling was not confined to them alone. All the followers of Jesus know how precious and tender are the communications of the Saviour, and how the heart glows with love as they think or hear of his life, and sufferings, and death. He opened to us. He explained to us the Scriptures. See Lu 24:27. This narrative shows us, 1st. How blind men may be to the plainest doctrines of the Scriptures until they are explained to them. These disciples had often read or heard the Scriptures, but never, till then, did they fully understand that the Messiah must suffer. 2nd. It is proper there should be those whose office it is to explain the Scriptures. Jesus did it while on earth; he does it now by his Spirit; and he has appointed his ministers, whose business it is to explain them. 3rd. If men attempt to explain the Bible, they should themselves understand it. They should give their time and talents to a suitable preparation to understand the sacred volume. Preaching should consist in real, and not fancied explanations of the Scriptures; the real doctrines which God has taught in his word, and not the doctrines that men have taught in their systems. 4th. Here was convincing evidence that Jesus was the Messiah. This was but one of many instances where Jesus convinced his disciples, contrary to their previous belief. In this case the evidence was abundant. He first satisfied them from the Old Testament that the very things which had happened were foretold; he then dissipated every doubt by showing himself to them and convincing them that he was truly the Christ. There was no chance here for deception and juggling. Who would have met them and talked with them in this way but the real Saviour? Who would have thought of writing this narrative to help an imposture? What impostor would have recorded the dulness of the disciples as to the plain declarations of the Old Testament, and then have thought of this device to prop up the narrative? Everything about this narrative--its simplicity--its tenderness--its particularity--its perfect nature--its freedom from all appearance of trick--shows that it was taken from real life; and if so, then the Christian religion is true, for here is evidence that Jesus rose from the dead. {y} "burn" Ps 39:3; Jer 20:9; 23:29 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 33 Verse 33. The same hour. Though it was late, and they had stopped, as they thought, for the night, yet such was their joy that they hastened to tell it to their companions and friends. This was natural and proper, and it shows how quick and ready they who have found the Saviour are to tell it to others. Comp. Joh 1:41-45. Young converts to Christ should hasten to tell their joy, and should not shrink at self-denial to proclaim to others what God hath done for the soul, Ps 66:16. "My lips and cheerful heart, prepare To make his mercies known: Come, ye that fear my God, and hear The wonders he hath done. "When on my head huge sorrows fell, I sought his heavenly aid; He saved my sinking soul from hell, And death's eternal shade." The eleven. The eleven apostles. Judas was now dead. This shows that the two that went to Emmaus were not apostles. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 34 Verse 34. Saying. The eleven said this. Hath appeared to Simon. To Peter. It is not known precisely when this happened, as the time and place are not mentioned. Paul has referred to it in 1 Co 15:5, from which it appears that he appeared to Cephas or Peter before he did to any other of the apostles. This was a mark of special love and favour, and particularly, after Peter's denial, it showed how ready he was to pardon, and how willing to impart comfort to those who are penitent, though their sins are great. {z} "hath appeared" 1 Co 15:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 35 Verse 35. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 36 Verses 36,37. Jesus stood in the midst of them. This was when the apostles were assembled, and when they had closed the doors for fear of the Jews, Joh 20:19. It was this fact, as well as his sudden and unexpected appearance, that alarmed them. The doors were shut, and the suddenness of his appearance led them to suppose they had seen a spirit. Peace be unto you. This was a form of salutation among the Hebrews denoting a wish of peace and prosperity. See Ge 43:23. It was peculiarly appropriate for Jesus, as he had said before his death that he left his peace with them as their inheritance (Joh 14:27), and as they were now alarmed and fearful at their state, and trembling for fear of the Jews, Joh 20:19 {a} "And as they thus spake" Mr 16:14; Joh 20:19 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 37 Verse 37. No Barnes text on this verse. {b} "supposed they had" Mr 6:49 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 38 Verse 38. Why are ye troubled? Why are you alarmed or frightened? And why do thoughts, &c. The word thoughts here means doubts or suspicions. It is used in this sense also in 1 Ti 2:8. The doubts which they had were whether he was the Christ. He reproves them for doubting this; for, 1st. The Scriptures had foretold his death; 2nd. He had himself repeatedly done it; and, 3rd. They had now the testimony of Peter that he had seen Jesus alive, and of the angels that he was risen. After all this evidence, Jesus reproves them for doubting whether he was truly the Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 39 Verses 39-43. Behold my hands, &c. Jesus proceeds to give them evidence that he was truly the same person that had been crucified. He first showed them his hands and his feet--still pierced, and with the wounds made by the nails still open. Comp. Joh 20:27. He told them to handle him and see him. He ate before them. All this was to satisfy them that be was not, as they supposed, a spirit. Nor could better evidence have been given. He appealed to their senses, and performed acts which a disembodied spirit could not do. Handle me. Or touch me; feel of me. Comp. Joh 20:27. And see. Be convinced, for you could not thus handle a spirit. The object here was to convince them that his body had really come to life. For a spirit, &c. He appeals here to what they well knew; and this implies that the spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 40 Verse 40. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 41 Verse 41. Believed not for joy. Their joy was so great, and his appearance was so sudden and unexpected, that they were bewildered, and still sought more evidence of the truth of what they wished to believe. This is nature. We have similar expressions in our language. The news is too good to be true; or, I cannot believe it; it is too much for me. Any meat. This word does not mean meat in our sense of it, but in the old English sense, denoting anything to eat. {c} "believed" Ge 45:26 {d} "Have ye" Joh 21:5 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 42 Verse 42. Honey-comb. Honey abounded in Palestine, and was a very common article of food. Bees lived in caves of the rocks, in the hollows of trees, and were also kept as with us. The disciples gave, probably, just what was their own common fare, and what was ready at the time. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 43 Verse 43. No Barnes text on this verse. {e} "did eat" Ac 10:41 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 44 Verse 44. These are the words. Or this is the fulfilment of what I before told you respecting my death. See Lu 18:33; Mr 10:33. While I was yet with you. Before my death. While I was with you as a teacher and guide. In the law of Moses. The five books of Moses-- Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Among the Jews this was the first division of the Old Testament, and was called the law. The prophets. This was the second and largest part of the Hebrew Scriptures. It comprehended the books of Joshua, Judges, 1st and 2nd Samuel, 1st and 2nd Kings, which were called the former prophets; and Isaiah, Jeremiah, Ezekiel, and the twelve smaller books from Daniel to Malachi, which were called the latter prophets. The psalms. The word here used probably means what were comprehended under the name of Hagiographa, or holy writings. This consisted of the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of Chronicles. This division of the Old Testament was in use long before the time of Christ, and was what he referred to here; and he meant to say that in each of these divisions of the Old Testament there were prophecies respecting himself. The particular subject before them was his resurrection from the dead. A most striking prediction of this is contained in Ps 16:9-11. Compare it with Ac 2:24-32; 13:35-37. {f} "These are" Mt 16:21 {g} "that all things" Lu 21:22; Ac 3:18; 13:27,33 {h} "in the prophets" Lu 24:27 {i} "in the Psalms" Ps 22:1 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 45 Verse 45. Opened he their understanding. Enabled them fully to comprehend the meaning of the prophecies which foretold his death and resurrection. They had seen him die, they now saw him risen. Their prejudices were now, by his instructions, and by the facts which they could no longer call in question, removed, and they no longer doubted that he was the Messiah, and that all the facts in the case which had before confounded them could be easily accounted for. Hence we may learn- 1st. That facts, or the farther disclosure of truth, will yet remove the mysteries that we now see in religion. 2nd. That our prejudices and our preconceived opinions are one cause of our seeing so many mysteries in the Bible. If a man is willing to take the plain declarations of the Bible, he will commonly be little perplexed with mysteries. 3rd. That God only can open the mind so as fully to comprehend the Scriptures. He only can overcome our prejudices, open our hearts, and dispose us to receive the ingrafted word with meekness, and with the simplicity of a child. See Ac 16:14; Jas 1:21; Mr 10:15. 4th. The design of God's opening the understanding is that we may be acquainted with the Scriptures. It is not that we may be made wise above what is written, but that we may submit ourselves wholly to the Word of God. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 46 Verse 46. It behoved It became proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold. {k} "it behoved" Isa 53:3,5; Ac 4:12 {l} "to rise" 1 Pe 1:3 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 47 Verse 47. Repentance. Sorrow for sin and forsaking of it. It was proper that the necessity of repentance should be preached among all nations, for all were sinners. See Ac 17:30. Remission of sins. Pardon or forgiveness of sins. It should be proclaimed that all men should repent, and that those who are penitent may be pardoned. In my name. By my command it should be proclaimed that men should repent, and by my merit that they may be pardoned. Pardon is offered by the authority of Christ to ALL nations, and this is a sufficient warrant to offer the gospel to every man. Beginning at Jerusalem. This was the dwelling of his murderers, and it shows his readiness to forgive the vilest sinners. It was the holy place of the temple, the habitation of God, the place of the solemnities of the ancient dispensation, and it was proper that pardon should be first proclaimed there. This was done--the gospel was first preached there. See Ac 2:1 and following. Paul also, in his travels, preached the gospel first to the Jews, the ancient people of God, offering them pardon through their own Messiah; and, when they rejected it, turned to the Gentiles, Ac 13:46. {m} "repentance" Ac 5:31; 13:38 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 48 Verse 48. Are witnesses of these things. Of my life, my sufferings, my death, and my resurrection. How solemn was their office--to testify these things to the world, and, in the face of suffering and death, to and proclaim them to all nations! In manner, like all Christians are witnesses for Christ. They are the evidences of his mercy and his love, and they should so live that others may be brought to see and love the Saviour. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 49 Verse 49. The promise of my Father. The promise which the Father had made to them through the Saviour. See Mt 10:19; Joh 14:16,17,26. The promise was, that they should be aided by the power of the Holy Ghost. He also doubtless referred to the promise of God, made in the days of Joel, respecting the outpouring of the Holy Ghost. See Joe 2:28,29, compared with Ac 2:16-21. Endued with power from on high. The power which would be given them by the descent of the Holy Ghost --the power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Ghost. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See Ac 2:1 and following. {o} "endue" Isa 44:3; Joe 2:28; Ac 2:1-21; 1:8 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 50 Verses 50,51. To Bethany. See Barnes "Mr 16:19". Bethany was on the eastern declivity of the Mount of Olives, from which our Lord was taken up to heaven, Ac 1:12. Bethany was a favoured place. It was the abode of Martha, and Mary, and Lazarus, and our Saviour delighted to be there. From this place, also, he ascended to his Father and our Father, and to his God and our God. While he blessed them. While he commanded his benediction to rest upon them; while he assured them of his favour, and commended them to the protection and guidance of God, in the dangers, trials, and conflicts which they were to meet in a sinful and miserable world. __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 51 Verse 51. No Barnes text on this verse. {p} "carried up" Ac 1:9; Heb 4:14 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 52 Verse 52. They worshipped him. The word worship does not always denote religious homage. See Barnes "Mt 2:11". Comp. Lu 14:10. But here it is to be remarked, 1st. That they offered this worship to an absent Saviour. It was after he left them and had vanished out of their sight. It was therefore an act of religion, and was the first religious homage that was paid to Jesus after he had left the world. 2nd. If they worshipped an absent Saviour--a Saviour unseen by the bodily eye, it is right for us to do it. It was an example which we may and should follow. 3rd. If worship may be rendered to Jesus, he is divine. See Ex 20:4,5 {q} "worshipped him" Mt 28:9,17 __________________________________________________________________ THE GOSPEL ACCORDING TO LUKE - Chapter 24 - Verse 53 Verse 53. Were continually in the temple. Until the day of Pentecost--that is, about ten days after. See Ac 2:1-47. Praising and blessing God. Chiefly for the full proof that the Messiah had come; had redeemed them, and had ascended to heaven. "Thus the days of their mourning were ended." They were filled with happiness at the assurance of redemption, and expressed what every Christian should feel--fulness of joy at the glad tidings that a Saviour has died, and risen, and ascended to God; and an earnest desire to pour forth in the sanctuary prayers and thanksgivings to the God of grace for his mercy to a lost and ruined world. {r} "praising" Ac 2:46,47; 5:42 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 1 PREFACE TO THE GOSPEL ACCORDING TO JOHN. John, the writer of this Gospel, was the son of Zebedee and Salome; compare Mt 27:56 with Mr 15:40,41. His father was a fisherman of Galilee, though it would appear that he was not destitute of property, and was not in the lowest condition of life. He had hired men in his employ, Mr 1:20. Salome is described as one who attended our Saviour in his travels, and ministered to his wants, Mt 27:55; Mr 15:41. Jesus commended his own mother Mary, on the cross, to John, and he took her to his own home (Joh 19:26,27), with whom, history informs us, she lived until her death, about fifteen years after the crucifixion of Christ; and John was known to Caiaphas, the high-priest, Joh 18:15. From all this it would seem not improbable that John had some property, and was better known than any of the other apostles. He was the youngest of the apostles when called, and lived to the greatest age, and is the only one who is supposed to have died a peaceful death. He was called to be a follower of Jesus while engaged with his father and his elder brother James mending their nets at the Sea of Tiberias, Mt 4:21; Mr 1:19; Lu 5:10. John was admitted by our Saviour to peculiar favour and friendship. One of the ancient fathers (Theophylact) says that he was related to him. "Joseph," he says, "had seven children by a former wife, four sons and three daughters, Martha, Esther, and Salome, whose son John was; therefore Salome was reckoned our Lord's sister, and John was his nephew." If this was the case it may explain the reason why James and John sought and expected the first places in his kingdom, Mt 20:20,21. These may also possibly be the persons who were called our Lord's "brethren" and "sisters," Mt 13:55,56. This may also explain the reason why our Saviour committed his mother to the care of John on the cross, Joh 19:27. The two brothers, James and John, with Peter, were several times admitted to peculiar favours by our Lord. They were the only disciples that were permitted to be present at the raising of the daughter of Jairus, Mr 5:37; Lu 8:51; they only were permitted to attend the Saviour to the mount where he was transfigured, Mt 17:1; Mr 9:2. The same three were permitted to be present at his sufferings in the garden of Gethsemane, Mt 26:36-45; Mr 14:32-42. And it was to these disciples, together with Andrew, to whom the Saviour specially addressed himself when he made known the desolations that were coming upon Jerusalem and Judea; compare Mt 24:12; Mr 13:3,4. John was also admitted to peculiar friendship with the Lord Jesus. Hence he is mentioned as "that disciple whom Jesus loved" (Joh 19:26), and he is represented (Joh 13:23) as leaning on his bosom at the institution of the Lord's Supper-an evidence of peculiar friendship. See Barnes "Joh 13:23". Though the Redeemer was attached to all his disciples, yet there is no improbability in supposing that his disposition was congenial with that of the meek and amiable John--thus authorizing and setting the example of special friendships among Christians. To John was committed the care of Mary, the mother of Jesus. After the ascension of Christ he remained some time at Jerusalem, Ac 1:14; 3:1; 4:13. John is also mentioned as having been sent down to Samaria to preach the gospel there with Peter (Ac 8:14-25); and from Acts chapter 15 it appears that he was present at the council at Jerusalem, A.D. 49 or 50. All this agrees with what is said by Eusebius, that he lived at Jerusalem till the death of Mary, fifteen years after the crucifixion of Christ. Till this time it is probable that he had not been engaged in preaching the gospel among the Gentiles. At what time he went first among the Gentiles to preach the gospel is not certainly known. It has commonly been supposed that he resided in Judea and the neighbourhood until the war broke out with the Romans, and that he came into Asia Minor about the year 69 or 70. It is clear that he was not at Ephesus at the time that Paul visited those regions, as in all the travels of Paul and Luke there is no mention made of John. Ecclesiastical history informs us that he spent the latter part of his life in Asia Minor, and that he resided chiefly at Ephesus, the chief city of that country. Of his residence there little is certainly known. In the latter part of his life he was banished to Patmos, a small desolate island in the AEgean Sea, about twenty miles in circumference. This is commonly supposed to have been during the persecution of Domitian, i.n the latter part of his reign. Domitian died A.D. 96. It is probable that he returned soon after that, in the reign of the Emperor Trajan. In that island he wrote the book of Revelation. See Barnes "Re 1:9". After his return from Patmos he lived peaceably at Ephesus until his death, which is supposed to have occurred not long after. He was buried at Ephesus; and it has been commonly thought that he was the only one of the apostles who did not suffer martyrdom. It is evident that he lived to a very advanced period of life. We know not his age, indeed, when Christ called him to follow him, but we cannot suppose it was less than twenty-five or thirty. If so, he must have been not far from one hundred years old when he died. Many anecdotes are related of him while he remained at Ephesus, but there is no sufficient evidence of their truth. Some have said that he was taken to Rome in a time of persecution and thrown into a caldron of boiling oil, and came out uninjured. It has been said also that, going into a bath one day at Ephesus, he perceived Cerinthus, who denied the divinity of the Saviour, and that he fled from him hastily, to express his disapprobation of his doctrine. It is also said, and of this there can be no doubt, that during his latter years he was not able to make a long discourse. He was carried to the church, and was accustomed to say nothing but this, "Little children, love one another." At length his disciples asked him why he always dwelt upon the same thing. He replied, "Because it is the Lord's command; and if this be done, it is sufficient." Learned men have been much divided about the time when this Gospel was written. Wetstein supposed it was written just after our Saviour's ascension; Mill and Le Clerc, that it was written in 97; Dr. Lardner, that it was about the year 68, just before the destruction of Jerusalem. The common opinion is that it was written at Ephesus after his return from Patmos, and of course as late as the year 97 or 98. Nothing can be determined with certainty on the subject, and it is a matter of very little consequence. There is no doubt that it was written by John. This is abundantly confirmed by the ancient fathers, and was not questioned by Celsus, Porphyry, or Julian, the acutest enemies of revelation in the early ages. It has never been extensively questioned to have been the work of John, and is one of the books of the New Testament whose canonical authority was never disputed. See Lardner, or Paley's Evidences. The design of writing it John himself states, Joh 20:31. It was to show that Jesus was the Christ, the Son of God, and that those who believed might have life through his name. This design is kept in view through the whole Gospel, and should be remembered in our attempts to explain it. Various attempts have been made to show that he wrote it to confute the followers of Cerinthus and the Gnostics, but no satisfactory evidence of such a design has been furnished. As he wrote after the other evangelists, he has recorded many things which they omitted. He dwells much more fully than they do on the divine character of Jesus; relates many things pertaining to the early part of his ministry which they had omitted; records many more of his discourses than they have done, and particularly the interesting discourse at the institution of the Supper. See chapters 14-17. It has been remarked that there are evidences in this Gospel that it was not written for the Jews. The author explains words and customs which to a Jew would have needed no explanation. See Joh 1:38,41 Joh 5:1,2; 7:2; 4:9. The style in the Greek indicates that he was an unlearned man. It is simple, plain, unpolished, such as we should suppose would be used by one in his circumstances. At the same time it is dignified, containing pure and profound sentiments, and is on many accounts the most difficult of all the books of the New Testament to interpret. It contains more about Christ, his person, design, and work, than any of the other Gospels. The other evangelists were employed more in recording the miracles, and giving external evidence of the divine mission of Jesus. John is employed chiefly in telling us what he was, and what was his peculiar doctrine. His aim was to show, 1st. That Jesus was the Messiah. 2nd. To show, from the words of Jesus himself, what the Messiah was. The other evangelists record his parables, his miracles, his debates with the Scribes and Pharisees; John records chiefly his discourses about himself. If anyone wishes to learn the true doctrine respecting the Messiah, the Son of God, expressed in simple language, but with most sublime conceptions; to learn the true nature and character of God, and the way of approach to his mercy-seat; to see the true nature of Christian piety, or the source and character of religious consolation; to have perpetually before him the purest model of character the world has seen, and to contemplate the purest precepts that have ever been delivered to man, he cannot better do it than by a prayerful study of the Gospel by John. It may be added that this Gospel is of itself proof that cannot be overthrown of the truth of revelation. John was a fisherman, unhonoured and unlearned, Ac 4:13. What man in that rank of life now could compose a book like this? Can it be conceived that any man of that rank, unless under the influence of inspiration, could conceive so sublime notions of God, could present so pure views of morals, and could draw a character so inimitably lovely and pure as that of Jesus Christ? To ask these questions is to answer them. And this Gospel will stand to the end of time as an unanswerable demonstration that the fisherman who wrote it was under a more than human guidance, and was, according to the promise that he has recorded (Joh 16:13 comp. Joh 14:26), guided into all truth. It will also remain as an unanswerable proof that the character which he has described--the character of the Lord Jesus--was real. It is a perfect character. It has not a flaw. How has this happened? The attempt has often been made to draw a perfect character--and as often, in every other instance, failed. How is it, when Homer and Virgil, and the ancient historians, have all failed to describe a perfect character, with the purest models before them, and with all the aid of imagination, that in every instance they have failed? How is it that this has at last been accomplished only by a Jewish fisherman? The difficulty is vastly increased if another idea is borne in mind. John describes one who he believed had a divine nature, Joh 1:1. It is an attempt to describe God in human nature, or to show how the Divine Being acts when united with man, or when appearing in human form. And the description is complete. There is not a word expressed by the Lord Jesus, or an emotion ascribed to him, inconsistent with such a supposition. But this same attempt was often made, and as often failed. Homer and Virgil, and all the ancient poets, have undertaken to show what the gods would be if they came down and conversed with man. And what were they? What were Jupiter, and Juno, and Venus, and Mars, and Vulcan? Beings of lust, and envy, and contention, and blood. How has it happened that the only successful account which has been given of the divine nature united with the human, and of living and acting as became such a union, has been given by a Jewish fisherman? How, unless the character was real, and the writer under a guidance far superior to the genius of Homer and the imagination of Virgil--the guidance of the Holy Spirit? ----------------------------------------------------------------------- THE GOSPEL ACCORDING TO JOHN. Verse 1. In the beginning. This expression is used also in Ge 1:1. To that place John evidently has allusion here, and means to apply to "the Word" an expression which is there applied to God. In both places it clearly means "before creation," "before the world was made," "when as yet there was nothing." The meaning is, that the Word had an existence before the world was created. This is not spoken of the man Jesus, but of that which became a man, or was incarnate, Joh 1:14. The Hebrews, by expressions like this, commonly denoted eternity. Thus the eternity of God is described (Ps 90:2): Before the mountains were brought forth, &c.; and eternity is commonly expressed by the phrase, before the foundation of the world. Whatever is meant by the term "Word," it is clear that it had an existence before creations. It is not, then, a creature or created being, and must be, therefore, uncreated and eternal. There is but one Being that is uncreated, and Jesus must be therefore divine. Compare the Saviour's own declarations respecting himself in the following places: Joh 8:58; 17:5; 6:62; 3:13; 6:46; 8:14; 16:28. Was the Word. Greek, "was the Logos." This name is given to him who afterward became flesh, or was incarnate (Joh 1:14)--that is, to the Messiah. Whatever is meant by it, therefore, is applicable to the Lord Jesus Christ. There have been many opinions about the reason why this name was given to the Son of God. Those opinions it is unnecessary to repeat. The opinion which seems most plausible may be expressed as follows: 1st. A word is that by which we communicate our will; by which we convey our thoughts; 2nd. The Son of God may be called "the Word," because he is the medium by which God promulgates his will and issues his commandments. See Heb 1:1-3. 3rd. This term was in use before the time of John. (a) It was used in the Chaldee translation of the Old Testament, as, e.g., Is 45:12: "I have made the earth, and created man upon it." In the Chaldee it is, "I, by my word, have made," &c. Isa 48:13: "Mine hand also hath laid the foundation of the earth." In the Chaldee, "By my word I have founded the earth." And so in many other places. (b) This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term "Mimra "--that is, "Word;" and no small part of the interpositions of God in defence of the Jewish nation were declared to be by "the Word of God." Thus, in their Targum on De 26:17,18, it is said, "Ye have appointed THE WORD OF GOD a king over you this day, that he may be your God." (c) The term was used by the Jews who were scattered among the Gentiles, and especially those who were conversant with the Greek philosophy. (d) The term was used by the followers of Plato among the Greeks, to denote the second person of the Trinity. The term nous, or mind, was commonly given to this second person, but it was said that this nous was the word or reason of the first person. The term was therefore extensively in use among the Jews and Gentiles before John wrote his Gospel, and it was certain that it would be applied to the second person of the Trinity by Christians, whether converted from Judaism or Paganism. It was important, therefore, that the meaning of the term should be settled by an inspired man, and accordingly John, in the commencement of his Gospel, is at much pains to state clearly what is the true doctrine respecting the Logos, or Word. It is possible, also, that the doctrines of the Gnostics had begun to spread in the time of John. They were an Oriental sect, and held that the Logos or Word was one of the AEons that had been created, and that this one had been united to the man Jesus. If that doctrine had begun then to prevail, it was of the more importance for John to settle the truth in regard to the rank of the Logos or Word. This he has done in such a way that there need be no doubt about its meaning. Was with God. This expression denotes friendship or intimacy. Comp. Mr 9:19. John affirms that he was with God in the beginning-- that is, before the world was made. It implies, therefore, that he was partaker of the divine glory; that he was blessed and happy with God. It proves that he was intimately united with the Father, so as to partake of his glory and to be appropriately called by the name God. He has himself explained it. See Joh 17:5: And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. See also Joh 1:18: No man hath seen God at any time, the only-begotten Son, which IS IN THE BOSOM OF THE FATHER, he hath declared him. See also Joh 3:13: The Son of man, which is in heaven. Comp. Php 2:6,7. Was God. In the previous phrase John had said that the Word was with God. Lest it should be supposed that he was a different and inferior being, he here states that he was God. There is no more unequivocal declaration in the Bible than this, and there could be no stronger proof that the sacred writer meant to affirm that the Son of God was equal with the Father; for, 1st. There is no doubt that by the Logos is meant Jesus Christ. 2nd. This is not an attribute or quality of God, but is a real subsistence, for it is said that the Logos was made flesh--that is, became a man. 3rd. There is no variation here in the manuscripts, and critics have observed that the Greek will bear no other construction than what is expressed in our translation-that the Word was God. 4th. There is no evidence that John intended to use the word God in an inferior sense. It is not "the Word was a god," or "the Word was like God," but the Word was God. He had just used the word God as evidently applicable to Jehovah, the true God; and it is absurd to suppose that the would in the same verse, and without any indication that he was using the word in an inferior sense, employ it to denote a being altogether inferior to the true God. 5th. The name God is elsewhere given to him, showing that he is the supreme God. See Ro 9:5; Heb 1:8,9,10-12; 1 Jo 5:20; Joh 20:28. The meaning of this important verse may then be thus summed up: 1st. The name Logos, or Word, is given to Christ in reference to his becoming the Teacher or Instructor of mankind; the medium of communication between God and man. 2nd. The name was in use at the time of John, and it was his design to state the correct doctrine respecting the Logos. 3rd. The Word, or Logos, existed before creation--of course was not a creature, and must have been, therefore, from eternity. 4th. He was with God--that is, he was united to him in a most intimate and close union before the creation; and, as it could not be said that God was with himself, it follows that the Logos was in some sense distinct from God, or that there was a distinction between the Father and the Son. When we say that one is with another, we imply that there is some sort of distinction between them. 5th. Yet, lest it should be supposed that he was a different and inferior being--a creature--he affirms that he was God--that is, was equal with the Father. This is the foundation of the doctrine of the Trinity: 1. That the second person is in some sense distinct from the first. 2. That he is intimately united with the first person in essence, so that there are not two or more Gods. 3. That the second person may be called by the same name; has the same attributes; performs the same works; and is entitled to the same honours with the first, and that therefore he is "the same in substance, and equal in power and glory," with God. {a} "In the beginning" Pr 8:22-31; Col 1:16,17; 1 Jo 1:1 {b} "the Word" Re 19:13 {c} "with God" Joh 17:5 {d} "was God" Php 2:6; Heb 1:8-13; 1 Jo 5:7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 2 Verse 2. The same. The Word, or the Logos, Was in the beginning with God. This seems to be a repetition of what was said in the first verse; but it is stated over again to guard the doctrine, and to prevent the possibility of a mistake. John had said that he existed before the creation, and that he was with God; but he had not said in the first verse that the union with God existed in the beginning. He now expresses that idea, and assures us that that union was not one which was commenced in time, and which might be, therefore, a mere union of feeling, or a compact, like that between any other beings, but was one which existed in eternity, and which was therefore a union of nature or essence. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 3 Verse 3. All things. The universe. The expression cannot be limited to any part of the universe. It appropriately expresses everything which exists--all the vast masses of material worlds, and all the animals and things, great or small, that compose those worlds. See Re 4:11; Heb 1:2; Col 1:16. Were made. The original word is from the verb to be, and signifies "were" by him; but it expresses the idea of creation here. It does not alter the sense whether it is said "were by him," or "were created by him." The word is often used in the sense of creating, or forming from nothing. See Jas 3:9; Ge 2:4 Isa 48:7, in the Septuagint. By him. In this place it is affirmed that creation was effected by the Word, or the Son of God. In Ge 1:1, it is said that the Being who created the heavens and the earth was God. In Ps 102:25-28, this work is ascribed to Jehovah. The Word, or the Son of God, is therefore appropriately called God. The work of creation is uniformly ascribed in the Scriptures to the second person of the Trinity. See Col 1:16; Heb 1:2,10. By this is meant, evidently, that he was the agent, or the efficient cause, by which the universe was made. There is no higher proof of omnipotence than the work of creation; and hence God often appeals to that work to prove that he is the true God, in opposition to idols. See Isa 40:18-28 Jer 10:3-16; Ps 24:2; 39:11; Pr 3:19. It is absurd to say that God can invest a creature with omnipotence. If he can make a creature omnipotent, he can make him omniscient, and can in the same way make him omnipresent, and infinitely wise and good; that is, he can invest a creature with all his own attributes, or make another being like himself, or, which is the same thing, there could be two Gods, or as many Gods as he should choose to make. But this is absurd. The Being, therefore, that created all things must be divine; and as this work is ascribed to Jesus Christ, and as it is uniformly in the Scriptures declared to be the work of God, Jesus Christ is therefore equal with the Father. Without him. Without his agency; his notice; the exertion of his power. Comp. Mt 10:29. This is a strong way of speaking, designed to confirm, beyond the possibility of doubt, what he had just said. He says, therefore, in general, that all things were made by Christ. In this part of the verse he shuts out all doubt, and affirms that there was no exceptions; that there was not a single thing, however minute or unimportant, which was not made by him. In this way he confirms what he said in the first verse. Christ was not merely called God, but he did the works of God, and therefore the name is used in its proper sense as implying supreme divinity. To this same test Jesus himself appealed as proving that he was divine. Joh 10:37: If I do not THE WORKS of my Father, believe me not. Joh 5:17: MY FATHER worketh hitherto, and I work. {e} "All things" Ps 33:6; Eph 3:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 4 Verse 4. In him was life. The evangelist had just affirmed Joh 1:3 that by the Logos or Word the world was originally created. One part of that creation consisted in breathing into man the breath of life, Ge 2:7. God is declared to be life, or the living God, because he is the source or fountain of life. This attribute is here ascribed to Jesus Christ. He not merely made the material worlds, but he also gave life. He was the agent by which the vegetable world became animated; by which brutes live; and by which man became a living soul, or was endowed with immortality. This was a higher proof that the "Word was God," than the creation of the material worlds; but there is another sense in which he was life. The new creation, or the renovation of man and his restoration from a state of sin, is often compared with the first creation; and as the Logos was the source of life then, so, in a similar but higher sense, he is the source of life to the soul dead in trespasses and sins, Eph 2:1. And it is probably in reference to this that he is so often called life in the writings of John. "For as the Father hath life in himself, so hath he given to the Son to have life in himself," Joh 5:26; "He giveth life unto the world," Joh 6:33; "I am the resurrection and the life," Joh 11:25; "This is the true God and eternal life," 1 Jo 5:20. See also 1 Jo 1:1,2; 5:11; Ac 3:15; Col 3:4. The meaning is, that he is the source or the fountain of both natural and spiritual life. Of course he has the attributes of God. The life was the light of men. Light is that by which we see objects distinctly. The light of the sun enables us to discern the form, the distance, the magnitude, and the relation of objects, and prevents the perplexities and dangers which result from a state of darkness. Light is in all languages, therefore, put for knowledge --for whatever enables us to discern our duty, and that saves us from the evils of ignorance and error. "Whatsoever doth make manifest is light," Eph 5:13. See Isa 8:20; 9:2. The Messiah was predicted as the light of the world, Isa 9:2, compared with Mt 4:15,16; Isa 60:1. See Joh 8:12, "I am the light of the world;" Joh 12:35,36,46 "I am come a light into the world." The meaning is, that the Logos or Word of God is the instructor or teacher of man-kind. This was done before his advent by his direct agency in giving man reason or understanding, and in giving his law, for the "law was ordained by angels in the hand of a mediator" (Ga 3:19); after his advent by his personal ministry when on earth, by his Spirit (Joh 14:16,26), and by his ministers since, Eph 4:11; 1 Co 12:28. {f} "In him was life" Joh 5:26; 1 Jo 5:11 {g} "the light of men" Joh 8:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 5 Verse 5. The light shineth in darkness. Darkness, in the Bible, commonly denotes ignorance, guilt, or misery. See Is 9:1,2, Mt 4:16; Ac 26:18; Eph 5:8,11; Re 13:12. It refers here to a wicked and ignorant people. When it is said that "the light shineth in darkness," it is meant that the Lord Jesus came to teach an ignorant, benighted, and wicked world: This has always been the case. It was so when he sent his prophets; so during his own ministry; and so in every age since. His efforts to enlighten and save men have been like light struggling to penetrate a thick, dense cloud; and though a few rays may pierce the gloom, yet the great mass is still an impenetrable shade. Comprehended it not. This word means admitted it not, or received it not. The word comprehend, with us, means to understand. This is not the meaning of the original. The darkness did not receive or admit the rays of light; the shades were so thick that the light could not penetrate them; or, to drop the figure, men were so ignorant, so guilty, so debased, that they did not appreciate the value of his instructions; they despised and rejected him. And so it is still. The great mass of men, sunk in sin, will not receive his teachings, and be enlightened and saved by him. Sin always blinds the mind to the beauty and excellency of the character of the Lord Jesus. It indisposes the mind to receive his instructions, just as darkness has no affinity for light; and if the one exists, the other must be displaced. {light shineth in darkness} Joh 3:19 {comprehendeth it not} 1 Co 2:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 6 Verse 6. A man sent from God. See Matthew, Chapter 3. The evangelist proceeds now to show that John the Baptist was not the Messiah, and to state the true nature of his office. Many had supposed that he was the Christ, but this opinion he corrects; yet he admits that he was sent from God--that he was divinely commissioned. Though he denied that he was the Messiah, yet he did not deny that he was sent from or by heaven on an important errand to men. Some have supposed that the sole design of this gospel was to show that John the Baptist was not the Messiah. Though there is no foundation for this opinion, yet there is no doubt that one object was to show this. The main design was to show that Jesus was the Christ, Joh 20:31. To do this, it was proper, in the beginning, to prove that John was not the Messiah; and this might have been at that time an important object. John made many disciples, Mt 3:5. Many persons supposed that he might be the Messiah, Lu 3:15; Joh 1:19. Many of these disciples of John remained AT EPHESUS, the very place where John is supposed to have written this gospel, long after the ascension of Jesus, Ac 19:1-3. It is not improbable that there might have been many others who adhered to John, and perhaps many who supposed that he was the Messiah. On these accounts it was important for the evangelist to show that John was not the Christ, and to show, also, that he, who was extensively admitted to be a prophet, was an important witness to prove that Jesus of Nazareth was the Christ. The evangelist in the first four verses stated that "the Word" was divine; he now proceeds to state the proof that he was a man, and was the Messiah. The first evidence adduced is the testimony of John the Baptist. {k} "man sent from God" Lu 3:2,3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 7 Verses 7, 8. For a witness. To give testimony. He came to prepare the minds of the people to receive him (Mt. 3; Lu. 3.); to lead them by repentance to God; and to point out the Messiah to Israel when he came, Joh 1:31. Of the Light. That is, of the Messiah. Comp. Isa 60:1. That all men, &c. It was the object of John's testimony that all men might believe. He designed to prepare them for it; to announce that the Messiah was about to come, to direct the minds of men to him, and thus to fit them to believe on him when he came. Thus he baptized them, saying "That they should believe on him who should come after him" (Ac 19:4), and thus he produced a very general expectation that the Messiah was about to come. The testimony of John was peculiarly valuable on the following accounts: 1st. It was made when he had no personal acquaintance with Jesus of Nazareth, and of course there could have been no collusion or agreement to deceive them, Joh 1:31. 2nd. It was sufficiently long before he came to excite general attention, and to fix the mind on it. 3rd. It was that of a man acknowledged by all to be a prophet of God--"for all men held John to be a prophet," Mt 21:26. 4th. It was for the express purpose of declaring beforehand that he was about to appear. 5th. It was disinterested. He was himself extremely popular. Many were disposed to receive him as the Messiah. It was evidently in his power to form a large party, and to be regarded extensively as the Christ. This was the highest honour to which a Jew could aspire; and it shows the value of John's testimony, that he was willing to lay all his honours at the feet of Jesus, and to acknowledge that he was unworthy to perform for him the office of the humblest servant, Mt 3:11. Through him. Through John, or by means of his testimony. Was not that Light. Was not the Messiah. This is an explicit declaration designed to satisfy the disciples of John. The evidence that he was not the Messiah he states in the following verses. From the conduct of John here we may learn, 1st. The duty of laying all our honours at the feet of Jesus. 2nd. As John came that all might believe, so it is no less true of the ministry of Jesus himself. He came for a similar purpose, and we may ALL, therefore, trust in him for salvation. 3rd. We should not rely too much on ministers of the gospel. They cannot save us any more than John could; and their office, as his was, is simply to direct men to the Lamb of God that taketh away the sin of the world. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 8 Verse 8. No Barnes text on this verse. {l} "He was not" Ac 19:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 9 Verse 9. That was the true Light. Not John, but the Messiah. He was not a false, uncertain, dangerous guide, but was one that was true, real, steady, and worthy of confidence. A false light is one that leads to danger or error, as a false beacon on the shores of the ocean may lead ships to quicksands or rocks; or an ignis fatuus to fens, and precipices, and death. A true light is one that does not deceive us, as the true beacon may guide us into port or warn us of danger. Christ does not lead astray. All false teachers do. That lighteth. That enlightens. He removes darkness, error, ignorance, from the mind. Every man. This is an expression denoting, in general, the whole human race--Jews and Gentiles. John preached to the Jews. Jesus came to be a light to lighten the Gentiles, as well as to be the glory of the people of Israel, Lu 2:32. That cometh into the world. The phrase in the original is ambiguous. The word translated "that cometh" may either refer to the light, or to the word man; so that it may mean either "this true light that cometh into the world enlightens all," or "it enlightens every man that cometh into the world." Many critics, and, among the fathers, Cyril and Augustine, have preferred the former, and translated, "The true light was he who, coming into the world, enlightened every man." The principal reasons for this are, 1st. That the Messiah is often spoken of as he that cometh into the world. See Joh 6:14; 18:37. 2nd. He is often distinguished as "the light that cometh into the world." Joh 3:19: "This is the condemnation, that light is come into the world." Joh 12:46: "I am come a light into the world." Christ may be said to do what is accomplished by his command or appointment. This passage means, therefore, that by his own personal ministry, and by his Spirit and apostles, light or teaching is afforded to all. It does not mean that every individual of the human family is enlightened with the knowledge of the gospel, for this never yet has been; but it means, 1st. That this light is not confined to the Jews, but is extended to all--Jews and Gentiles. 2nd. That it is provided for all and offered to all. 3rd. It is not affirmed that at the time that John wrote all were actually enlightened, but the word "lighteth" has the form of the future. This is that light so long expected and predicted, which, as the result its coming into the world, will ultimately enlighten all nations. {m} "true light" Isa 49:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 10 Verse 10. He was in the world. This refers, probably, not to his pre-existence, but to the fact that he became incarnate; that he dwelt among men. And the world was made by him. This is a repetition of what is said in Joh 1:3. Not only men, but all material things, were made by him. These facts are mentioned here to make what is said immediately after more striking, to wit, that men did not receive him. The proofs which he furnished that they ought to receive him were, 1st. Those given while he was in the world--the miracles that he wrought and his instructions; and, 2nd. The fact that the world was made by him, It was remarkable that the world did not know or approve its own maker. The world knew him not. The word knew is sometimes used in the sense of approving or loving, Ps 1:6; Mt 7:23. In this sense it may be used here. The world did not love or approve him, but rejected him and put him to death. Or it may mean that they did not understand or know that he was the Messiah; for had the Jews known and believed that he was the Messiah, they would not have put him to death, 1 Co 2:8: "Had they known it, they would not have crucified the Lord of glory." Yet they might have known it, and therefore they were not the less to blame. {m} "and the world knew him not" Joh 1:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 11 Verse 11. He came unto his own. His own land or country. It was called his land because it was the place of his birth, and also because it was the chosen land where God delighted to dwell and to manifest his favour. See Isa 5:1-7. Over that land the laws of God had been extended, and that land had been regarded as peculiarly his, Ps 147:19,20. His own. His own people. There is a distinction here in the original words which is not preserved in the translation. It may be thus expressed: "He came to his own land and his own people received him not." They were \@his\ @people, because God had chosen them to be his above all other nations; had given to them his laws; and had signally protected and favoured them, De 7:6; 14:2. Received him not. Did not acknowledge him to be the Messiah. They rejected him and put him to death, agreeably to the prophecy, Isa 53:3,4. From this we learn, 1st. That it is reasonable to expect that those who have been peculiarly favoured should welcome the message of God. God had a right to expect, after all that had been done for the Jews, that they would receive the message of eternal life. So he has a right to expect that we should embrace him and be saved. Yet 2nd. It is not the abundance of mercies that incline men to seek God. The Jews had been signally favoured, but they rejected him. So, many in Christian lands live and die rejecting the Lord Jesus. 3rd. Men are alike in every age. All would reject the Saviour if left to themselves. All men are by nature wicked. There is no more certain and universal proof of this than the universal rejection of the Lord Jesus. {o} "He came unto his own" Ac 3:26; 13:46 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 12 Verse 12. To as many as received him. The great mass; the people; the scribes and Pharisees rejected him. A few in his lifetime received him, and many more after his death. To receive him, here, means to believe on him. This is expressed at the end of the verse. Gave he power. This is more appropriately rendered in the margin by the word right or privilege. Comp. Ac 1:7; 5:4; Ro 9:21; 1 Co 7:37; 8:9; 9:4,5. Sons of God. Children of God by adoption. See Barnes "Mt 1:1". Christians are called sons of God-- 1st. Because they are adopted by him, 1 Jo 3:1. 2nd. Because they are like him ; they resemble him and have his spirit. 3rd. They are united to the Lord Jesus, the Son of God--are regarded by him as his brethren (Mt 25:40) , and are therefore regarded as the children of the Most High. On his name. This is another way of saying believeth in him. The name of a person is often put for the person himself, Joh 2:23 Joh 2:18; 1 Jo 5:13. From this verse we learn, 1st. That to be a child of God is a privilege-far more so than to be the child of any man, though in the highest degree rich, or learned, or honoured. Christians are therefore more honoured than any other men. 2nd. God gave them this privilege. It is not by their own works or deserts; it is because God chose to impart this blessing to them, Eph 2:8; Joh 15:16. 3rd. This favour is given only to those who believe on him. All others are the children of the wicked one, and no one who has not confidence in God can be regarded as his child. No parent would acknowledge one for his child, or approve of him, who had no confidence in him, who doubted or denied all he said, and who despised his character. Yet this the sinner constantly does toward God, and he cannot, therefore, be called his son. {p} "as many as received him" Isa 56:4,5; Ro 8:15; 1 Jo 3:1 {1} "power to become" or, "the right or privilege __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 13 Verse 13. Which were born. This doubtless refers to the new birth, or to the great change in the sinner's mind called regeneration or conversion. It means that they did not become the children of God in virtue of their natural birth, or because they were the children of Jews, or because they were descended from pious parents. The term "to be born" is often used to denote this change. Comp. Joh 3:3-8 1 Jo 2:29. It illustrates clearly and beautifully this great change. The natural birth introduces us to life. The new birth is the beginning of spiritual life. Before, the sinner is dead in sins (Eph 2:1); now he begins truly to live. And as the natural birth is the beginning of life, so to be born of God is to be introduced to real life, to light, to happiness, and to the favour of God. The term expresses at once the greatness and the nature of the change. Not of blood. The Greek word is plural; not of bloods--that is, not of man. Comp. Mt 27:4. The Jews prided themselves on being the descendants of Abraham, Mt 3:9. They supposed that it was proof of the favour of God to be descended from such an illustrious ancestry. In this passage this notion is corrected. It is not because men are descended from an illustrious or pious parentage that they are entitled to the favour of God; or perhaps the meaning may be, not because there is a union of illustrious lines of ancestry or bloods in them. The law of Christ's kingdom is different from what the Jews supposed. Comp. 1 Pe 1:23. It was necessary to be born of God by regeneration. Possibly, however, it may mean that they did not become children of God by the bloody rite of circumcision, as many of the Jews supposed they did. This is agreeable to the declaration of Paul in Ro 2:28,29. Nor of the will of the flesh . Not by natural generation. Nor of the will of man. This may refer, perhaps, to the will of man in adopting a child, as the former phrases do to the natural birth; and the design of using these three phrases may have been to say that they became the children of God neither in virtue of their descent from illustrious parents like Abraham, nor by their natural birth, nor by being adopted by a pious man. None of the ways by which we become entitled to the privileges of children among men can give us a title to be called the sons of God. It is not by human power or agency that men become children of the Most High. But of God. That is, God produces the change, and confers the privilege of being called his children. The heart is changed by his power. No unaided effort of man, no works of ours, can produce this change. At the same time, it is true that no man is renewed who does not himself desire and will to be a believer; for the effect of the change is on his will (Ps 110:3) , and no one is changed who does not strive to enter in at the strait gate, Php 2:12. This important verse, therefore, teaches us, 1st. That if men are saved they must be born again. 2nd. That their salvation is not the result of their birth, or of any honourable or pious parentage. 3rd. That the children of the rich and the noble, as well as of the poor, must be born of God if they will be saved. 4th. That the children of pious parents must be born again, or they cannot be saved. None will go to heaven simply because their parents are Christians. 5th. That this work is the work of God, and no man can do it for us. 6th. That we should forsake all human dependence, cast off all confidence in the flesh, and go at once to the throne of-grace, and beseech of God to adopt us into his family and save our souls from death. {r} "born, not of blood" Jas 1:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 14 Verse 14. And the Word was made flesh. The word flesh, here, is evidently used to denote human nature or man. See Mt 16:17; 19:5; 24:22; Lu 3:6; Ro 1:3; 9:5. The "Word" was made man. This is commonly expressed by saying that he became incarnate. When we say that a being becomes incarnate, we mean that one of a higher order than man, and of a different nature, assumes the appearance of man or becomes a man. Here it is meant that "the Word," or the second person of the Trinity, whom John had just proved to be equal with God, became a man, or was united with the man Jesus of Nazareth, so that it might be said that he was made flesh . Was made. This is the same word that is used in Joh 1:3. "All things were made by him." It is not simply affirmed that he was flesh, but that he was made flesh, implying that he had pre-existence, agreeably to Joh 1:1. This is in accordance with the doctrine of the Scriptures elsewhere. Heb 10:5: "A body hast thou prepared me." Heb 2:14 : "As the children are partakers of flesh and blood, he also himself likewise took part of the same." 1 Jo 4:2. "Jesus Christ is come in the flesh." See also 1 Ti 3:16; Php 2:6; 2 Co 8:9 Lu 1:35. The expression, then, means that he became a man, and that he became such by the power of God providing for him a body. It cannot mean that the divine nature was changed into the human, for that could not be; but it means that the Logos, or "Word," became so intimately united to Jesus that it might be said that the Logos, or "Word" became or was a man, as the soul becomes so united to the body that we may say that it is one person or a man . And dwelt among us. The word in the original denotes "dwelt as in a tabernacle or tent;" and some have supposed that John means to say that the human body was a tabernacle or tent for the Logos to abide in, in allusion to the tabernacle among the Jews, in which the Shechinah, or visible symbol of God, dwelt; but it is not necessary to suppose this. The object of John was to prove that "the Word" became incarnate. To do this he appeals to various evidences. One was that he dwelt among them; sojourned with them; ate, drank, slept, and was with them for years, so that they saw him with their eyes, they looked upon him, and their hands handled him, 1 Jo 1:1. To dwell in a tent with one is the same as to be in his family; and when John says he tabernacled with them, he means that he was with them as a friend and as one of a family, so that they had full opportunity of becoming familiarly acquainted with him, and could not be mistaken in supposing that he was really a man . We beheld his glory. This is a new proof of what he was affirming- that THE WORD OF GOD became man. The first was, that they had seen him as a man. He now adds that they had seen him in his proper glory as God and man united in one person, constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfiguration on the holy mount. See Mt 18:1-9. To this same evidence Peter also appeals, 2 Pe 1:16-18. John was one of the witnesses of that scene, and hence he says, "WE beheld his glory," Mr 9:2. The word glory here means majesty, dignity, splendour. The glory as of the only-begotten of the Father . The dignity which was appropriate to the only-begotten Son of God; such glory or splendour as could belong to no other, and as properly expressed his rank and character. This glory was seen eminently on the mount of transfiguration. It was also seen in his miracles, his doctrine, his resurrection, his ascension; all of which were such as to illustrate the perfections, and manifest the glory that belongs only to the Son of God. Only-begotten. This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour, Joh 1:14,18; 3:16,18; 1 Jo 4:9. It means literally an only child. Then, as an only child is peculiarly dear to a parent, it means one that is especially beloved. Comp. Ge 22:2,12,16; Jer 6:26; Zec 12:10. On both these accounts it is bestowed on the Saviour. 1st. As he was eminently the Son of God, sustaining a peculiar relation to him in his divine nature, exalted above all men and angels, and thus worthy to be called, by way of eminence, his only Son. Saints are called his sons or children, because they are born of his Spirit, or are like him; but the Lord Jesus is exalted far above all, and deserves eminently to be called his only-begotten Son. 2nd. He was peculiarly dear to God, and therefore this appellation, implying tender affection, is bestowed on him. Full of grace and truth. The word full here refers to the Word made flesh, which is declared to be full of grace and truth. The word grace means favours, gifts, acts of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man's welfare by great sacrifices and love; so much so, that it might be said to be characteristic of him, or he abounded in favours to mankind. He was also full of truth. He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs, who were wholly impostors; nor was he like the emblems and shadows of the old dispensation, which were only types of the true; but he was truth itself. He represented things as they are, and thus became the truth as well as the way and the life . {s} "Word" Lu 1:35; 1 Ti 3:16 {t} "and we beheld" 2 Pe 1:17; 1 Jo 1:1,2 {u} "full of grace and truth" Ps 45:2; Col 2:3,9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 15 Verse 15. John bare witness of him . The evangelist now returns to the testimony of John the Baptist. He had stated that the Word became incarnate, and he now appeals to the testimony of John to show that, thus incarnate, he was the Messiah. He that cometh after me. He of whom I am the forerunner, or whose way I am come to prepare. See Barnes "Mt 3:3". Is preferred before me. Is superior to me. Most critics have supposed that the words translated "is preferred" relate to time, and not to dignity; meaning that though he came after him publicly, being six months younger than John, as well as entering on his work after John, yet that he had existed long before him. Most, however, have understood it more correctly, as our translators seem to have done, as meaning, He was worthy of more honour than I am. He was before me. This can refer to nothing but his preexistence, and can be explained only on the supposition that he existed before John, or, as the evangelist had before shown, from the beginning. He came after John in his public ministry and in his human nature, but in his divine nature he had existed long before John had a being--from eternity. We may learn here that it is one mark of the true spirit of a minister of Christ to desire and feel that Christ is always to be preferred to ourselves. We should keep ourselves out of view. The great object is to hold up the Saviour; and however much ministers may be honoured or blessed, yet they should lay all at the feet of Jesus, and direct all men to him as the undivided object of affection and honour. It is the business of every Christian, as well as of every Christian minister, to be a witness for Christ, and to endeavour to convince the world that he is worthy of confidence and love. {v} "John bare witness of him" Mt 3:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 16 Verse 16. Of his fullness. In Joh 1:14 the evangelist has said that Christ was full of grace and truth. Of that fulness he now says that all the disciples had received; that is, they derived from his abundant truth and mercy grace to understand the plan of salvation, to preach the gospel, to live lives of holiness; they partook of the numerous blessings which he came to impart by his instructions and his death. These are undoubtedly not the words of John the Baptist, but of the evangelist John, the writer of this gospel. They are a continuation of what he was saying in the 14th verse, the 15th verse being evidently thrown in as a parenthesis. The declaration had not exclusive reference, probably, to the apostles, but it is extended to all Christians, for all believers have received of the fulness of grace and truth that is in Christ. Comp. Eph 1:23; 3:19; Col 1:19; 2:9. In all these places our Saviour is represented as the fulness of God--as abounding in mercy, as exhibiting the divine attributes, and as possessing in himself all that is necessary to fill his people with truth, and grace, and love. Grace for grace . Many interpretations of this phrase have been proposed. The chief are briefly the following: 1st. "We have received, under the gospel, grace or favour, instead of those granted under the law; and God has added by the gospel important favours to those which he gave under the law." This was first proposed by Chrysostom. 2nd. "We, Christians, have received grace answering to, or corresponding to that which is in Jesus Christ. We are like him in meekness, humility," &c. 3rd. "We have received grace as grace--that is, freely. We have not purchased it nor deserved it, but God has conferred it on us freely " (Grotius). 4th. The meaning is, probably, simply that we have received through him abundance of grace or favour. The Hebrews, in expressing the him. He knew him intima superlative degree of comparison, used simply to repeat the word--thus, "pits, pits," meaning many pits (Hebrew in Ge 14:10) . So here grace for grace may mean much grace; superlative favours bestowed on man; favours superior to all that had been under the law --superior to all other things that God can confer on men. These favours consist in pardon, redemption, protection, sanctification, peace here, and heaven hereafter. {w} "fulness" Joh 3:34 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 17 Verse 17. The law was given . The Old Testament economy. The institutions under which the Jews lived. By Moses. By Moses, as the servant of God. He was the great legislator of the Jews, by whom, under God, their polity was formed. The law worketh wrath (Ro 4:15); it was attended with many burdensome rites and ceremonies (Ac 15:10); it was preparatory to another state of things. The gospel succeeded that and took its place, and thus showed the greatness of the gospel economy, as well as its grace and truth. Grace and truth came by Jesus Christ. A system of religion full of favours, and the true system, was revealed by him. The old system was one of law, and shadows, and burdensome rites; this was full of mercy to mankind, and was true in all things. We may learn from these verses-- 1st. That all our mercies come from Jesus Christ. 2nd. "All true believers receive from Christ's fulness the best and greatest saints cannot live without him, the meanest and weakest may live by him. This excludes proud boasting that we have nothing but we have received it, and silenceth perplexing fears that we want nothing but we may receive it ." {x} "grace and truth" Ps 85:10; Ro 5:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 18 Verse 18. No man hath seen God at any time. This declaration is probably made to show the superiority of the revelation of Jesus above that of any previous dispensation. It is said, therefore, that Jesus had an intimate knowledge of God, which neither Moses nor any of the ancient prophets had possessed. God is invisible; no human eyes have seen him; but Christ had a knowledge of God which might be expressed to our apprehension by saying that he saw him intimately and completely, and was therefore fitted to make a fuller manifestation of him. See Joh 5:37; 6:46; 1 Jo 4:12; Ex 33:20; Joh 14:9. This passage is not meant to deny that men had witnessed manifestations of God, as when he appeared to Moses and the prophets (comp. Nu 12:8; Is 6:1-13); but it is meant that no one has seen the essence of God, or has fully known God. The prophets delivered what they heard God speak; Jesus what he knew of God as his equal , and as understanding fully his nature. The only-begotten Son. See Barnes "Joh 1:14". This verse shows John's sense of the meaning of that phrase, as denoting an intimate and full knowledge of God. In the bosom of the Father. This expression is taken from the custom among the Orientals of reclining at their meals. See Barnes "Mt 23:6". It denotes intimacy, friendship, affection. Here it means that Jesus had a knowledge of God such as one friend has of another-- knowledge of his character, designs, and nature which no other one possesses, and which renders him, therefore, qualified above all others to make him known. Hath declared him. Hath fully revealed him or made him known. Comp. Heb 1:1,4. This verse proves that, Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest revelations of his character are to be expected in the gospel. By his Word and Spirit he can enlighten and guide us, and lead us to the true knowledge of God; and there is no true and full knowledge of God which is not obtained through his Son. Comp. Joh 14:6; 1 Jo 2:22,23. {y} "No man hath seen" Ex 33:20; 1 Ti 6:16 {z} "The only-begotten" 1 Jo 4:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 19 Verse 19. This is the record. The word record here means testimony, in whatever way given. The word record now commonly refers to written evidence. This is not its meaning here. John's testimony was given without writing. When the Jews sent. John's fame was great. See Mt 3:5. It spread from the region of Galilee to Jerusalem, and the nation seemed to suppose, from the character of his preaching, that he was the Messiah, Lu 3:15. The great council of the nation, or the Sanhedrim, had, among other things, the charge of religion. They felt it to be their duty, therefore, to inquire into the character and claims of John, and to learn whether he was the Messiah. It is not improbable that they wished that he might be the long-expected Christ, and were prepared to regard him as such. When the Jews sent priests and Levites. See Barnes "Lu 10:31,32". These were probably members of the Sanhedrim. {a} "the record of John" Lu 3:15 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 20 Verse 20. I am not the Christ. This confession proves that John was not an impostor. He had a wide reputation. The nation was expecting that the Messiah was about to come, and multitudes were ready to believe that John was he, Lu 3:15. If John had been an impostor he would have taken advantage of this excited state of public feeling, proclaimed himself to be the Messiah, and formed a large party in his favour. The fact that he did not do it is full proof that he did not intend to impose on men, but came only as the forerunner of Christ; and his example shows that all Christians, and especially all Christian ministers, however much they may be honoured and blessed, should be willing to lay all their honours at the feet of Jesus; to keep themselves back and to hold up before the world only the Son of God. To do this is one eminent mark of the true spirit of a minister of the gospel. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 21 Verse 21. Art thou Elias? This is the Greek way of writing Elijah. The Jews expected that Elijah would appear before the Messiah came. See Barnes "Mt 11:14". They supposed that it would be the real Elijah returned from heaven. In this sense John denied that he was Elijah; but he did not deny that he was the Elias or Elijah which the prophet intended (Mt 3:3), for he immediately proceeds to state (Joh 1:23) that he was sent, as it was predicted that Elijah would be, to prepare the way of the Lord; so that, while he corrected their false notions about Elijah, he so clearly stated to them his true character that they might understand that he was really the one predicted as Elijah. That prophet. It is possible that the Jews supposed that not only Elijah would reappear before the coming of the Messiah, but also Jeremiah. See Barnes "Mt 16:14". Some have supposed, however, that this question has reference to the prediction of Moses in De 18:15. {2} "that prophet" or, "a prophet" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 22 Verse 22. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 23 Verse 23. I am the voice, &c. See Barnes "Mt 3:3" {b} "He said" Mt 3:3; Mr 1:3; Lu 3:4; Joh 3:28 {c} "prophet Esias" Isa 40:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 24 Verse 24. Were of the Pharisees. For an account of this sect, See Barnes "Mt 3:7". Why they are particularly mentioned is not certainly known. Many of the Sadducees came to his baptism (Mt 3:7) , but it seems that they did not join in sending to him to know what was the design of John. This circumstance is one of those incidental and delicate allusions which would occur to no impostor in forging a book, and which show that the writers of the New Testament were honest men and knew what they affirmed. For, 1st. The Pharisees composed a great part of the Sanhedrim, Ac 23:6. It is probable that a deputation from the Sanhedrim would be of that party. 2nd. The Pharisees were very tenacious of rites and customs, of traditions and ceremonies. They observed many. They believed that they were lawful, Mr 7:3,4. Of course, they believed that those rites might be increased, but they did not suppose that it could be done except by the authority of a prophet or of the Messiah. When, therefore, John came baptizing--adding a rite to be observed by his followers-- baptizing not only Gentiles, but also Jews--the question was whether he had authority to institute a new rite; whether it was to be received among the ceremonies of religion. In this question the Sadducees felt no interest, for they rejected all such rites at once; but the Pharisees thought it was worth inquiry, and it was a question on which they felt themselves specially called on to act as the guardians of the ceremonies of religion. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 25 Verse 25. Why baptizest thou then, &c. Baptism on receiving a proselyte from heathenism was common before the time of John, but it was not customary to baptize a Jew. John had changed the custom. He baptized all, and they were desirous of knowing by what authority he made such a change in the religious customs of the nation. They presumed, from the fact that he introduced that change, that he claimed to be a prophet or the Christ. They supposed that no one would attempt it without pretending , at least, authority from heaven. As he disclaimed the character of Christ and of the prophet Elijah, they asked whence he derived his authority. As he had just before applied to himself a prediction that they all considered as belonging to the forerunner of Christ, they might have understood why he did it; but they were blind, and manifested, as all sinners do, a remarkable slowness in understanding the plainest truths in religion. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 26 Verse 26. I baptize. He did not deny it; nor did he condescend to state his authority. That he had given. He admitted that he had introduced an important change in the rites of religion, and he goes on to tell them that this was not all. Greater and more important changes would soon take place without their authority. The Messiah was about to come, and the power was about to depart from their hands. There standeth one. There is one. Among you. In the midst of you. He is undistinguished among the multitude. The Messiah had already come, and was about to be manifested to the people. It was not until the next day (Joh 1:29) that Jesus was manifested or proclaimed as the Messiah; but it is not improbable that he was then among the people that were assembled near the Jordan, and mingled with them, though he was undistinguished. He had gone there, probably, with the multitudes that had been drawn thither by the fame of John, and had gone without attracting attention, though his real object was to receive baptism in this public manner, and to be exhibited and proclaimed as the Messiah. Whom ye know not . Jesus was not yet declared publicly to be the Christ. Though it is probable that he was then among the multitude, yet he was not known as the Messiah. We may hence learn, 1st. That there is often great excellency in the world that is obscure, undistinguished, and unknown. Jesus was near to all that people, but they were not conscious of his presence, for he was retired and obscure. Though the greatest person- age ever in the world, yet he was not externally distinguished from others. 2nd. Jesus may be near to men of the world, and yet they know him not. He is everywhere by his Spirit, yet few know it, and few are desirous of knowing it. {d} "there standeth" Mal 3:1 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 27 Verse 27. Whose shoe's latchet. See Barnes "Mt 3:11". The latchet of sandals was the string or thong by which they were fastened to the feet. To unloose them was the office of a servant, and John means, therefore, that he was unworthy to perform the lowest office for the Messiah. This was remarkable humility. John was well known; he was highly honoured; thousands came to hear him. Jesus was at that time unknown; but John says that he was unworthy to perform the humblest office for Jesus. So we all should be willing to lay all that we have at the feet of Christ, and feel that we are unworthy to be his lowest servants. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 28 Verse 28. In Bethabara. Almost all the ancient manuscripts and versions, instead of Bethabara here, have Bethany, and this is doubtless the true reading. There was a Bethany about 2 miles east of Jerusalem, but there is said also to have been another in the tribe of Reuben, on the east side of the river Jordan, and in this place, probably, John was baptizing. It is about 12 miles above Jericho. The word Bethabara means house or place of a ford. The reading Bethabara, instead of Bethany, seems to have arisen from the conjecture of Origen, who found in his day no such place as Bethany, but saw a town called Bethabara, where John was said to have baptized, and therefore took the liberty of changing the former reading.--Rob., Lex . Beyond Jordan . On the east side of the river Jordan. {e} "in Bethabara" Jud 7:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 29 Verse 29. The next day . The day after the Jews made inquiry whether he was the Christ. Behold the Lamb of God. A lamb, among the Jews, was killed and eaten at the Passover to commemorate their deliverance from Egypt, Ex 12:3-11. A lamb was offered in the tabernacle, and afterward in the temple, every morning and evening, as a part of the daily worship, Ex 29:38,39. The Messiah was predicted as a lamb led to the slaughter, to show his patience in his sufferings, and readiness to die for man, Isa 53:7. A lamb, among the Jews, was also an emblem of patience, meekness, gentleness. On all these accounts, rather than on any one of them alone, Jesus was called the Lamb. He was innocent (1 Pe 2:23-25); he was a sacrifice for sin--the substance represented by the daily offering of the lamb, and slain at the usual time of the evening sacrifice (Lu 23:44-46); and he was what was represented by the Passover, turning away the anger of God, and saving sinners by his blood from vengeance and eternal death, 1 Co 5:7. Of God. Appointed by God, approved by God, and most dear to him; the sacrifice which he chose , and which he approves to save men from death. Which taketh away. This denotes his bearing the sins of the world, or the sufferings which made an atonement for sin. Comp. Isa 53:4; 1 Jo 3:5; 1 Pe 2:24. He takes away sin by bearing in his own body the sufferings which God appointed to show his sense of the evil of sin, thus magnifying the law, and rendering it consistent for him to pardon. See Barnes "Ro 3:24, See Barnes "Ro 3:25". Of the world. Of all mankind, Jew and Gentile. His work was not to be confined to the Jew, but was also to benefit the Gentile' it was not confined to any one part of the world, but was designed to open the way of pardon to all men. He was the propitiation for the sins of the whole world, 1 Jo 2:2. See Barnes "2 Co 5:15". {f} "Lamb of God" Ex 12:3; Isa 53:7,11; Re 5:6 {g} "which" Ac 13:39; 1 Pe 2:24; Re 1:5 {3} "taketh" or, "beareth" Heb 9:28 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 31 Verse 31. I knew him not. John was not personally acquainted with Jesus. Though they were remotely related to each other, yet it seems that they had had heretofore no personal acquaintance. John had lived chiefly in the hill country of Judea. Jesus had been employed with Joseph at Nazareth. Until Jesus came to be baptized (Mt 3:13,14) , it seems that John had no acquaintance with him. He understood that he was to announce that the Messiah was about to appear. He was sent to proclaim his coming, but he did not personally know Jesus, or that he was to be the Messiah. This proves that there could have been no collusion or agreement between them to impose on the people. Should be made manifest . That the Messiah should be exhibited, or made known. He came to prepare the way for the Messiah, and it now appeared that the Messiah was Jesus of Nazareth. To Israel . To the Jews. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 32 Verse 32. Bare record . Gave testimony. I saw the Spirit, &c. See Barnes "Mt 3:16,17" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 33 Verses 33, 34. The same said, &c. This was the sign by which he was to know the Messiah. He was to see the Spirit descending like a dove and abiding on him. It does not follow, however, that he had no intimation before this that Jesus was the Christ, but it means that by this he should infallibly know it. From Mt 3:13,14, it seems that John supposed, before the baptism of Jesus, that he claimed to be the Messiah, and that he believed it; but the infallible, certain , testimony in the case was the descent of the Holy Spirit on him at his baptism. That this is the Son of God. This was distinctly declared by a voice from heaven at his baptism, Mt 3:17. This John heard, and he testified that he had heard it. {h} "descending and remaining" Joh 3:34 {i} "baptizeth" Ac 1:5; 2:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 34 Verse 34. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 35 Verse 35. The next day . The day after his remarkable testimony that Jesus was the Son of God. This testimony of John is reported because it was the main design of this evangelist to show that Jesus was the Messiah. See the Introduction. To do this, he adduces the decided and repeated testimony of John the Baptist. This was impartial evidence in the case, and hence he so particularly dwells upon it. John stood . Or was standing. This was probably apart from the multitude. Two of his disciples. One of these was Andrew (Joh 1:40) , and it is not improbable that the other was the writer of this gospel. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 36 Verse 36. Looking upon Jesus , &c. Fixing his eyes intently upon him. Singling him out and regarding him with special attention. Contemplating him as the long-expected Messiah and Deliverer of the world. In this way should all ministers fix the eye on the Son of God, and direct all others to him. As he walked . While Jesus was walking. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 37 Verse 37. They followed Jesus. They had been the disciples of John. His office was to point out the Messiah. When that was done, they left at once their master and teacher, John, and followed the long-expected Messiah. This shows that John was sincere; that he was not desirous of forming a party or of building up a sect; that he was willing that all those whom he had attracted to himself by his ministry should become followers of Christ. The object of ministers should not be to build up their own interests or to extend their own fame. It is to point men to the Saviour. Ministers, however popular or successful, should be willing that their disciples should look to Christ rather than to them; nay, should forget them and look away from them, to tread in the footsteps of the Son of God; and the conduct of these disciples shows us that we should forsake all and follow Jesus when he is pointed out to us as the Messiah. We should not delay nor debate the matter, but leave at once all our old teachers, guides and companions, and follow the Lamb of God. And we should do that, too, though to the world the Lord Jesus may appear, as he did to the multitude of the Jews, as poor, unknown, and despised. Reader, have you left all and followed him? Have you forsaken the guides of false philosophy and deceit, of sin and infidelity, and committed yourself to the Lord Jesus Christ. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 38 Verse 38. What seek ye? This was not asked to obtain information. Comp. Joh 1:48. It was not a harsh reproof, forbidding them to follow him. Comp. Mt 11:28-30. It was a kind inquiry respecting their desires; an invitation to lay open their minds, to state their wishes, and to express all their feelings respecting the Messiah and their own salvation. We may learn, 1st. That Jesus regards the first inclinations of the soul to follow him. He turned toward these disciples, and he will incline his ear to all who begin to approach him for salvation. 2nd. Jesus is ready to hear their requests and to answer them. 3rd. Ministers of the gospel, and all other Christians, should be accessible, kind, and tender toward all who are inquiring the way to life. In conformity with their Master, they should be willing to aid all those who look to them for guidance and help in the great work of their salvation. Rabbi. This was a Jewish title conferred somewhat as literary degrees now are, and meaning literally a great one, and was applied to a teacher or master in the Jewish schools. It corresponded with the title Doctor. Our Saviour solemnly forbade his disciples to wear that title. See Barnes "Mt 23:8". The fact that John interpreted this word shows that he wrote his gospel not for the Jews only, but for those who did not understand the Hebrew language. It is supposed to have been written at Ephesus. Where dwellest thou? This question they probably asked him in order to signify their wish to be with him and to be instructed by him. They desired more fully to listen to him than they could now by the wayside. They were unwilling to interrupt him in his travelling. Religion teaches men true politeness, or a disposition to consult the convenience of others, and not improperly to molest them, or to break in upon them when engaged. It also teaches us to desire to be with Christ; to seek every opportunity of coremration with him, and chiefly to desire to be with him where he is when we leave this world. Comp. Php 1:23. {5} "tenth hour" or, that was two hours before night . __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 39 Verse 39. Come and see . This was a kind and gracious answer. He did not put them off to some future period. Then, as now, he was willing that they should come at once and enjoy the full opportunity which they desired of his conversation. Jesus is ever ready to admit those who seek him to his presence and favour. Abode with him . Remained with him. This was probably the dwelling of some friend of Jesus. His usual home was at Nazareth. The tenth hour . The Jews divided their day into twelve equal parts, beginning at sun-rise. If John used their mode of computation, this was about four o'clock P.M. The Romans divided time as we do, beginning at midnight. If John used their mode, it was about ten o'clock in the forenoon. It is not certain which he used. {5} "tenth hour" or, "That was about two hours before night" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 40 Verse 40. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 41 Verse 41. He first findeth He found him and told him about Jesus before he brought him to Jesus. We have found the Messias. They had learned from the testimony of John, and now had been more fully convinced from conversation with Jesus, that he was the Messiah. The word Messiah, or Messias, is Hebrew, and means the same as the Greek word Christ, anointed. See Barnes "Mt 1:1". From the conduct of Andrew we may learn that it is the nature of religion to desire that others may possess it. It does not lead us to monopolize it or to hide it under a bushel, but it seeks that others also may be brought to the Saviour. It does not wait for them to come, but it goes for them; it seeks them out, and tells them that a Saviour is found. Young converts should seek their friends and neighbours, and tell them of a Saviour; and not only their relatives, but all others as far as possible, that all may come to Jesus and be saved. {6} "the Christ" or, " the anointed . __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 42 Verse 42. Cephas. This is a Syriac word, meaning the same as the Greek word Peter, a stone. See Peter "Mt 16:17". The stone, or rock, is a symbol of firmness and steadiness of character--a trait in Peter's character after the ascension of Jesus that was very remarkable. Before the death of Jesus he was rash, headlong, variable; and it is one proof of the omniscience of Jesus that he saw that Peter would possess a character that would be expressed appropriately by the word stone or rock. The word Jonas is a Hebrew word, whose original signification is a dove . It may be that Jesus had respect to that when he gave Simon the name Peter. "You now bear a name emblematic of timidity and inconstancy. You shall be called by a name denoting firmness and constancy." {k} "thou shalt be called Cephas" Mt 16:18 {7} "A Stone" or, "Peter" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 43 Verse 43. Would go forth . Into Galilee . He was now in Judea, where he went to be baptized by John. He was now about to return to his native country. Findeth Philip. This does not refer to his calling these disciples to be apostles, for that took place at the Sea of Tiberias (Mt 4:18) , but it refers to their being convinced that he was the Christ. This is the object of this evangelist, to show how and when they were convinced of this. Matthew states the time and occasion in which they were called to be apostles ; John, the time in which they first became acquainted with Jesus, and were convinced that he was the Messiah. There is, therefore, no contradiction in the evangelists. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 44 Verse 44. Of Bethsaida. See Barnes "Mt 11:21". The city of . The place where Andrew and Peter dwelt. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 45 Verse 45. Moses, in the law. Moses, in that part of the Old Testament which he wrote, called by the Jews the law. See De 18:15,18 Ge 49:10; 3:15. And the prophets, Isa 53:1-12; 9:6,7; Da 9:24-27; Jer 13:5,6; &c. Jesus of Nazareth , &c. They spoke according to common apprehension. They spoke of him as the son of Joseph because he was commonly supposed to be. They spoke of him as dwelling at Nazareth, though they might not have been ignorant that he was born at Bethlehem. {l} "Moses in the law" Lu 24:27,44 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 46 Verse 46. Can any good thing, &c. The character of Nazareth was proverbially bad. To be a Galilean or a Nazarene was an expression of decided contempt, Joh 7:52. See Barnes "Mt 2:23". Nathanael asked, therefore, whether it was possible that the Messiah should come from a place proverbially wicked. This was a mode of judging in the case not uncommon. It is not by examining evidence, but by prejudice. Many persons suffer their minds to be filled with prejudice against religion, and then pronounce at once without examination. They refuse to examine the subject, for they have set it down that it cannot be true. It matters not where a teacher comes from, or what is the place of his birth, provided he be authorized of God and qualified for his work. Come and see. This was the best way to answer Nathanael. He did not sit down to reason with him, or speculate about the possibility that a good thing could come from Nazareth; but he asked him to go and examine for himself, to see the Lord Jesus, to hear him converse, to lay aside his prejudice, and to judge from a fair and candid personal inquiry. So we should beseech sinners to lay aside their prejudices against religion, and to be Christians, and thus make trial for themselves. If men can be persuaded to come to Jesus, all their petty and foolish objections against religion will vanish. They will be satisfied from their own experience that it is true, and in this way only will they ever be satisfied. {m} "Can there be any good thing" Joh 7:41 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 47 Verse 47. An Israelite indeed. One who is really an Israelite--not by birth only, but one worthy of the name. One who possesses the spirit, the piety, and the integrity which become a man who is really a Jew, who fears God and obeys his law. Comp. Ro 9:6; 2:28,29. No guile . No deceit, no fraud, no hypocrisy. He is really what he professes to be--a Jew, a descendant of the patriarch Jacob, fearing and serving God. He makes no profession which he does not live up to. He does not say that Nathanael was without guilt or sin, but that he had no disguise, no trick, no deceit--he was sincere and upright. This was a most honourable testimony. How happy would it be if he, who knows the hearts of all as he did that of Nathanael, could bear the same testimony of all who profess the religion of the gospel! {n} "Behold" Ps 32:2; Ro 2:28,29 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 48 Verse 48. Whence knowest thou me ? Nathanael was not yet acquainted with the divinity of Christ, and supposed that he had been a stranger to him. Hearing him express a favourable opinion of him, he naturally inquired by what means he had any knowledge of him. His conscience testified to the truth of what Jesus said--that he had no guile, and he was anxious to know whence he had learned his character. Before that Philip called thee. See Joh 1:45. When thou wast under the fig tree. It is evident that it was from something that had occurred under the fig-tree that Jesus judged of his character. What that was is not recorded. It is not improbable that Nathanael was accustomed to retire to the shade of a certain tree, perhaps in his garden or in a grove, for the purpose of meditation and prayer. The Jews were much in the habit of selecting such places for private devotion, and in such scenes of stillness and retirement there is something peculiarly favourable for meditation and prayer. Our Saviour also worshipped in such places. Comp. Joh 18:2; Lu 6:12. In that place of retirement it is not improbable that Nathanael was engaged in private devotion. I saw thee . It is clear, from the narrative, that Jesus did not mean to say that he was bodily present with Nathanael and saw him; but he knew his thoughts, his desires, his secret feelings and wishes. In this sense Nathanael understood him. We may learn-- 1st. That Jesus sees what is done in secret, and is therefore divine. 2nd. That he sees us when we little think of it. 3rd. That he sees us especially in our private devotions, hears our prayers, and marks our meditations. And 4th. That he judges of our character chiefly by our private devotions. Those are secret; the world sees them not; and in our closets we show what we are. How does it become us, therefore, that our secret prayers and meditations should be without guile and hypocrisy, and such as Jesus will approve! {o} "I saw thee" Ps 139:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 49 Verse 49. Rabbi. Master. Applied appropriately to Jesus, and to no one else, Mt 23:10. The Son of God . By this title he doubtless meant that he was the Messiah. His conscience told him that he had judged right of his character, and that therefore he must know the heart and the desires of the mind. If so, he could not be a mere man, but must be the long-expected Messiah. The King of Israel. This was one of the titles by which the Messiah was expected, and this was the title which was affixed to his cross, Joh 19:18. This case of Nathanael John adduces as another evidence that Jesus was the Christ. The great object he had in view in writing this gospel was to collect the evidence that he was the Messiah, Mt 20:31. A case, therefore, where Jesus searched the heart, and where his knowledge of the heart convinced a pious Jew that he was the Christ, is very properly adduced as important testimony. {p} "the Son" Mt 14:33; Joh 20:28,29 {q} "the King of Israel" Mt 21:5; 27:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 50 Verse 50. Greater things . Fuller proof of his Messiahship, particularly what is mentioned in the following verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 1 - Verse 51 Verse 51. Verily, verily. In the Greek, Amen, amen. The word amen means truly, certainly, so be it--from the verb to confirm, to establish, to be true. It is often used in this gospel. When repeated it expresses the speaker's sense of the importance of what he is saying, and the certainty that it is as he affirms. Ye shall see . Not, perhaps, with the bodily eyes, but you shall have evidence that it is so. The thing shall take place, and you shall be a witness of it. Heaven open. This is a figurative expression, denoting the conferring of favours. Ps 78:23,24 : "He opened the doors of heaven, and had rained down manna." It also denotes that God was about to work a miracle in attestation of a particular thing. See Mt 3:16. In the language, here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the angels ascending and descending on it, Ge 18:12. It is not probable that Jesus referred to any particular instance in which Nathanael should literally see the heavens opened, The baptism of Jesus had taken place, and no other instance occurred in his life in which it is said that the heavens were opened. Angels of God. Those pure and holy beings that dwell in heaven, and that are employed as ministering spirits to our world, Heb 1:14. Good men are represented in the Scriptures as being under their protection, Ps 91:11,12; Ge 28:12. They are the agents by which God often expressed his will to men, Heb 2:2; Ga 3:19. They are represented as strengthening the Lord Jesus, and ministering unto him. Thus they aided him in the wilderness (Mr 1:13), and in the garden (Lu 22:43), and they were present when he rose from the dead, Mt 28:2-4; Joh 20:12,13. By their ascending and descending upon him it is probable that he meant that Nathanael would have evidence that they came to his aid, and that he would have the KIND of protection and assistance from God which would show more fully that he was the Messiah . Thus his life, his many deliverances from dangers, his wisdom to confute his skilled and cunning adversaries, the scenes of his death, and the attendance of angels at his resurrection, may all be represented by the angels descending upon him, and all would show to Nathanael and the other disciples most clearly that he was the Son of God. The Son of man. A term by which he often describes himself. It shows his humility, his love for man, his willingness to be esteemed as a man, Php 2:6,7. From this interview with Nathanael we may learn, 1st. That Jesus searches the heart. 2nd. That he was truly the Messiah. 3rd. That he was under the protection of God. 4th. That if we have faith in Jesus, it will be continually strengthened--the evidence will grow brighter and brighter. 5th. That if we believe his word , we shall yet see full proof that his word is true. 6th. As Jesus was under the protection of God, so will all his friends be. God will defend and save us also if we put our trust in him. 7th. Jesus applied to himself terms expressive of humility. He was not solicitous even to be called by titles which he might claim. So we should not be ambitious of titles and honours. Ministers of the gospel must resemble him when they seek for the fewest titles, and do not aim at distinctions from each other or their brethren. See Barnes "Mt 23:8". {r} "heaven open" Eze 1:1 {s} "the angels of God" Ge 28:12; Da 7:9,10; Ac 1:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 1 Verse 1. And the third day . On the third day after his conversation with Nathanael. Cana\@. This was a small town about 15 miles north-west of Tiberias and 6 miles north-east of Nazareth. It is now called Kefr Kenna, is under the government of a Turkish officer, and contains perhaps three hundred inhabitants, chiefly Catholics. The natives still pretend to show the place where the water was turned into wine, and even one of the large stone water-pots. "A Greek church," says Professor Hackett (Illustrations of Scripture, p. 322), "stands at the entrance of the town, deriving its special sanctity, as I understood, from its being supposed to occupy the site of the house in which the marriage was celebrated to which Jesus and his friends were invited. A priest to whom we were referred as the custodian soon arrived, in obedience to our call, and unlocked the doors of the church. It is a low stone building, wretchedly neglected and out of repair." "The houses," says Dr. Thomson (The Land and the Book, vol. 2. p. 126), "were built of limestone, cut and laid up after the fashion still common in this region, and some of them may have been inhabited within the last fifty years. There are many ancient cisterns about it, and fragments of water-jars in abundance, and both reminded us of the beginning of miracles. Some of my companions gathered bits of these water-jars as mementoes--witnesses they could hardly be, for those of the narrative were of stone, while these were baked earth." "The place is now quite deserted. Dr. Thomson (ibid.) says: "There is not now a habitable house in the humble village where our blessed Lord sanctioned, by his presence and miraculous assistance, the all-important and world-wide institution of marriage." It was called Cana of Galilee to distinguish it from another Cana in the tribe of Ephraim, Jos 16:9. This was the native place of Nathanael, Joh 21:2. The mother of Jesus. Mary. It is not improbable that she was a relative of the family where the marriage took place. {a} "Cana of Galilee" Jos 19:28; Joh 4:46 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 2 Verse 2. His disciples. Those that he had made when in Judea. These were Peter, Andrew, Philip, and Nathanael. They were not yet called to be apostles, but they believed that he was the Messiah. The miracle wrought here was doubtless to convince them more fully that he was the Christ. {b} "the marriage" Heb 13:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 3 Verse 3. When they wanted wine. A marriage feast among the Jews was commonly observed for seven or eight days. It is not probable that there would be a want of wine at the marriage itself, and it is possible, therefore, that Jesus came there some time during the marriage feast. They have no wine. It is not known why Mary told this to Jesus. It would seem that she had a belief that he was able to supply it, though he had as yet worked no miracle. {c} "And when they wanted wine" Ec 10:19; Isa 24:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 4 Verse 4. Woman. This term, as used here, seems to imply reproof, as if she was interfering in that which did not properly concern her; but it is evident that no such reproof or disrespect was intended by the use of the term woman instead of mother. It is the same term by which he tenderly addressed Mary Magdalene after his resurrection (Joh 20:15), and his mother when he was on the cross, Joh 19:26. Comp. also Mt 15:28; Joh 4:21; 1 Co 7:16. What have I to do with thee? See Barnes "Mt 8:29". This expression is sometimes used to denote indignation or contempt. See Jud 11:12; 2 Sa 16; 1 Ki 17:18. But it is not probable that it denoted either in this place; if it did, it was a mild reproof of Mary for attempting to control or direct him in his power of working miracles. Most of the ancients supposed this to be the intention of Jesus. The words sound to us harsh, but they might have been spoken in a tender manner, and not have been intended as a reproof. It is clear that he did not intend to refuse to provide wine, but only to delay it a little; and the design was, therefore, to compose the anxiety of Mary, and to prevent her being solicitous about it. It may, then, be thus expressed: "My mother, be not anxious. To you and to me this should not be a matter of solicitude. The proper time of my interfering has not yet come. When that is come I will furnish a supply, and in the meantime neither you nor I should be solicitous." Thus understood, it is so far from being a harsh reproof, that it was a mild exhortation for her to dismiss her fears and to put proper trust in him. Mine hour, &c. My time. The proper time for my interposing. Perhaps the wine was not yet entirely exhausted. The wine had begun to fail, but he would not work a miracle until it was entirely gone, that the miracle might be free from all possibility of suspicion. It does not mean that the proper time for his working a miracle, or entering on his public work had not come, but that the proper time for his interposing there had not arrived. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 5 Verse 5. His mother saith, &c. It is evident from this verse that his mother did not understand what he had said as a harsh reproof and repulse, but as an indication of his willingness at the proper time to furnish wine. In all this transaction he evinced the appropriate feelings of a son toward a mother. {d} "Whatsoever he sayeth" Lu 5:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 6 Verse 6. Six water-pots of stone. Made of stone; or, as we should say, stoneware. After the manner. After the usual custom. Of the purifying. Of the washings or ablutions of the Jews. They were for the purpose of washing the hands before and after eating (Mt 15:2), and for the formal washing of vessels, and even articles of furniture, Lu 11:39; Mr 7:3,4. Two or three firkins. It is not quite certain what is meant here by the word firkins. It is probable that the measure intended is the Hebrew bath, containing about 7« gallons. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 7 Verse 7. With water. This was done by the servants employed at the feast. It was done by them, so that there might be no opportunity of saying that the disciples of Jesus had filled them with wine to produce the appearance of a miracle. In this case there could be no deception. The quantity was very considerable. The servants would know whether the wine or water had been put in these vessels. It could not be believed that they had either the power or the disposition to impose on others in this manner, and the way was therefore clear for the proof that Jesus had really changed what was known to be water into wine. To the brim. To the top. So full that no wine could be poured in to give the appearance of a mixture. Farther, vessels were used for this miracle in which wine had not been kept. These pots were never used to put wine in, but simply to keep water in for the various purposes of ablution. A large number was used on this occasion, because there were many guests. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 8 Verse 8. Draw out now. This command was given to the servants. It showed that the miracle had been immediately wrought. As soon as they were filled the servants were directed to take to the governor of the feast. Jesus made no parade about it, and it does not even appear that he approached the water-pots. He willed it, and it was done. This was a clear exertion of divine power, and made in such a manner as to leave no doubt of its reality. The governor. One who presided on the occasion. The one who stood at the head or upper end of the table. He had the charge of the entertainment, provided the food, gave directions to the servants, etc. {e} "Draw out" Ec 9:7 {f} "governor of the feast" Ro 13:7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 9 Verse 9. And knew not whence it was. This is said, probably, to indicate that his judgment was not biased by any favour, or any want of favour, toward Jesus. Had he known what was done, he would have been less likely to have judged impartially. As it is, we have his testimony that this was real wine, and of so fine a body and flavour as to surpass that which had been provided for the occasion. Everything in this miracle shows that there was no collusion or understanding between Jesus and any of the persons at the feast. {g} "servants" Ps 119:100; Joh 7:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 10 Verse 10. Every man. It is customary, or it is generally done. When men have well drunk. This word does not of necessity mean that they were intoxicated, though it is usually employed in that sense. It may mean when they have drunk sufficient, or to satiety; or have drunk so much as to produce hilarity, and to destroy the keenness of their taste, so that they could not readily distinguish the good from that which was worse. But this cannot be adduced in favour of drunkenness, even if it means to be intoxicated; for, 1st. It is not said of those who were present at that feast, but of what generally occurred. For anything that appears, at that feast all were perfectly temperate and sober. 2nd. It is not the saying of Jesus that is here recorded, but of the governor of the feast, who is declaring what usually occurred as a fact. 3rd. There is not any expression of opinion in regard to its propriety, or in approval of it, even by that governor. 4th. It does not appear that our Saviour even heard the observation. 5th. Still less is there any evidence that he approved such a state of things, or that he designed that it should take place here. Farther, the word translated "well drunk" cannot be shown to mean intoxication; but it may mean when they had drunk as much as they judged proper or as they desired, then the other was presented. It is clear that neither our Saviour, nor the sacred writer, nor the speaker here expresses any approbation of intemperance, nor is there the least evidence that anything of the kind occurred here. It is not proof that we approve of intemperance when we mention, as this man did, what occurs usually among men at feasts. Is worse. Is of an inferior quality. The good wine. This shows that this had all the qualities of real wine. We should not be deceived by the phrase "good wine." We often use the phrase to denote that it is good in proportion to its strength and its power to intoxicate; but no such sense is to be attached to the word here. Pliny, Plutarch, and Horace describe wine as good, or mention that as the best wine, which was harmless or innocent--poculo vini innocentis. The most useful wine -- utilissimum vinum-- was that which had little strength; and the most wholesome wine-- saluberrimum vinum-- was that which had not been adulterated by "the addition of anything to the must or juice." Pliny expressly says that a "good wine" was one that was destitute of spirit (lib. iv. c. 13). It should not be assumed, therefore, that the "good wine" was stronger than the other: it is rather to be presumed that it was milder. The wine referred to here was doubtless such as was commonly drunk in Palestine. That was the pure juice of the grape. It was not brandied wine, nor drugged wine, nor wine compounded of various substances, such as we drink in this land. The common wine drunk in Palestine was that which was the simple juice of the grape. We use the word wine now to denote the kind of liquid which passes under that name in this country--always containing a considerable portion of alcohol --not only the alcohol produced by fermentation, but alcohol added to keep it or make it stronger. But we have no right to take that sense of the word, and go with it to the interpretation of the Scriptures. We should endeavour to place ourselves in the exact circumstances of those times, ascertain precisely what idea the word would convey to those who used it then, and apply that sense to the word in the interpretation of the Bible; and there is not the slightest evidence that the word so used would have conveyed any idea but that of the pure juice of the grape, nor the slightest circumstance mentioned in this account that would not be fully met by such a supposition. No man should adduce this instance in favour of drinking wine unless he can prove that the wine made in the" water-pots" of Cana was just like the wine which he proposes to drink. The Saviour's example may be always pleaded JUST AS IT WAS; but it is a matter of obvious and simple justice that we should find out exactly what the example was before we plead it. There is, moreover, no evidence that any other part of the water was converted into wine than that which was drawn out of the water-casks for the use of the guests. On this supposition, certainly, all the circumstances of the case are met, and the miracle would be more striking. All that was needed was to furnish a supply when the wine that had been prepared was nearly exhausted. The object was not to furnish a large quantity for future use. The miracle, too, would in this way be more apparent and impressive. On this supposition, the casks would appear to be filled with water only; as it was drawn out, it was pure wine. Who could doubt, then, that there was the exertion of miraculous power? All, therefore, that has been said about the Redeemer's furnishing a large quantity of wine for the newly-married pair, and about his benevolence in doing it, is wholly gratuitous. There is no evidence of it whatever; and it is not necessary to suppose it in order to an explanation of the circumstances of the case. {h} "kept" Ps 104:15; Pr 9:2,5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 11 Verse 11. This beginning of miracles. This his first public miracle. This is declared by the sacred writer to be a miracle-- that is, an exertion of divine power, producing a change of the substance of water into wine, which no human power could do. Manifested forth. Showed; exhibited. His glory. His power, and proper character as the Messiah; showed that he had divine power, and that God had certainly commissioned him. This is shown to be a real miracle by the following considerations: 1st. Real water was placed in the vessels. This the servants believed, and there was no possibility of deception. 2nd. The water was placed where it was not customary to keep wine. It could not be pretended that it was merely a mixture of water and wine. 3rd. It was judged to be wine without knowing whence it came. There was no agreement between Jesus and the governor of the feast to impose on the guests. 4th. It was a change which nothing but divine power could effect. He that can change water into a substance like the juice of the grape must be clothed with divine power. Believed on him. This does not mean that they did not before believe on him, but that their faith was confirmed or strengthened. They saw a miracle, and it satisfied them that he was the Messiah. Before this they believed on the testimony of John, and from conversation with Jesus (Joh 1:35-51); now they saw that he was invested with almighty power, and their faith was established. From this narrative we may learn, 1st. That marriage is honourable, and that Jesus, if sought, will not refuse his presence and blessing on such an occasion. 2nd. On such an occasion the presence and approbation of Christ should be sought. No compact formed on earth is more important; none enters so deeply into our comfort in this world; perhaps none will so much affect our destiny in the world to come. It should be entered into, then, in the fear of God. 3rd. On all such occasions our conduct should be such that the presence of Jesus would be no interruption or disturbance. He is holy. He is always present in every place; and on all festival occasions our deportment should be such as that we should welcome the presence of the Lord Jesus Christ. That is not a proper state of feeling or employment which would be interrupted by the presence of the Saviour. 4th. Jesus delighted to do good. In the very beginning of his ministry he worked a miracle to show his benevolence. This was the appropriate commencement of a life in which he was to go about doing good. He seized every opportunity of doing it; and at a marriage feast, as well as among the sick and poor, he showed the character which he always sustained --that of a benefactor of mankind. 5th. An argument cannot be drawn from this instance in favour of intemperate drinking. There is no evidence that any who were present on that occasion drank too freely. 6th. Nor can an argument be drawn from this case in favour even of drinking wine such as we have. The common wine of Judea was the pure juice of the grape, without any mixture of alcohol, and was harmless. It was the common drink of the people, and did not tend to produce intoxication. Our wines are a mixture of the juice of the grape and of brandy, and often of infusions of various substances to give it colour and taste, and the appearance of wine. Those wines are little less injurious than brandy, and the habit of drinking them should be classed with the drinking of all other liquid fires. The following table will show the danger of drinking the wines that are in common use : Brandy has fifty-three parts and 39 hundredths in a hundred of alcohol; or .........................53.39 per cent. Rum ................................53.68 " Whisky, Scotch .....................54.32 " Holland Gin ........................51.60 " Port Wine, highest kind ............25.83 " lowest ..................21.40 " Madeira, highest .............. 29.42 " lowest .............. 19.34 " Lisbon .............................18.94 " Malaga .............................17.26 " Red Champagne ......................11.30 " White " ..................... 12.80 " Currant Wine .......................20.25 " It follows that a man who drinks two glasses of most of the wines used has taken as much alcohol as if he had taken one glass of brandy or whisky, and why should he not as well drink the alcohol in the brandy as in the Wine? What difference can it make in morals? What difference in its effects on his system? The experience of the world has shown that water, pure water, is the most wholesome, safe, and invigorating drink for man. {i} "manifested forth his glory" Joh 1:14 {k} "and his disciples" Joh 5:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 12 Verse 12. To Capernaum. See Barnes "Mt 4:13". Not many days. The reason why he remained there no longer was that the Passover was near, and they went up to Jerusalem to attend it. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 13 Verse 13. The Jews' passover. The feast among the Jews called the Passover. See Barnes "Mt 26:2, also Mt 26:3-17. And Jesus went up to Jerusalem. Every male among the Jews was required to appear at this feast. Jesus, in obedience to the law, went up to observe it. This is the first Passover on which he attended after he entered on the work of the ministry. It is commonly supposed that he observed three others-- one recorded Lu 6:1, another Joh 6:4, and the last one on the night before he was crucified, Joh 11:55. As his baptism when he entered on his ministry had taken place some time before this --probably not far from six months-- it follows that the period of his ministry was not far from three years and a half, agreeably to the prophecy in Da 9:27. {l} "passover" Ex 12:14 {m} "Jesus" Joh 2:23; 5:1; 6:4; 11:55 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 14 Verse 14. Found in the temple, &c. The transaction here recorded is in almost all respects similar to that which has been explained in the See Barnes "Mt 21:12". This took place at the commencement of his public ministry; that at the close. On each occasion he showed that his great regard was for the pure worship of his Father; and one great design of his coming was to reform the abuses which had crept into that worship, and to bring man to a proper regard for the glory of God. If it be asked how it was that those engaged in this traffic so readily yielded to Jesus of Nazareth, and that they left their gains and their property, and fled from the temple at the command of one so obscure as he was, it may be replied, 1st. That their consciences reproved them for their impiety, and they could not set up the appearance of self-defence. 2nd. It was customary in the nation to cherish a profound regard for the authority of a prophet; and the appearance and manner of Jesus--so fearless, so decided, so authoritative--led them to suppose he was a prophet, and they were afraid to resist him. 3rd. He had even then a wide reputation among the people, and it is not improbable that many supposed him to be the Messiah. 4th. Jesus on all occasions had a most wonderful control over men. None could resist him. There was something in his manner, as well as in his doctrine, that awed men, and made them tremble at his presence. Comp. Joh 18:5,6. On this occasion he had the manner of a prophet, the authority of God, and the testimony of their own consciences, and they could not, therefore, resist the authority by which he spoke. Though Jesus thus purified the temple at the commencement of his ministry, yet in three years the same scene was to be repeated. See Mt 21:12. And from this we may learn, 1st. How soon men forget the most solemn reproofs, and return to evil practices. 2nd. That no sacredness of time or place will guard them from sin. In the very temple, under the very eye of God, these men soon returned to practices for which their consciences reproved them, and which they knew God disapproved. 3rd. We see here how strong is the love of gain--the ruling passion of mankind. Not even the sacredness of the temple, the presence of God, the awful ceremonials of religion, deterred them from this unholy traffic. So wicked men and hypocrites will always turn religion, if possible, into gain; and not even the sanctuary, the Sabbath, or the most awful and sacred scenes, will deter them from schemes of gain. Comp. Am 8:5. So strong is this grovelling passion, and so deep is that depravity which fears not God, and regards not his Sabbaths, his sanctuary, or his law. {n} "And found in the temple" Mt 21:12; Mr 11:15; Lu 19:45 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 15 Verse 15. A scourge. A whip. Of small cords. This whip was made as an emblem of authority, and also for the purpose of driving from the temple the cattle which had been brought there for sale. There is no evidence that he used any violence to the men engaged in that unhallowed traffic. The original word implies that these cords were made of twisted rushes or reeds-- probably the ancient material for making ropes. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 16 Verse 16. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 17 Verse 17. It was written, &c. This is recorded in Ps 69:9. Its meaning is, that he was affected with great zeal or concern for the pure worship of God. The zeal of thine house. Zeal is intense ardour in reference to any object. The zeal of thine house means extraordinary concern for the temple of God; intense solicitude that the worship there should be pure, and such as God would approve. Hath eaten me up. Hath absorbed me, or engaged my entire attention and affection; hath surpassed all other feelings, so that it may be said to be the one great absorbing affection and desire of the mind. Here is an example set for ministers and for all Christians. In Jesus this was the great commanding sentiment of his life. In us it should be also. In this manifestation of zeal he began and ended his ministry. In this we should begin and end our lives. We learn, also, that ministers of religion should aim to purify the church of God. Wicked men, conscience-smitten, will tremble when they see proper zeal in the ministers of Jesus Christ; and there is no combination of wicked men, and no form of depravity, that can stand before the faithful, zealous, pure preaching of the gospel. The preaching of every minister should be such that wicked men will feel that they must either become Christians or leave the house of God, or spend their lives there in the consciousness of guilt and the fear of hell. {o} "The zeal" Ps 69:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 18 Verse 18. What sign, &c. What miracle dost thou work? He assumed the character of a prophet. He was reforming, by his authority, the temple. It was natural to ask by what authority this was done; and as they had been accustomed to miracles in the life of Moses, and Elijah, and the other prophets, so they demanded evidence that he had authority thus to cleanse the house of God. Seeing that thou doest. Rather "by what title or authority thou doest these things." Our translation is ambiguous. They wished to know by what miracle he had shown, or could show, his right to do those things. {p} "What sign" Mt 12:38; Joh 6:30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 19 Verse 19. Destroy this temple. The evangelist informs us (Joh 2:21) that by temple, here, he meant his body. It is not improbable that he pointed with his finger to his body as he spoke. The word destroy, used here in the imperative, has rather the force of the future. Its meaning may thus be expressed: "You are now profaners of the temple of God. You have defiled the sanctuary; you have made it a place of traffic. You have also despised my authority, and been unmoved by the miracles which I have already wrought. But your wickedness will not end here. You will oppose me more and more; you will reject and despise me, until in your wickedness you will take my life and destroy my body." Here was therefore a distinct prediction both of his death and the cause of it. The word temple, or dwelling, was not unfrequently used by the Jews to denote the body as being the residence of the spirit, 2 Co 5:1. Christians are not unfrequently called the temple of God, as being those in whom the Holy Spirit dwells on earth, 1 Co 3:16,17; 1 Co 6:19; 2 Co 6:16. Our Saviour called his body a temple in accordance with the common use of language, and more particularly because in him the fulness of the Godhead dwelt bodily, Col 2:9. The temple at Jerusalem was the appropriate dwelling-place of God. His visible presence was there peculiarly manifested, 2 Ch 36:15; Ps 76:2. As the Lord Jesus was divine--as the fulness of the Godhead dwelt in him--so his body might be called a temple. In three days I will raise it up. The Jews had asked a miracle of him in proof of his authority--that is, a proof that he was the Messiah. He tells them that a full and decided proof of that would be his resurrection from the dead. Though they would not be satisfied by any other miracle, yet by this they ought to be convinced that he came from heaven, and was the long-expected Messiah. To the same evidence that he was the Christ he refers them on other occasions. See Mt 12:38,39. Thus early did he foretell his death and resurrection, for at the beginning of his work he had a clear foresight of all that was to take place. This knowledge shows clearly that he came from heaven, and it evinces, also, the extent of his love--that he was willing to come to save us, knowing clearly what it would cost him. Had he come without such an expectation of suffering, his love might have been far less; but when he fully knew all that was before him, when he saw that it would involve him in contempt and death, it shows compassion "worthy of a God" that he was willing to endure the load of all our sorrows, and die to save us from death everlasting. When Jesus says, "I will raise it up," it is proof, also, of divine power. A mere man could not say this. No deceased man can have such power over his body; and there must have been, therefore, in the person of Jesus a nature superior to human to which the term "I" could be applied, and which had power to raise the dead--that is, which was divine. {q} "Destroy this temple" Mt 26:61; 27:40 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 20 Verse 20. Then said the Jews, &c. The Jews, either from the ambiguity of his language, or more probably from a design to cavil, understood him as speaking of the temple at Jerusalem. What he said here is all the evidence that they could adduce on his trial (Mt 26:61; Mr 14:58), and they reproached him with it when on the cross, Mt 27:40. The Jews frequently perverted our Saviour's meaning. The language which he used was often that of parables or metaphor; and as they sought to misunderstand him and pervert his language, so he often left them to their own delusions, as he himself says, "that seeing they might not see, and hearing they might not understand," Mt 13:13. This was a case which they might, if they had been disposed, have easily understood. They were in the temple; the conversation was about the temple; and though he probably pointed to his body, or designated it in some plain way, yet they chose to understand him as referring to the temple itself; and as it appeared so improbable that he could raise up that in three days, they sought to pervert his words and pour ridicule on his pretensions. Forty and six years, &c. The temple in which they then were was that which was commonly called the second temple, built after the return of the Jews from Babylon. See Barnes "Mt 21:12". This temple Herod the Great commenced repairing, or began to rebuild, in the eighteenth year of his reign--that is, sixteen years before the birth of Christ (Jos. Ant., b. xv. 1). The main body of the temple he completed in nine years and a half (Jos. Ant., xv. 5, 6), yet the temple, with its outbuildings, was not entirely complete in the time of our Saviour. Herod continued to ornament it and to perfect it even till the time of Agrippa (Jos. Ant., b. xx. ch. viii. § 11). As Herod began to rebuild the temple sixteen years before the birth of Jesus, and as what is here mentioned happened in the thirtieth year of the age of Jesus, so the time which had been occupied in it was forty-six years. This circumstance is one of the many in the New Testament which show the accuracy of the evangelists, and which prove that they were well acquainted with what they recorded. It demonstrates that their narration is true. Impostors do not trouble themselves to be very accurate about names and dates, and there is nothing in which they are more liable to make mistakes. Wilt thou, &c. This is an expression of contempt. Herod, with all his wealth and power, had been engaged in this work almost half a century. Can you, an obscure and unknown Galilean, accomplish it in three days? The thing, in their judgment, was ridiculous, and showed, as they supposed, that he had no authority to do what he had done in the temple. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 21 Verse 21. No Barnes text on this verse. {r} "temple" Eph 2:21,22; Col 2:9; He 8:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 22 Verse 22. When he was risen from the dead, &c. This saying of our Saviour at that time seemed obscure and difficult. The disciples did not understand it, but they treasured it up in their memory, and the event showed what was its true meaning. Many prophecies are obscure when spoken which are perfectly plain when the event takes place. We learn from this, also, the importance of treasuring up the truths of the Bible now, though we may not perfectly understand them. Hereafter they may be plain to us. It is therefore important that children should learn the truths of the sacred Scriptures. Treasured up in their memory, they may not be understood now, but hereafter they may be clear to them. Every one engaged in teaching a Sunday-school, therefore, may be imparting instruction which may be understood, and may impart comfort, long after the teacher has gone to eternity. They believed. That is, after he rose from the dead. The scripture. The Old Testament, which predicted his resurrection. Reference here must be made to Ps 16:10, comp. Ac 2:27-32, Ac 13:35-37; Ps 2:7, comp. Ac 13:33. They understood those Scriptures in a sense different from what they did before. The word which Jesus had said. The prediction which he had made respecting his resurrection in this place and on other occasions. See Mt 20:19; Lu 18:32,33. {s} "his disciples" Lu 24:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 23 Verse 23. Feast-day. Feast. During the celebration of the Passover, which continued eight days. Miracles which he did. These miracles are not particularly recorded. Jesus took occasion to work miracles, and to preach at that time, for a great multitude were present from all parts of Judea. It was a favourable opportunity for making known his doctrines and showing the evidence that he was the Christ, and he embraced it. We should always seek and embrace opportunities of doing good, and we should not be deterred, but rather excited, by the multitude around us to make known our real sentiments on the subject of religion. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 24 Verse 24. Did not commit himself. The word translated commit here is the same which in Joh 2:23 is translated believed. It means to put trust or confidence in. Jesus did not put trust or reliance in them. He did not leave himself in their hands. He acted cautiously and prudently. The proper time for him to die had not come, and he secured his own safety. The reason why he did not commit himself to them is that he knew all men. He knew the inconstancy and fickleness of the multitude. He knew how easily they might be turned against him by the Jewish leaders, and how unsafe he would be if they should be moved to sedition and tumult. {t} "he knew all men" 1 Sa 16:7; 1 Ch 28:9; 29:17; Jer 17:9,10; Mt 9:4 Lu 16:30; Ac 1:24; Re 2:23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 2 - Verse 25 Verse 25. Should testify of man. Should give him the character of any man. He knew what was in man. This he did because he had made all Joh 1:3, and because he was God, Joh 1:1. There can be no higher evidence than this that he was omniscient, and was therefore divine. To search the heart is the prerogative of God alone (Jer 17:10); and as Jesus knew what was in these disciples, and as it is expressly said that he knew what was in man--that is, in all men-- so it follows that he must be equal with God. As he knows all, he is acquainted with the false pretentions and professions of hypocrites. None can deceive him. He also knows the wants and desires of all his real friends. He hears their groans, he sees their sighs, he counts their tears, and in the day of need will come to their relief. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 1 Verse 1. A man of the Pharisees. A Pharisee. See Barnes "Mt 3:3". Nicodemus, a ruler of the Jews. One of the Sanhedrim, or great council of the nation. He is twice mentioned after this as being friendly to our Saviour; in the first instance as advocating his cause, and defending him against the unjust suspicion of the Jews Joh 7:50, and in the second instance as one who came to aid in embalming his body, Joh 19:39. It will be recollected that the design of John in writing this gospel was to show that Jesus was the Messiah. To do this he here adduces the testimony of one of the rulers of the Jews, who early became convinced of it, and who retained the belief of it until the death of Jesus. {a} "Nicodemus" Joh 7:50,51; 19:39 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 2 Verse 2. The same came to Jesus. The design of his coming seems to have been to inquire more fully of Jesus what was the doctrine which he came to teach. He seems to have been convinced that he was the Messiah, and desired to be farther instructed in private respecting his doctrine. It was not usual for a man of rank, power, and riches to come to inquire of Jesus in this manner; yet we may learn that the most favourable opportunity for teaching such men the nature of personal religion is when they are alone. Scarcely any man, of any rank, will refuse to converse on this subject when addressed respectfully and tenderly in private. In the midst of their companions, or engaged in business, they may refuse to listen or may cavil. When alone, they will hear the voice of entreaty and persuasion, and be willing to converse on the great subjects of judgment and eternity. Thus Paul says (Ga 2:2), "privately to them which are of reputations;" evincing his consummate prudence, and his profound knowledge of human nature. By night. It is not mentioned why he came by night. It might have been that, being a member of the Sanhedrim, he was engaged all the day; or it may have been because the Lord Jesus was occupied all the day in teaching publicly and in working miracles, and that there was no opportunity for conversing with him as freely as he desired; or it may have been that he was afraid of the ridicule and contempt of those in power, and fearful that it might involve him in danger if publicly known; or it may have been that he was afraid that if it were publicly known that he was disposed to favour the Lord Jesus, it might provoke more opposition against him and endanger his life. As no bad motive is imputed to him, it is most in accordance with Christian charity to suppose that his motives were such as God would approve, especially as the Saviour did not reprove him. We should not be disposed to blame men where Jesus did not, and we should desire to find goodness in every man rather than be ever on the search for evil motives. 1 Co 13:4-7. We may learn here, 1st. That our Saviour, though engaged during the day, did not refuse to converse with an inquiring sinner at night. Ministers of the gospel at all times should welcome those who are asking the way to life. 2nd. That it is proper for men, even those of elevated rank, to inquire on the subject of religion. Nothing is so important as religion, and no temper of mind is more lovely than a disposition to ask the way to heaven. At all times men should seek the way of salvation, and especially in times of great religious excitement they should make inquiry. At Jerusalem, at the time referred to here, there was great solicitude. Many believed on Jesus. He wrought miracles, and preached, and many were converted. There was what would now be called a revival off religion, having all the features of a work of grace. At such a season it was proper, as it is now, that not only the poor, but the rich and great, should inquire the path to life. Rabbi. This was a title of respect conferred on distinguished Jewish teachers, somewhat in the way that the title doctor of divinity is now conferred. See Barnes "Joh 1:38". Our Saviour forbade his disciples to wear that title (See Barnes "Joh 1:38") , though it was proper for him to do it, as being the great Teacher of mankind. It literally signifies great, and was given by Nicodemus, doubtless, because Jesus gave distinguished proofs that he came as a teacher from God. We know. I know, and those with whom I am connected. Perhaps he was acquainted with some of the Pharisees who entertained the same opinion about Jesus that he did, and he came to be more fully confirmed in the belief. Come from God. Sent by God. This implies his readiness to hear him, and his desire to be instructed. He acknowledges the divine mission of Jesus, and delicately asks him to instruct him in the truth of religion. When we read the words of Jesus in the Bible, it should be with a belief that he came from God, and was therefore qualified and authorized to teach us the way of life. These miracles. The miracles which he wrought in the temple and at Jerusalem, Joh 2:23. Except God be with him. Except God aid him, and except his instructions are approved by God. Miracles show that a prophet or religious teacher comes from God, because God would not work a miracle in attestation of a falsehood or to give countenance to a false teacher. If God gives a man power to work a miracle, it is proof that he approves the teaching of that man, and the miracle is the proof or the credential that he came from God. {b} "for no man" Joh 9:16,33; Ac 2:22 {c} "God be with him" Ac 10:38 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 3 Verse 3. Verily, verily. An expression of strong affirmation, denoting the certainty and the importance of what he was about to say. Jesus proceeds to state one of the fundamental and indispensable doctrines of his religion. It may seem remarkable that he should introduce this subject in this manner; but it should be remembered that Nicodemus acknowledged that he was a teacher come from God; that he implied by that his readiness and desire to receive instruction; and that it is not wonderful, therefore, that Jesus should commence with one of the fundamental truths of his religion. It is no part of Christianity to conceal anything. Jesus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Nothing was kept back for fear of offending men of wealth or power; and for them, as well as the most poor and lowly, it was declared to be indispensable to experience, as the first thing in religion, a change of heart and of life. Except a man. This is a universal form of expression designed to include all mankind. Of each and every man it is certain that unless he is born again he cannot see the kingdom of God. It includes, therefore, men of every character and rank, and nation, moral and immoral, rich and poor, in office and out of office, old and young, bond and free, the slave and his master, Jew and Gentile. It is clear that our Saviour intended to convey to Nicodemus the idea, also, that he must be born again. It was not sufficient to be a Jew, or to acknowledge him to be a teacher sent by God--that is, the Messiah; it was necessary, in addition to this, to experience in his own soul that great change called the new birth or regeneration. Be born again. The word translated here again means also from above, and is so rendered in the margin. It is evident, however, that Nicodemus understood it not as referring to a birth from above, for if he had he would not have asked the question in Joh 3:4. It is probable that in the language which he used there was not the same ambiguity that there is in the Greek. The ancient versions all understood it as meaning again, or the second time. Our natural birth introduces us to light, is the commencement of life, throws us amid the works of God, and is the beginning of our existence; but it also introduces us to a world of sin. We early go astray. All men transgress. The imagination of the thoughts of the heart is evil from the youth up. We are conceived in sin and brought forth in iniquity, and there is none that doeth good, no, not one. The carnal mind is enmity against God, and by nature we are dead in trespasses and sins, Ge 8:21; Ps 14:2,3; Ps 51:5; Ro 1:29-32; 3:10-20; 8:7. All sin exposes men to misery here and hereafter. To escape from sin, to be happy in the world to come, it is necessary that man should be changed in his principles, his feelings, and his manner of life. This change, or the beginning of this new life, is called the new birth, or regeneration. It is so called because in many respects it has a striking analogy to the natural birth. It is the beginning of spiritual life. It introduces us to the light of the gospel. It is the moment when we really begin to live to any purpose. It is the moment when God reveals himself to us as our reconciled Father, and we are adopted into his family as his sons. And as every man is a sinner, it is necessary that each one should experience this change, or he cannot be happy or saved. This doctrine was not unknown to the Jews, and was particularly predicted as a doctrine that would be taught in the times of the Messiah. See De 10:16; Jer 4:4; 31:4,33; Eze 11:19; 36:25 Ps 51:12. The change in the New Testament is elsewhere called the new creation (2 Co 5:17; Ga 6:15), and life from the dead, or a resurrection, Eph 2:1; Joh 5:21,24. He cannot see. To see, here, is put evidently for enjoying ---or he cannot be fitted for it and partake of it. The kingdom of God. Either in this world or in that which is to come--that is, heaven. See Barnes "Mt 3:2". The meaning is, that the kingdom which Jesus was about to set up was so pure and holy that it was indispensable that every man should experience this change, or he could not partake of its blessings. This is solemnly declared by the Son of God by an affirmation equivalent to an oath, and there can be no possibility, therefore, of entering heaven without experiencing the change which the Saviour contemplated by the new birth. And it becomes every man, as in the presence of a holy God before whom he must soon appear, to ask himself whether he has experienced this change, and if he has not, to give no rest to his eyes until he has sought the mercy of God, and implored the aid of his Spirit that his heart may be renewed. {d} "Except" Joh 1:13; Ga 6:15; Eph 2:1; Tit 3:5; Jas 1:18; 1 Pe 1:23 1 Jo 2:29; 3:9 {1} "born again" or, "from above" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 4 Verse 4. How can a man, &c. It may seem remarkable that Nicodemus understood the Saviour literally, when the expression to be born again was in common use among the Jews to denote a change from Gentilism to Judaism by becoming a proselyte by baptism. The word with them meant a change from the state of a heathen to that of a Jew. But they never used it as applicable to a Jew, because they supposed that by his birth every Jew was entitled to all the privileges of the people of God. When, therefore, our Saviour used it of a Jew, when he affirmed its necessity of every man, Nicodemus supposed that there was an absurdity in the doctrine, or something that surpassed his comprehension, and he therefore asked whether it was possible that Jesus could teach so absurd a doctrine--as he could conceive no other sense as applicable to a Jew--as that he should, when old, enter a second time into his mother's womb and be born. And we may learn from this-- 1st. That prejudice leads men to misunderstand the plainest doctrines of religion. 2nd. That things which are at first incomprehensible or apparently absurd, may, when explained, become clear. The doctrine of regeneration, so difficult to Nicodemus, is plain to a child that is born of the Spirit. 3rd. Those in high rank in life, and who are learned, are often most ignorant about the plainest matters of religion. It is often wonderful that they exhibit so little acquaintance with the most simple subjects pertaining to the soul, and so much absurdity in their views. 4th. A doctrine is not to be rejected because the rich and the great do not believe or understand it. The doctrine of regeneration was not false because Nicodemus did not comprehend it. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 5 Verse 5. Be born of water. By water, here, is evidently signified baptism. Thus the word is used in Eph 5:26; Tit 3:5. Baptism was practised by the Jews in receiving a Gentile as a proselyte. It was practised by John among the Jews; and Jesus here says that it is an ordinance of his religion, and the sign and seal of the renewing influences of his Spirit. So he said (Mr 16:16), "He that believeth and is baptized shall be saved." It is clear from these places, and from the example of the apostles (Ac 2:38,41; 8:12-13,36-38; 9:18 Ac 10:47,48; 16:15,33; 18:8; 22:16; Ga 3:27) , that they considered this ordinance as binding on all who professed to love the Lord Jesus. And though it cannot be said that none who are not baptized can be saved, yet Jesus meant, undoubtedly, to be understood as affirming that this was to be the regular and uniform way of entering into his church; that it was the appropriate mode of making a profession of religion; and that a man who neglected this, when the duty was made known to him, neglected a plain command of God. It is clear, also, that any other command of God might as well be neglected or violated as this, and that it is the duty of everyone not only to love the Saviour, but to make an acknowledgment of that love by being baptized, and by devoting himself thus to his service. But, lest Nicodemus should suppose that this was all that was meant, he added that it was necessary that he should be born of the Spirit also. This was predicted of the Saviour, that he should baptize with the Holy Ghost and with fire, Mt 3:11. By this is clearly intended that the heart must be changed by the agency of the Holy Spirit; that the love of sin must be abandoned; that man must repent of crime and turn to God; that he must renounce all his evil propensities, and give himself to a life of prayer and holiness, of meekness, purity, and benevolence. This great change is in the Scripture ascribed uniformly to the Holy Spirit, Tit 3:5; 1 Th 1:6 Ro 5:5; 1 Pe 1:22. Cannot enter into. This is the way, the appropriate way, of entering into the kingdom of the Messiah here and hereafter. He cannot enter into the true church here, or into heaven in the world to come, except in connection with a change of heart, and by the proper expression of that change in the ordinances appointed by the Saviour. {e} "water" Mr 16:16; Ac 2:38 {f} "of the Spirit" Ro 8:2; 1 Co 2:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 6 Verse 6. That which is born of the flesh. To show the necessity of this change, the Saviour directs the attention of Nicodemus to the natural condition of man. By that which is born of the flesh he evidently intends man as he is by nature, in the circumstances of his natural birth. Perhaps, also, he alludes to the question asked by Nicodemus, whether a man could be born when he was old? Jesus tells him that if this could be, it would not answer any valuable purpose; he would still have the same propensities and passions. Another change was therefore indispensable. Is flesh. Partakes of the nature of the parent. Comp. Ge 5:3. As the parents are corrupt and sinful, so will be their descendants. See Job 14:4. And as the parents are wholly corrupt by nature, so their children will be the same. The word flesh here is used as meaning corrupt, defiled, sinful. The flesh in the Scriptures is often used to denote the sinful propensities and passions of our nature, as those propensities are supposed to have their seat in the animal nature. "The works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness," &c., Ga 5:19,20. See also Eph 2:3; 1 Pe 3:21; 2:18; 1 Jo 2:16; Re 8:5 Is born of the Spirit. Of the Spirit of God, or by the agency of the Holy Ghost. Is spirit. Is spiritual, like the spirit, that is, holy, pure. Here we learn, 1st. That all men are by nature sinful. 2nd. That none are renewed but by the Spirit of God. If man did the work himself, it would be still carnal and impure. 3rd. That the effect of the new birth is to make men holy. And, 4th. That no man can have evidence that he is born again who is not holy, and just in proportion as he becomes pure in his life will be the evidence that he is born of the Spirit. {g} "That which is born of the Spirit" 1 Co 15:47-49; 2 Co 5:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 7 Verse 7. Marvel not. Wonder not. It is possible that Nicodemus in some way still expressed a doubt of the doctrine, and Jesus took occasion in a very striking manner to illustrate it. {2} "born again" or, "from above" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 8 Verse 8. The wind bloweth, &c. Nicodemus had objected to the doctrine because he did not understand how it could be. Jesus shows him that he ought not to reject it on that account, for he constantly believed things quite as difficult. It might appear incomprehensible, but it was to be judged of by its effects. As in this case of the wind, the effects were seen, the sound was heard, important changes were produced by it, trees and clouds were moved, yet the wind is not seen, nor do we know whence it comes, nor by what laws it is governed; so it is with the operations of the Spirit. We see the changes produced, Men just now sinful become holy; the thoughtless become serious; the licentious become pure; the vicious, moral; the moral, religious; the prayerless, prayerful; the rebellious and obstinate, meek, and mild, and gentle. When we see such changes, we ought no more to doubt that they are produced by some cause--by some mighty agent, than when we see the trees moved, or the waters of the ocean piled on heaps, or feel the cooling effects of a summer's breeze. In those cases we attribute it to the wind, though we see it not, and though we do not understand its operations. We may learn, hence, 1st. That the proper evidence of conversion is the effect on the life. 2nd. That we are not too curiously to search for the cause or manner of the change. 3rd. That God has power over the most hardened sinner to change him, as he has power over the loftiest oak, to bring it down by a sweeping blast. 4th. That there may be great variety in the modes of the operation of the Spirit. As the wind sometimes sweeps with a tempest, and prostrates all before it, and sometimes breathes upon us in a mild evening zephyr, so it is with the operations of the Spirit. The sinner sometimes trembles and is prostrate before the truth, and sometimes is sweetly and gently drawn to the cross of Jesus. Where it listeth. Where it wills or pleases. So is every one, &c. Every one that is born of the Spirit is, in some respects, like the effects of the wind. You see it not, you cannot discern its laws, but you see its effects, and you know therefore that it does exist and operate. Nicodemus's objection was, that he could not see this change, or perceive how it could be. Jesus tells him that he should not reject a doctrine merely because he could not understand it. Neither could the wind be seen, but its effects were well known, and no one doubted the existence or the power of the agent. Comp. Ec 11:5. {h} "so is every one" 1 Co 2:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 9 Verse 9. How can these things be? Nicodemus was still unwilling to admit the doctrine unless he understood it; and we have here an instance of a man of rank stumbling at one of the plainest doctrines of religion, and unwilling to admit a truth because he could not understand how it could be, when he daily admitted the truth of facts in other things which he could as little comprehend. And we may learn, 1st. That men will often admit facts on other subjects, and be greatly perplexed by similar facts in religion. 2nd. That no small part of men's difficulties are because they cannot understand how or why a thing is. 3rd. That men of rank and learning are as likely to be perplexed by these things as those in the obscurest and humblest walks of life. 4th. That this is one reason why such men, particularly, so often reject the truths of the gospel. And, 5th. That this is a very unwise treatment of truth, and a way which they do not apply to other things. If the wind cools and refreshes me in summer--if it prostrates the oak or lashes the sea into foam--if it destroys my house or my grain, it matters little how it does this; and so of the Spirit. If it renews my heart, humbles my pride, subdues my sin, and comforts my soul, it is a matter of little importance how it does all this. Sufficient for me is it to know that it is done, and to taste the blessings which flow from the renewing and sanctifying grace of God. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 10 Verse 10. A master of Israel. A teacher of Israel; the same word that in the second verse is translated teacher. As such a teacher he ought to have understood this doctrine. It was not new, but was clearly taught in the Old Testament. See particularly Ps 51:10,16-17; Eze 11:19; 36:26. It may seem surprising that a man whose business it was to teach the people should be a stranger to so plain and important a doctrine; but when worldly-minded men are placed in offices of religion--when they seek those offices for the sake of ease or reputation, it is no wonder that they are strangers to the plain truths of the Bible; and there have been many, and there are still, who are in the ministry itself, to whom the plainest doctrines of the gospel are obscure. No man can understand the Bible fully unless he is a humble Christian, and the easiest way to comprehend the truths of religion is to give the heart to God and live to his glory. A child thus may have more real knowledge of the way of salvation than many who are pretended masters and teachers of Israel, Joh 7:17; Mt 11:25; Ps 8:2 compared with Mt 21:16. Of Israel. Of the Jews; of the Jewish nation. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 11 Verse 11. We speak. Jesus here speaks in the plural number, including himself and those engaged with him in preaching the gospel. Nicodemus had said (Joh 3:2), "We know that thou art," &c., including himself and those with whom he acted. Jesus in reply said, We, who are engaged in spreading the new doctrines about which you have come to inquire, speak what we know. We do not deliver doctrines which we do not practically understand. This is a positive affirmation of Jesus, which he had a right to make about his new doctrine. He knew its truth, and those who came into his kingdom knew it also. We learn here, 1st. That the Pharisees taught doctrines which they did not practically understand. They taught much truth (Mt 23:2), but they were deplorably ignorant of the plainest matters in their practical application. 2nd. Every minister of the gospel ought to be able to appeal to his own experience, and to say that he knows the truth which he is communicating to others. 3rd. Every Sunday-school teacher should be able to say, "I know what I am communicating; I have experienced what is meant by the new birth, and the love of God, and the religion which I am teaching." Testify. Bear witness to. That we have seen. Jesus had seen by his omniscient eye all the operations of the Spirit on the hearts of men. His ministers have seen its effects as we see the effects of the wind, and, having seen men changed from sin to holiness, they are qualified to bear witness to the truth and reality of the change. Every successful minister of the gospel thus becomes a witness of the saving power of the gospel. Ye receive not. Ye Pharisees. Though we give evidence of the truth of the new religion; though miracles are wrought, and proof is given that this doctrine came from heaven, yet you reject it. Our witness. Our testimony. The evidence which is furnished by miracles and by the saving power of the gospel. Men reject revelation though it is attested by the strongest evidence, and though it is constantly producing the most desirable changes in the hearts and lives of men. {i} "We speak that we do know" 1 Jo 1:1-8. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 12 Verse 12. If I have told you earthly things. Things which occur on earth. Not sensual or worldly things, for Jesus had said nothing of these; but he had told him of operations of the Spirit which had occurred on earth, whose effects were visible, and which might be, therefore, believed. These were the plainest and most obvious of the doctrines of religion. How shall ye believe. How will you believe. Is there any probability that you will understand them? Heavenly things. Things pertaining to the government of God and his doings in the heavens; things which are removed from human view, and which cannot be subjected to human sight; the more profound and inscrutable things pertaining to the redemption of men. Learn hence, 1st. The height and depth of the doctrines of religion. There is much that we cannot yet understand. 2nd. The feebleness of our understandings and the corruptions of our hearts are the real causes why doctrines of religion are so little understood by us. 3rd. There is before us a vast eternity, and there are profound wonders of God's government, to be the study of the righteous, and to be seen and admired by them for ever and ever. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 13 Verse 13. And no man hath ascended into heaven. No man, therefore, is qualified to speak of heavenly things, Joh 3:12. To speak of those things requires intimate acquaintance with them--demands that we have seen them; and as no one has ascended into heaven and returned, so no one is qualified to speak of them but He who came down from heaven. This does not mean that no one had gone to heaven or had been saved, for Enoch and Elijah had been borne there (Ge 5:24; comp. Heb 11:5; 2 Ki 2:11), and Abraham, Isaac, and Jacob, and others were there; but it means that no one had ascended and returned, so as to be qualified to speak of the things there. But he that came down, &c. The Lord Jesus. He is represented as coming down, because, being equal with God, he took upon himself our nature, Joh 1:14; Php 2:6,7. He is represented as sent by the Father, Joh 3:17,34; Ga 4:4; 1 Jo 4:9,10. The Son of man. Called thus from his being a man; from his interest in man; and as expressive of his regard for man. It is a favourite title which the Lord Jesus gives to himself. Which is in heaven. This is a very remarkable expression. Jesus, the Son of man, was then bodily on earth conversing with Nicodemus; yet he declares that he is at the same time in heaven. This can be understood only as referring to the fact that he had two natures--that his divine nature was in heaven, and his human nature on earth. Our Saviour is frequently spoken of in this manner. Comp. Joh 6:62; Joh 6:62; 17:5; 2 Co 8:9. As Jesus was in heaven--as his proper abode was there--he was fitted to speak of heavenly things, and to declare the will of God to man. And we may learn, 1st. That the truth about the deep things of God is not to be learned of men. No one has ascended to heaven and returned to tell us what is there; and no infidel, no mere man, no prophet, is qualified of himself to speak of them. 2nd. That all the light which we are to expect on those subjects is to be sought in the Scriptures. It is only Jesus and his inspired apostles and evangelists that can speak of those things. 3rd. It is not wonderful that some things in the Scriptures are mysterious. They are about things which we have not seen, and we must receive them on the testimony of one who has seen them. 4th. The Lord Jesus is divine. He was in heaven while on earth. He had, therefore, a nature far above the human, and is equal with the Father, Joh 1:1. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 14 Verse 14. And as Moses. Jesus proceeds in this and the following verses to state the reason why he came into the world; and, in order to this, he illustrates his design, and the efficacy of his coming, by a reference to the case of the brazen serpent, recorded in Nu 21:8,9. The people were bitten by flying fiery serpents. There was no cure for the bite. Moses was directed to make an image of the serpent, and place it in sight of the people, that they might look on it and be healed. There is no evidence that this was intended to be a type of the Messiah, but it is used by Jesus as strikingly illustrating his work. Men are sinners. There is no cure by human means for the maladies of the soul; and as the people who were bitten might look on the image of the serpent and be healed, so may sinners look to the Saviour and be cured of the moral maladies of our nature. Lifted up. Erected on a pole. Placed on high, so that it might be seen by the people. The serpent. The image of a serpent made of brass. In the wilderness. Near the land of Edom. In the desert and desolate country to the south of Mount Hor, Nu 21:4. Even so. In a similar manner and with a similar design. He here refers, doubtless, to his own death. Comp. Joh 12:32; 8:28. The points of resemblance between his being lifted up and that of the brazen serpent seem to be these: 1st. In each case those who are to/be benefited can be aided in no other way. The bite of the serpent was deadly, and could be healed only by looking on the brazen serpent; and sin is deadly in its nature, and can be removed only by looking on the cross. 2nd. The mode of their being lifted up. The brazen serpent was in the sight of the people, So Jesus was exalted from the earth--raised on a tree or cross. 3rd. The design was similar. The one was to save the life, the other the soul; the one to save from temporal, the other from eternal death. 4th. The manner of the cure was similar. The people of Israel were to look on the serpent and be healed, and so sinners are to look on the Lord Jesus that they may be saved. Must. It is proper; necessary; indispensable, if men are saved. Comp. Lu 24:26; 22:42. The Son of man. The Messiah. {l} "as Moses" Nu 21:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 15 Verse 15. That whosoever. This shows the fulness and freeness of the gospel. All may come and be saved. Believeth in him. Whosoever puts confidence in him as able and willing to save. All who feel that they are sinners, that they have no righteousness of their own, and are willing to look to him as their only Saviour. Should not perish. They are in danger, by nature, of perishing--that is, of sinking down to the pains of hell; of "being punished with everlasting destruction from the presence of the Lord and from the glory of his power," 2 Th 1:9. All who believe on Jesus shall be saved from this condemnation and be raised up to eternal life. And from this we learn, 1st. That there is salvation in no other. 2nd. That salvation is here full and free for all who will come. 3rd. That it is easy. What was more easy for a poor, wounded, dying Israelite, bitten by a poisonous serpent, than to look up to a brazen serpent? So with the poor, lost, dying sinner. And what more foolish than for such a wounded, dying man to refuse to look on a remedy so easy and effectual? So nothing is more foolish than for a lost and dying sinner to refuse to look on God's only Son, exalted on a cross to die for the sins of men, and able to save to the uttermost all who come to God by him. {m} "That whosoever" Joh 3:36; Heb 7:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 16 Verse 16. For God so loved. This does not mean that God approved the conduct of men, but that he had benevolent feelings toward them, or was earnestly desirous of their happiness. God hates wickedness, but he still desires the happiness of those who are sinful. He hates the sin, but loves the sinner. A parent may love his child and desire his welfare, and yet be strongly opposed to the conduct of that child. When we approve the conduct of another, this is the love of complacency; when we desire simply their happiness, this is the love of benevolence. The world. All mankind. It does not mean any particular part of the world, but man as man--the race that had rebelled and that deserved to die. See Joh 6:33; 17:21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances: 1st. All the world was in ruin, and exposed to the wrath of God. 2nd. All men were in a hopeless condition. 3rd. God gave his Son. Man had no claim on him; it was a gift--an undeserved gift. 4th. He gave him up to extreme sufferings, even the bitter pains of death on the cross. 5th. It was for all the world. He tasted "death for every man," He 2:9. He "died for all," 2 Co 5:15. "He is the propitiation for the sins of the whole world," 1 Jo 2:2. That he gave. It was a free and unmerited gift. Man had no claim; and when there was no eye to pity or arm to save, it pleased God to give his Son into the hands of men to die in their stead, Ga 1:4; Ro 8:32; Lu 22:19. It was the mere movement of love; the expression of eternal compassion, and of a desire that sinners should not perish forever. His only-begotten Son. See Barnes "Joh 1:14". This is the highest expression of love of which we can conceive. A parent who should give up his only son to die for others who are guilty--if this could or might be done--would show higher love than could be manifested in any other way. So it shows the depth of the love of God, that he was willing to give his only Son into the hands of sinful men that he might be slain, and thus redeem them from eternal sorrow. {n} "For God" 1 Jo 4:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 17 Verse 17. To condemn the world. Not to judge, or pronounce sentence on mankind. God might justly have sent him for this. Man deserved condemnation, and it would have been right to have pronounced it; but God was willing that there should be an offer of pardon, and the sentence of condemnation was delayed. But, although Jesus did not come then to condemn mankind, yet the time is coming when he will return to judge the living and the dead, Ac 17:31; 2 Co 5:10; Mt 25:31-46. {o} "For God" Lu 9:56 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 18 Verse 18. He that believeth. He that has confidence in him; that relies on him; that trusts to his merits and promises for salvation. To believe on him is to feel and act according to truth--that is, to go as lost sinners, and act toward him as a Saviour from sins; relying on him, and looking to him only for salvation. See Barnes "Mr 16:16". Is not condemned. God pardons sin, and delivers us from deserved punishment, because we believe on him. Jesus died in our stead; he suffered for us, and by his sufferings our sins are expiated, and it is consistent for God to forgive. When a sinner, therefore, believes on Jesus, he trusts in him as having died in his place, and God having accepted the offering which Christ made in our stead, as being an equivalent for our sufferings in hell, there is now no farther condemnation, Ro 8:1. He that believeth not. All who do not believe, whether the gospel has come to them or not. All men by nature. Is condemned already. By conscience, by law, and in the judgment of God. God disapproves of their character, and this feeling of disapprobation, and the expression of it, is the condemnation. There is no condemnation so terrible as this--that God disapproves our conduct, and that he will express his disapprobation. He will judge according to truth, and woe to that man whose conduct God cannot approve. Because. This word does not imply that the ground or reason of their condemnation is that they have not believed, or that they are condemned because they do not believe on him, for there are millions of sinners who have never heard of him; but the meaning is this: There is but one way by which men can be freed from condemnation. All men without the gospel are condemned. They who do not believe are still under this condemnation, not having embraced the only way by which they can be delivered from it. The verse may be thus paraphrased: "All men are by nature condemned. There is but one way of being delivered from this state--by believing on the Son of God. They who do not believe or remain in that state are still condemned, FOR they have not embraced the only way in which they can be freed from it." Nevertheless, those to whom the gospel comes greatly heighten their guilt and condemnation by rejecting the offers of mercy, and trampling under foot the blood of the Son of God, Lu 12:47; Mt 11:23; Heb 10:29 Pr 1:24-30. And there are thousands going to eternity under this double condemnation-- 1st. For positive, open sin; and, 2nd. For rejecting God's mercy, and despising the gospel of his Son. This it is which will make the doom of sinners in Christian lands so terrible. {p} "He that believeth" Joh 6:40,47 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 19 Verse 19. This is the condemnation. This is the cause of condemnation; or this is the reason why men are punished. That light is come. Light often denotes instruction, teaching, doctrine, as that by which we see clearly the path of duty. All the instruction that God gives us by conscience, reason, or revelation may thus be called light; but this word is used peculiarly to denote the Messiah or the Christ, who is often spoken of as the light. See Isa 60:1; 9:2. Compare Mt 4:16; also See Barnes "Joh 1:4". It was doubtless this light to which Jesus had particular reference here. Men loved darkness. Darkness is the emblem of ignorance, iniquity, error, superstition--whatever is opposite to truth and piety. Men are said to love darkness more than they do light when they are better pleased with error than truth, with sin than holiness, with Belial than Christ. Because their deeds are evil. Men who commit crime commonly choose to do it in the night, so as to escape detection. So men who are wicked prefer false doctrine and error to the truth. Thus the Pharisees cloaked their crimes under the errors of their system; and, amid their false doctrines and superstitions, they attempted to convince others that they had great zeal for God. Deeds. Works; actions. {q} "light is come into the world" Joh 1:4,9-11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 20 Verse 20. That doeth evil. Every wicked man. Hateth the light. This is true of all wicked men. They choose to practise their deeds of wickedness in darkness. They are afraid of the light, because they could be easily detected. Hence most crimes are committed in the night. So with the sinner against God. He hates the gospel, for it condemns his conduct, and his conscience would trouble him if it were enlightened. His deeds should be reproved. To reprove here means not only to detect or make manifest, but also includes the idea of condemnation when his deeds are detected. The gospel would make his wickedness manifest, and his conscience would condemn him. We learn from this verse, 1st. That one design of the gospel is to reprove men. It convicts them of sin in order that it may afford consolation. 2nd. That men by nature hate the gospel. No man who is a sinner loves it; and no man by nature is disposed to come to it, any more than an adulterer or thief is disposed to come to the daylight, and do his deeds of wickedness there. 3rd. The reason why the gospel is hated is that men are sinners. "Christ is hated because sin is loved." 4th. The sinner must be convicted or convinced of sin. If it be not in this world, it will be in the next. There is no escape for him; and the only way to avoid condemnation in the world to come is to come humbly and acknowledge sin here, and seek for pardon. {r} "neither cometh to the light" Job 24:23,17; Pr 4:18,19 {3} "reproved" or, "discovered" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 21 Verse 21. He that doeth truth. He who does right, or he that obeys the truth. Truth here is opposed to error and to evil. The sinner acts from falsehood and error. The good man acts according to truth. The sinner believes a lie that God will not punish, or that there is no God, or that there is no eternity and no hell. The Christian believes all these, and acts as if they were true. This is the difference between a Christian and a sinner. Cometh to the light. Loves the truth, and seeks it more and more. By prayer and searching the Scriptures he endeavours to as certain the truth, and yield his mind to it. May be made manifest. May be made clear or plain; or that it may be made plain that his deeds are wrought in God. He searches for truth and light that he may have evidence that his actions are right. Wrought in God. That they are performed according to the will of God, or perhaps by the assistance of God, and are such as God will approve. The actions of good men are performed by the influence and aid of God, Php 2:12. Of course, if they are performed by his aid, they are such as he will approve. Here is presented the character of a good man and a sincere Christian. We learn respecting that character, 1st. He does truth. He loves it, seeks it, follows it. 2nd. He comes to the light. He does not attempt to deceive himself or others. 3rd. He is willing to know himself, and aims to do it. He desires to know the true state of his heart before God. 4th. An especial object of his efforts is that his deeds may be wrought in God. He desires to be a good man; to receive continual aid from God, and to perform such actions as he will approve. This is the close of our Lord's discourse with Nicodemus--a discourse condensing the gospel, giving the most striking exhibition and illustration of truth, and representing especially the fundamental doctrine of regeneration and the evidence of the change. It is clear that the Saviour regarded this as lying at the foundation of religion. Without it we cannot possibly be saved. And now it becomes every reader, as in the presence of God, and in view of the judgment-seat of Christ, solemnly to ask himself whether he has experienced this change? whether he knows by experience what it is to be born of that Spirit? If he does he will be saved. If not, he is in the gall of bitterness and in the bond of iniquity, and should give no sleep to his eyes till he has made his peace with God. {s} "doeth truth" 1 Jo 1:6 {t} "they are wrought" 3 Jo 1:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 22 Verse 22. Land of Judea. The region round about Jerusalem. And baptized. Jesus did not himself administer the ordinance of baptism, but his disciples did it by his direction and authority, Joh 4:2. {u} "and baptized" Joh 4:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 23 Verse 23. In Enon. The word Enon, or AEnon, means a fountain, and was doubtless given to this place because of the fountains there. On the situation of the place nothing certain has been determined. Eusebius places it 8 Roman miles south of Scythopolis or Bethshen, and 53 north-east of Jerusalem. Near to Salim. It would seem from this that Salim was better known then than Enon, but nothing can be determined now respecting its site. These places are believed to have been on the west side of the Jordan. Because there was much water there. John's preaching attracted great multitudes. It appears that they remained with him probably many days. In many parts of that country, particularly in the hilly region near where John preached, it was difficult to find water to accommodate the necessities of the people, and perhaps, also, of the camels with which those from a distance would come. To meet their necessities, as well as for the purpose of baptizing, he selected a spot that was well watered, probably, with springs and rivulets. Whether the ordinance of baptism was performed by immersion or in any other mode, the selection of a place well watered was proper and necessary. The mention of the fact that there was much water there, and that John selected that as a convenient place to perform his office as a baptizer, proves nothing in regard to the mode in which the ordinance was administered, since he would naturally select such a place, whatever was the mode. Where numbers of people came together to remain any time, it is necessary to select such a place, whatever their employment. An encampment of soldiers is made on the same principles, and in every camp-meeting that I have ever seen, a place is selected where there is a good supply of water, though not one person should be immersed during the whole services. As all the facts in the case are fully met by the supposition that John might have baptized in some other way besides immersion, and as it is easy to conceive another reason that is sufficient to account for the fact that such a place was selected, this passage certainly should not be adduced to prove that he performed baptism only in that manner. {v} "Salim" 1 Sa 9:4 {w} "and they came there" Mt 3:5,6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 24 Verse 24. For John was not yet cast into prison. See Lu 3:20. The mention of this shows that John was not imprisoned till some time after our Lord entered on his ministry. The design of John was to call men to repentance, and to prepare them for the Messiah, and this he continued to do after our Saviour commenced his work. It shows that a minister of religion should be industrious to the day of his death. John still toiled in his work not the less because the Messiah had come. So ministers should not labour less when Christ appears by his Spirit, and takes the work into his own hands, and turns many to himself. {x} "For John was" Mt 14:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 25 Verse 25. A question. Rather a controversy --a dispute. John's disciples. Those who had been baptized by him, and who attached great efficacy and importance to the teaching of their master. Comp. See Barnes "Ac 19:1, also Ac 19:2-5. And the Jews. Many manuscripts, some of the fathers, and the ancient Syriac version, read this in the singular number-- "with a Jew," one who, it is commonly supposed, had been baptized by the disciples of Jesus. About purifying. What the precise subject of this dispute was we do not know. From what follows, it would seem probable that it was about the comparative value and efficacy of the baptism performed by John and by the disciples of Jesus. The word purifying may be applied to baptism, as it was an emblem of repentance and purity, and was thus used by the Jews, by John, and by Jesus. About this subject it seems that a dispute arose, and was carried to such a length that complaint was made to John. From this we may learn, 1st. That even in the time of Jesus, when the gospel began to be preached, there was witnessed--what has been ever since --unhappy disputings on the subject of religion. Even young converts may, by overheated zeal and ignorance, fall into angry discussion. 2nd. That such discussions are commonly about some unimportant matter of religion--something which they may not yet be qualified to understand, and which does not materially affect them if they could. 3rd. That such disputes are often connected with a spirit of proselytism-- with boasting of the superior excellence of the sect with which we are connected, or in connection with whom we have been converted, and often with a desire to persuade others to join with us. 4th. That such a spirit is eminently improper on such occasions. Love should characterize the feelings of young converts; a disposition to inquire and not to dispute; a willingness that all should follow the dictates of their own consciences, and not a desire to proselyte them to our way of thinking or to our church. It may be added that there is scarcely anything which so certainly and effectually arrests a revival of religion as such a disposition to dispute, and to make proselytes to particular modes of faith, and of administering the ordinances of the gospel. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 26 Verse 26. Came unto John. Came to him with their complaint; envious and jealous at the success of Jesus, and evidently irritated from the discussion, as if their master was about to lose his popularity. Rabbi. Master. See Barnes "Mt 23:7". Acknowledging him as their master and teacher. That was with thee. Who was baptized by thee. Thou barest witness. See Joh 1:29-35. All men come to him. This was the source of their difficulty. It was that Jesus was gaining popularity; that the people flocked to him; that they feared that John would be forsaken, and his followers be diminished in numbers and influence. Thus many love their sect more than they do Christ, and would be more rejoiced that a man became a Presbyterian, a Methodist, a Baptist, than that he became a sincere and humble Christian. This is not the spirit of the gospel. True piety teaches us to rejoice that sinners turn to Christ and become holy, whether they follow us or not. See Mr 9:38,39. Let Jesus be exalted, and let men turn to him, is the language of religion, whatever denomination they may feel it their duty to follow. {y} "to whom thou barest witness" Joh 1:7,15 {z} "all men come to him" Ps 65:2; Isa 45:23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 27 Verse 27. John answered, &c. John did not enter into their feelings or sympathize with their love of party. He came to honour Jesus, not to build up a sect. He rejoiced at the success of the Messiah, and began to teach them to rejoice in it also. A man can receive nothing, &c. All success is from heaven. All my success was from God. All the success of Jesus is from God. As success comes from the same source, we ought not to be envious. It is designed to answer the same end, and, by whomsoever accomplished, the hand of God is in it, and we should rejoice. If Jesus and his disciples are successful, if all men flee to him, it is proof that God favours him, and you should rejoice. {a} "A man" 1 Co 2:12-14; 4:7; Heb 5:4; Jas 1:17 {4} "receive nothing" or, "take unto himself" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 28 Verse 28. Bear me witness. You remember that at first I told you I was not the Messiah. As he had been witness to Jesus--as he came for no other end but to point him out to the Jews, they ought not to suppose that he was his superior. It was but reasonable to expect that Christ himself would be more successful than his forerunner. "I came, not to form a separate party, a peculiar sect, but to prepare the way that he might be more successful, and that the people might be ready for his coming, and that he might have the success which he has actually met with. You should rejoice, therefore, at that success, and not enter it, for his success is the best proof of the greatness of my word, and of its success also." {b} "I am not the Christ" Joh 1:20,27 {c} "I am sent before him" Lu 1:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 29 Verse 29. He that hath the bride, &c. This is an illustration drawn from marriage. The bride belongs to her husband. So the church, the bride of the Messiah, belongs to him. It is to be expected, therefore, and desired, that the people should flock to him. But the friend of the bridegroom. He whose office it is to attend him on the marriage occasion. This was commonly the nearest friend, and was a high honour. Rejoiceth greatly. Esteems himself highly honoured by the proof of friendship. The bridegroom's voice. His commands, requests, or conversation. This is my joy, &c. "I sustain to the Messiah the relation which a groomsman does to the groom. The chief honour and the chief joy is not mine, but his. It is to be expected, therefore, that the people will come to him, and that his success will be great." The relation of Christ to the church is often compared with the marriage relation, denoting the tenderness of the union, and his great love for his people. Comp. Isa 62:5; Re 21:2,9; 22:17; Eph 5:26,27,32 2 Co 11:2. {d} "bride" So 4:8-12; Jer 2:2; Eze 16:8; Hos 2:19,20; Mt 22:2 2 Co 11:2; Eph 5:25,27; Re 21:9 {e} "friend of the bridegroom" Joh 6:33; 8:23; Eph 1:20,21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 30 Verse 30. He must increase. His authority and influence among the people must grow. His doctrine shall continue to spread till it extends through all the earth. I must decrease. "The purpose of my ministry is to point men to him. When that is done my work is done. I came not to form a party of my own, nor to set up a religion of my own; and my teaching must cease when he is fully established, as the light of the morning star fades away and is lost in the beams of the rising sun." This evinced John's humility and willingness to be esteemed as nothing if he could honour Christ. It shows us, also, that it is sufficient honour for man if he may be permitted to point sinners to the Lord Jesus Christ. No work is so honourable and joyful as the ministry of the gospel; none are so highly honoured as those who are permitted to stand near the Son of God, to hear his voice, and to lead perishing men to his cross. Comp. Da 12:3. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 31 Verse 31. He that cometh from above. The Messiah, represented as coming down from heaven. See Joh 3:13; 6:33; 8:23. It has been doubted whether the remainder of this chapter contains the words of John the Baptist or of the evangelist. The former is the more probable opinion, but it is difficult to decide it, and it is of very little consequence. Is above all. In nature, rank, and authority. Is superior to all prophets (Heb 1:1,2); to all angels (Heb 1:4-14), and is over all the universe as its sovereign Lord, Re 9:5; Eph 1:21,22; Col 1:15-19; 1 Co 15:25. He that is of the earth. He who has no higher nature than the human nature. The prophets, apostles, and John were men like others, born in the same way, and sinking, like others, to the dust. See Ac 14:15. Jesus had a nature superior to man, and ought, therefore, to be exalted above all. Is earthly. Is human. Is inferior to him who comes from heaven. Partakes of his origin, which is inferior and corrupt. Speaketh of the earth. His teaching is inferior to that of him who comes from heaven. It is comparatively obscure and imperfect, not full and clear, like the teaching of him who is from above. This was the case with all the prophets, and even with John the Baptist, as compared with the teaching of Christ. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 32 Verse 32. And what he hath seen, &c. See Joh 3:11. No man receiveth his testimony. The words no man are here to be under stood in the sense of few. Though his doctrine is pure, plain, sublime, yet few, comparatively, received it in faith. Though multitudes came to him, drawn by various motives (Joh 6:26), yet few became his real disciples, Mt 26:56; 7:22. His testimony. His doctrine. The truth to which he bears witness as having seen and known it, Joh 3:11. Often many persons appear for a time to become the followers of Christ, who in the end are seen to have known nothing of religion, Mt 13:6; Lu 8:13. {h} "no man" Joh 1:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 33 Verse 33. He that hath received his testimony. Hath received and fully believed his doctrine. Hath yielded his heart to its influence. Hath set to his seal. To seal an instrument is to make it sure; to acknowledge it as ours; to pledge our veracity that it is true and binding, as when a man seals a bond, a deed, or a will. Believing a doctrine, therefore, in the heart, is expressed by sealing it, or by believing it we express our firm conviction that it is true, and that God who has spoken it is true. We vouch for the veracity of God, and assume as our own the proposition that it is the truth of God. God is true. Is faithful; is the author of the system of doctrines, and will fulfil all that he has promised. We learn here, 1st. That to be a true believer is something more than to hold a mere speculative belief of the truth. 2nd. That to be a believer is to pledge ourselves for the truth, to seal it as our own, to adopt it, to choose it, and solemnly assent to it, as a man does in regard to an instrument of writing that is to convey his property, or that is to dispose of it when he dies. 3rd. Every Christian is a witness for God, and it is his business to show by his life that he believes that God is true to his threatenings and to his promises. Barnes "Is 43:10". 4th. It is a solemn act to become a Christian. It is a surrender of all to God, or giving away body, soul, and spirit to him, with a belief that he is true, and alone is able to save. 5th. The man that does not do this-- that is not willing to pledge his belief that God is true, sets to his seal that God is a liar and unworthy of confidence, 1 Jo 5:10. {i} "set to his seal" 1 Jo 5:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 34 Verse 34. Whom God hath sent. The Messiah. Speaketh the words of God. The truth, or commands of God. For God giveth not the Spirit. The Spirit of God. Though Jesus was God as well as man, yet, as Mediator, God anointed him, or endowed him with the influences of his Spirit, so as to be completely qualified for his great work. By measure. Not in a small degree, but fully, completely. The prophets were inspired on particular occasions to deliver special messages. The Messiah was continually filled with the Spirit of God. "The Spirit dwelt in him, not as a vessel, but as in a fountain, as in a bottomless ocean" (Henry), {k} "For he whom God" Joh 7:16 {l} "Fro God giveth" Ps 45:7; Isa 11:2; 59:21; 1:16; Col 1:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 35 Verse 35. Loveth the Son. Loves him eminently, above all the prophets and all the other messengers of God. Hath given all things into his hand. See Barnes "Mt 28:18". {m} "The Father" Mt 28:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 3 - Verse 36 Verse 36. Hath everlasting life. Has or is in possession of that which is a recovery from spiritual death, and which will result in eternal life in heaven. Piety here is the same that it will be there, except that it will be expanded, matured, purified, made more glorious. It is here life begun--the first breathings and pantings of the soul for immortality; yet it is life, though at first feeble and faint, which is eternal in its nature, and which shall be matured in the full and perfect bliss of heaven. The Christian here has a foretaste of the world of glory, and enjoys the same kind of felicity, though not the same degree, that he will there. Shall not see life. Shall neither enjoy true life or happiness here nor in the world to come. Shall never enter heaven. The wrath of God. The anger of God for sin. His opposition to sin, and its terrible effects in this world and the next. Abideth on him. This implies that he is now under the wrath of God, or under condemnation. It implies, also, that it will continue to remain on him. It will abide or dwell there as its appropriate habitation. As there is no way of escaping the wrath of God but by the Lord Jesus Christ, so those who will not believe must go to eternity as they are, and bear alone and unpitied all that God may choose to inflict as the expression of his sense of sin. Such is the miserable condition of the sinner! Yet thousands choose to remain in this state, and to encounter alone all that is terrible in the wrath of Almighty God, rather than come to Jesus, who has borne their sins in his own body on the tree, and who is willing to bless them with the peace, and purity, and joy of immortal life. {n} "He that believeth" Heb 2:4; Joh 3:15,16 {o} "wrath of God" Ro 1:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 1 Verse 1. The Lord knew. When Jesus knew. How he knew this we are not informed; whether by that power of omniscience by which he knew all things, or whether some person had informed him of it. How the Pharisees had heard. The Pharisees, here, seem to denote either the members of the Sanhedrim or those who were in authority. They claimed the authority to regulate the rites and ceremonies of religion, and hence they supposed they had a right to inquire into the conduct of both John and our Lord. They had on a former occasion sent to inquire of John to know by what authority he had introduced such a rite into the religion of the Jewish people. See Barnes "Joh 1:25". More disciples than John. Though many of the Pharisees came to his baptism-(Matthew Chapter 3.), yet those who were in authority were displeased with the success of John, Joh 1:25. The reasons of this were, probably, the severity and justness of his reproofs Mt 3:7, and the fact that by drawing many after him he weakened their authority and influence. As they were displeased with John, so they were with Jesus, who was doing the same thing on a larger scale--not only making disciples, but baptizing also without their authority, and drawing away the people after him. {a} "baptized" Joh 3:22,26 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 2 Verse 2. Though Jesus himself baptized not. The reason why Jesus did not baptize was probably because, if he had baptized, it might have made unhappy divisions among his followers: those might have considered themselves most worthy or honoured who had been baptized by him. Comp. 1 Co 1:17. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 3 Verse 3. He left Judea. The envy and malice of the Pharisees he might have known were growing so rapidly as to endanger his life. As his time to die had not yet come, he retired to Galilee, a country farther from Jerusalem, and much less under their control than Judea. See Mr 2:22; Lu 3:1. Though he feared not death and did not shrink from suffering, yet he did not needlessly throw himself into danger or provoke opposition. He could do as much good in Galilee, probably, as in Judea, and he therefore withdrew himself from immediate danger. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 4 Verse 4. And he must needs go through Samaria. Samaria was between Judea and Galilee. The direct and usual way was to pass through Samaria. Sometimes, however, the Jews took a circuitous route on the east side of the Jordan, See Barnes "Mt 2:22". {b} "must needs go" Lu 2:49 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 5 Verse 5. Sychar. This city stood about eight miles south-east of the city called Samaria, between Mount Ebal and Mount Gerizim. It was one of the oldest cities of Palestine, and was formerly known by the name of Shechem, or Sichem, Ge 33:18; 12:6. The city was in the tribe of Ephraim, Jos 21:21. It was at this place that Joshua assembled the people before his death, and here they renewed their covenant with the Lord, Joshua chapter 24. After the death of Gideon it became a place of idolatrous worship, the people worshipping Baal-berith, Jud 9:46. It was destroyed by Abimelech, who beat down the city and sowed it with salt, Jud 9:45. It was afterward rebuilt, and became the residence of Jeroboam, the King of Israel, 1 Ki 12:25. It was called by the Romans Flavia Neapolis, and this has been corrupted by the Arabs into Nablus, its present name. It is still a considerable place, and its site is remarkably pleasant and productive. The parcel of ground. The piece of ground; or the land, &c. That Jacob gave, &c. Jacob bought one piece of ground near to Shalem, a city of Shechem, of the children of Hamor, the father of Shechem, for an hundred pieces of silver, Ge 33:19. In this place the bones of Joseph were buried when they were brought up from Egypt, Jos 24:32. He also gave to Joseph an additional piece of ground which he took from the hand of the Arnorite by his own valour, "with his sword and his bow," as a portion above that which was given to his brethren, Ge 48:22. Possibly these pieces of ground lay near together, and were a part of the homestead of Jacob. The well was "near" to this. There is now, the Rev. E. Smith mentioned to me in conversation, a place near this well called Shalem. {c} "gave to his son Joseph" Ge 38:19; 48:22; Jos 24:32 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 6 Verse 6. Jacob's well. This is not mentioned in the Old Testament. It was called Jacob's well, probably, either because it was handed down by tradition that he dug it, or because it was near to the land which he gave to Joseph. There is still a well a few miles to the east of Nablus, which is said by the people there to be the same. The Rev. Eli Smith, missionary to Syria, stated to me that he had visited this well. It is about 100 feet deep. It is cut through solid rock of limestone. It is now dry, probably from having been partly filled with rubbish, or perhaps because the water has been diverted by earthquakes. The well is covered with a large stone, which has a hole in the centre large enough to admit a man. It is at the foot of Mount Gerizim, and has a plain on the east. Sat thus. Jesus was weary, and, being thus weary, sat down on the well. The word translated on here may denote also by--he sat down by the well, or near it. The sixth hour. About twelve o'clock. This was the common time of the Jewish meal, and this was the reason why his disciples were gone away to buy food. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 7 Verse 7. Of Samaria. Not of the city of Samaria, for this was at a distance of 8 miles, but a woman who was a Samaritan, and doubtless from the city of Sychar. Give me to drink. This was in the heat of the day, and when Jesus was weary with his journey. The request was also made that it might give him occasion to discourse with her on the subject of religion, and in this instance we have a specimen of the remarkably happy manner in which he could lead on a conversation so as to introduce the subject of religion. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 8 Verse 8. Buy meat. Buy food. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 9 Verse 9. No dealings with the Samaritans. For an account of the Samaritans, and of the differences between them and the Jews, See Barnes "Mt 10:5". {d} "for the Jews" Ac 10:28 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 10 Verse 10. The gift of God. The word gift, here denotes favour. It may refer to Jesus himself, as the gift of God to the world, given to save men from death Joh 3:16; 2 Co 9:15 or it may refer to the opportunity then afforded her of seeking salvation. If thou knewest how favourable an opportunity God now gives thee to gain a knowledge of himself, &c. And who it is, &c. If thou knewest that the Messiah was speaking. Living water. The Jews used the expression living water to denote springs, fountains, or running streams, in opposition to dead and stagnant water. Jesus here means to denote by it his doctrine, or his grace and religion, in opposition to the impure and dead notions of the Jews and the Samaritans. Joh 4:14. This was one of the many instances in which he took occasion from common topics of conversation to introduce religious discourse. None ever did it so happily as he did, but, by studying his example and manner, we may learn also to do it. One way to acquire the art is to have the mind full of the subject; to make religion our first and main thing; to carry it with us into all employments and into all society; to look upon everything in a religious light, and out of the abundance of the heart the mouth will speak, Mt 12:34. {e} "the gift of God" Eph 2:8 {f} "living water" Isa 12:3; 41:17,18; Jer 2:13; Zec 13:1; 14:8; Re 22:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 11 Verse 11. Hast nothing to draw with. It seems that there were no means of drawing water affixed to the well, as with us. Probably each one took a pail or pitcher and a cord for the purpose. In travelling this was indispensable. The woman, seeing that Jesus had no means of drawing water, and not yet understanding his design, naturally inquired whence he could obtain the water. The well is deep. If the same one that is there now, it was about 100 feet deep. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 12 Verse 12. Art thou greater? Art thou wiser, or better able to find water, than Jacob was? It seems that she supposed that he meant that he could direct her to some living spring, or to some better well in that region, and that this implied more knowledge or skill than Jacob had. To find water and to furnish a good well was doubtless considered a matter of signal skill and success. It was a subject of great importance in that region. This shows how ready sinners are to misunderstand the words of Christ, and to pervert the doctrines of religion. If she had had any proper anxiety about her soul, she would at least have suspected that he meant to direct her thoughts to spiritual objects. Our father Jacob. The Samaritans were composed partly of the remnant of the ten tribes, and partly of people sent from Chaldea; still, they considered themselves descendants of Jacob. Which gave us. This was doubtless the tradition, though there is no evidence that it was true. And drank thereof, &c. This was added in commendation of the water of the well. A well from which Jacob, and his sons, and cattle had drank must be pure, and wholesome, and honoured, and quite as valuable as any that Jesus could furnish. Men like to commend that which their ancestors used as superior to anything else. The world over, people love to speak of that which their ancestors have done, and boast of titles and honours that have been handed down from them, even if it is nothing better than existed here--because Jacob's cattle had drunk of the water. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 13 Verse 13. Shall thirst again. Jesus did not directly answer her question, or say that he was greater than Jacob, but he gave her an answer by which she might infer that he was. He did not despise or undervalue Jacob or his gifts; but, however great might be the value of that well, the water could not altogether remove thirst. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 14 Verse 14. The water that I shall give him. Jesus here refers, without doubt, to his own teaching, his grace, his spirit, and to the benefits which come into the soul that embraces his gospel. It is a striking image, and especially in Eastern countries, where there are vast deserts, and often a great want of water. The soul by nature is like such a desert, or like a traveller wandering through such a desert. It is thirsting for happiness, and seeking it everywhere, and finds it not. It looks in all directions and tries all objects, but in vain. Nothing meets its desires. Though a sinner seeks for joy in wealth and pleasures, yet he is not satisfied. He still thirsts for more, and seeks still for happiness in some new enjoyment. To such a weary and unsatisfied sinner the grace of Christ is as cold waters to a thirsty soul. Shall never thirst. He shall be satisfied with this, and will not have a sense of want, a distressing feeling that it is not adapted to him. He who drinks this will not wish to seek for happiness in other objects. Satisfied with the grace of Christ, he will not desire the pleasures and amusements of this world. And this will be for ever--in this world and the world to come. Whosoever drinketh of this--all who partake of the gospel--shall be for ever satisfied with its pure and rich joys. Shall be in him. The grace of Christ shall be in his heart; or the principles of religion shall abide with him. A well of water. There shall be a constant supply, an unfailing fountain; or religion shall live constantly with him. Springing up. This is a beautiful image. It shall bubble or spring up like a fountain. It is not like a stagnant pool--not like a deep well, but like an ever-living fountain, that flows at all seasons of the year, in heat and cold, and in all external circumstances of weather, whether foul or fair, wet or dry. So religion always lives; and, amid all changes of external circumstances--in heat and cold, hunger and thirst, prosperity and adversity, life, persecution, contempt, or death--it still lives on, and refreshes and cheers the soul. Into everlasting life. It is not temporary, like the supply of our natural wants; it is not changing in its nature; it is not like a natural fountain or spring of water, to play a while and then die away, as all natural springs will at the end of the world. It is eternal in its nature and supply, and will continue to live on for ever. We may learn here-- 1st. That the Christian has a never-failing source of consolation adapted to all times and circumstances. 2nd. That religion has its seat in the heart, and that it should constantly live there. 3rd. That it sheds its blessings on a world of sin, and is manifest by a continual life of piety, like a constant flowing spring. 4th. That its end is everlasting life. It will continue for ever; and whosoever drinks of this shall never thirst, but his piety shall be in his heart a pure fountain springing up to eternal joy. {g} "whosoever drinketh" Joh 6:35,58 {h} "I shall give him" Joh 17:2,3; Ro 6:23 {i} "in him a well" Joh 7:38 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 15 Verse 15. The woman said, &c. It may seem strange that the woman did not yet understand him, but it shows how slow sinners are to understand the doctrines of religion. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 16 Verse 16. Go call thy husband. We may admire the manner which our Saviour took to lead her to perceive that he was the Christ. His instructions she did not understand. He therefore proceeded to show her that he was acquainted with her life and with her sins. His object, here, was to lead her to consider her own state and sinfulness--a delicate and yet pungent way of making her see that she was a sinner. By showing her, also, that he knew her life, though a stranger to her, he convinced her that he was qualified to teach her the way to heaven, and thus prepared her to admit that he was the Messiah, Joh 4:29. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 17 Verse 17. I have no husband. This was said, evidently, to evade the subject. Perhaps she feared that if she came there with the man that she lived with, the truth might be exposed. It is not improbable that by this time she began to suspect that Jesus was a prophet. Hast well said. Hast said the truth. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 18 Verse 18. Hast had five husbands. Who have either died; or who, on account of your improper conduct, have divorced you; or whom you have left improperly, without legal divorce. Either of these might have been the case. Is not thy husband. You are not lawfully married to him. Either she might have left a former husband without divorce, and thus her marriage with this man was unlawful, or she was living with him without the form of marriage, in open guilt. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 19 Verse 19. A prophet. One sent from God, and who understood her life. The word here does not denote one who foretells future events, but one who knew her heart and life, and who must therefore have come from God. She did not yet suppose him to be the Messiah, Joh 4:25. Believing him now to be a man sent from God, she proposed to him a question respecting the proper place of worship. This point had been long a matter of dispute between the Samaritans and the Jews. She submitted it to him because she thought he could settle the question, and perhaps because she wished to divert the conversation from the unpleasant topic respecting her husbands. The conversation about her manner of life was a very unpleasant topic to her--as it is always unpleasant to sinners to talk about their lives and the necessity of religion--and she was glad to turn the conversation to something else. Nothing is more common than for sinners to change the conversation when it begins to bear too hard upon their consciences; and no way of doing it is more common than to direct it to some speculative inquiry having some sort of connection with religion, as if to show that they are willing to talk about religion, and do not wish to appear to be opposed to it. Sinners do not love direct religious conversation, but many are too well-bred to refuse altogether to talk to consider her own state and sinfulness--a delicate and yet pungent way of making her see that she was a sinner. By showing her, also, that he knew her life, though a stranger to her, he convinced her that he was qualified to teach her the way to heaven, and thus prepared her to admit that he was the Messiah, Joh 4:29. {k} "perceive" Joh 1:48,49 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 20 Verse 20. Our fathers. The Samaritans; perhaps also meaning to intimate that the patriarchs had done it also. See Ge 12:6; 33:20. Worshipped. Had a place of worship. In this mountain. Mount Gerizim, but a little way from Sychar. On this mountain they had built a temple somewhat similar to the one in Jerusalem. This was one of the main subjects of controversy between them and the Jews. The old Samaritan Pentateuch, or five books of Moses, has the word Gerizim instead of Ebal in De 27:4. On this account, as well as because the patriarchs are mentioned as having worshipped in Shethem, they supposed that that was the proper place on which to erect the temple. Ye say. Ye Jews. In Jerusalem. The place where the temple was built. This was built in accordance with the promise and command of God, De 12:5,11. In building this, David and Solomon were under the divine direction, 2 Sa 7:2,3,13; 1 Ki 5:5,12; 8:15-22. As it was contemplated in the law of Moses that there should be but one place to offer sacrifice and to hold the great feasts, so it followed that the Samaritans were in error in supposing that their temple was the place. Accordingly, our Saviour decided in favour of the Jews, yet in such a manner as to show the woman that the question was of much less consequence than they supposed it to be. {l} "this mountain" Jud 9:7 {m} "in Jerusalem" De 12:5-11; 1 Ki 9:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 21 Verse 21. Believe me. As she had professed to believe that he was a prophet, it was right to require her to put faith in what he was about to utter. It also shows the importance of what he was about to say. The hour cometh. The time is coming, or is near. When neither in this mountains, &c. Hitherto the public solemn worship of God has been confined to one place. It has been a matter of dispute whether that place should be Jerusalem or Mount Gerizim. That controversy is to be of much less importance than you have supposed. The old dispensation is about to pass away. The peculiar rites of the Jews are to cease. The worship of God, so long confined to a single place, is soon to be celebrated everywhere, and with as much acceptance in one place as in another. He does not say that there would be no worship of God in that place or in Jerusalem, but that the worship of God would not be confined there. He would be worshipped in other places as well as there. {n} "when ye shall neither" Mal 1:11; Mt 18:20 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 22 Verse 22. Ye worship ye know not what. This probably refers to the comparative ignorance and corruption of the Samaritan worship. Though they received the five books of Moses, yet they rejected the prophets, and of course all that the prophets had said respecting the true God. Originally, also, they had joined the worship of idols to that of the true God. See 2 Ki 17:26-34. They had, moreover, no authority for building their temple and conducting public worship by sacrifices there. On all these accounts they were acting in an unauthorized manner. They were not obeying the true God, nor offering the worship which he had commanded or would approve. Jesus thus indirectly settled the question which she had proposed to him, yet in such a way as to show her that it was of much less importance than she had supposed. We know. We Jews. This they knew because God had commanded it; because they worshipped in a place appointed by God, and because they did it in accordance with the direction and teaching of the prophets. Salvation is of the Jews. They have the true religion and the true form of worship; and the Messiah, who will bring salvation, is to proceed from them. See Lu 2:30; 3:6. Jesus thus affirms that the Jews had the true form of the worship of God. At the same time he was sensible how much they had corrupted it, and on various occasions reproved them for it. {o} "Ye worship" 2 Ki 17:29 {p} "for salvation" Isa 2:3; Ro 9:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 23 Verse 23. But the hour cometh, and now is. The old dispensation is about to pass away, and the new one to commence. Already there is so much light that God may be worshipped acceptably in any place. The true worshippers. All who truly and sincerely worship God. They who do it with the heart, and not merely in form. In spirit. The word spirit, here, stands opposed to rites and ceremonies, and to the pomp of external worship. It refers to the mind, the soul, the heart. They shall worship God with a sincere mind; with the simple offering of gratitude and prayer; with a desire to glorify him, and without external pomp and splendour. Spiritual worship is that where the heart is offered to God, and where we do not depend on external forms for acceptance. In truth. Not through the medium of shadows and types, not by means of sacrifices and bloody offerings, but in the manner represented or typified by all these, Heb 9:9,24. In the true way of direct access to God through Jesus Christ. For the Father seeketh, &c. Jesus gives two reasons why this kind of worship should take place. One is that God sought it, or desired it. He had appointed the old mode, but he did it because he sought to lead the mind to himself even by those forms, and to prepare the people for the purer system of the gospel, and now he sought or desired that those who worshipped him should worship him in that manner. He intimated his will by Jesus Christ. {q} "in spirit" Php 3:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 24 Verse 24. God is a spirit. This is the second reason why men should worship him in spirit and in truth. By this is meant that God is without a body; that he is not material or composed of parts; that he is invisible, in every place, pure and holy. This is one of the first truths of religion, and one of the sublimest ever presented to the mind of man. Almost all nations have had some idea of God as gross or material, but the Bible declares that he is a pure spirit. As he is such a spirit, he dwells not in temples made with hands (Ac 7:48), neither is worshipped with men's hands as though he needed anything, seeing he giveth to all life, and breath, and all things, Ac 17:25. A pure, a holy, a spiritual worship, therefore, is such as he seeks--the offering of the soul rather than the formal offering of the body--the homage of the heart rather than that of the lips. {r} "is a spirit" Php 3:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 25 Verse 25. I know that Messias cometh. As the Samaritans acknowledged the five books of Moses, so they expected, also, the coming of the Messiah. Which is called Christ. These are probably the words of the evangelist, as it is not likely that the woman would explain the name on such an occasion. Will tell us all things. Jesus had decided the question proposed to him (Joh 4:20) in favour of the Jews. The woman does not seem to have been satisfied with this answer, and said that the Messiah would tell them all about this question. Probably she was expecting that he would soon appear. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 26 Verse 26. I that speak unto thee am he. I am the Messiah. This was the first time that he openly professed it. He did not do it yet to the Jews, for it would have excited envy and opposition. But nothing could be apprehended in Samaria; and as the woman seemed reluctant to listen to him as a prophet, and professed her willingness to listen to the Messiah, he openly declared that he was the Christ, that by some means he might save her soul. From this we may learn, 1st. The great wisdom of the Lord Jesus in leading the thoughts along to the subject of practical personal religion. 2nd. His knowledge of the heart and of the life. He must be therefore divine. 3rd. He gave evidence here that he was the Messiah. This was the design of John in writing this gospel. He has therefore recorded this narrative, which was omitted by the other evangelists. 4th. We see our duty. It is to seize on all occasions to lead sinners to the belief that Jesus is the Christ, and to make use of all topics of conversation to teach them the nature of religion. There never was a model of so much wisdom in this as the Saviour, and we shall be successful only as we diligently study his character. 5th. We see the nature of religion. It does not consist merely in external forms. It is pure, spiritual, active, an ever-bubbling fountain. It is the worship of a pure and holy God, where the heart is offered, and where the desires of an humble soul are breathed out for salvation. {s} "I that speak" Joh 9:37 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 27 Verse 27. Upon this. At this time. Marvelled. Wondered. They wondered because the Jews had no intercourse with the Samaritans, and they were surprised that Jesus was engaged with her in conversation. Yet no man said. No one of the disciples. They had such respect and reverence for him that they did not dare to ask him the reason of his conduct, or even to appear to reprove him. We should be confident that Jesus is right, even if we cannot fully understand all that he does. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 28 Verse 28. Left her water-pot. Her mind was greatly excited. She was disturbed, and hastened to the city in great agitation to make this known. She seems to have been convinced that he was the Messiah, and went immediately to make it known to others. Our first business, when we have found the Saviour, should be to make him known also to others. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 29 Verse 29. Is not this the Christ? Though she probably believed it, yet she proposed it modestly, lest she should appear to dictate in a case which was so important, and which demanded so much attention. The evidence on which she was satisfied that he was the Messiah was that he had told her all things that she had done--perhaps much more than is here recorded. The question which she submitted to them was whether this was not satisfactory proof that he was the Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 30 Verse 30. They went out of the city. The men of the city left it and went to Jesus, to hear and examine for themselves. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 31 Verse 31. Prayed him. Asked him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 32 Verse 32. I have meat to eat. See Barnes "Joh 4:34". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 33 Verse 33. Hath any man brought him, &c. This is one of the many instances in which the disciples were slow to understand the Saviour. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 34 Verse 34. My meat, &c. Jesus here explains what he said in Joh 4:32. His great object--the great design of his life--was to do the will of God. He came to that place weary and thirsty, and at the usual time of meals, probably an hungered; yet an opportunity of doing good presented itself, and he forgot his fatigue and hunger, and found comfort and joy in doing good--in seeking to save a soul. This one great object absorbed all his powers, and made him forget his weariness and the wants of nature. The mind may be so absorbed in doing the will of God as to forget all other things. Intent on this, we may rise above fatigue, and hardship, and want, and bear all with pleasure in seeing the work of God advance. See Job 23:12: "I have esteemed the words of his mouth more than my necessary food." We may learn, also, that the main business of life is not to avoid fatigue or to seek the supply of our temporal wants, but to do the will of God. The mere supply of our temporal necessities, though most men make it an object of their chief solicitude, is a small consideration in the sight of him who has just views of the great design of human life. The will of him that sent me. The will of God in regard to the salvation of men. See Joh 6:38. To finish his work. To complete or fully to do the work which he has commanded in regard to the salvation of men. It is his work to provide salvation, and his to redeem, and his to apply the salvation to the heart. Jesus came to do it by teaching, by his example, and by his death as an expiation for sin. And he shows us that we should be diligent. If he was so diligent for our welfare, if he bore fatigue and want to benefit us, then we should be diligent, also, in regard to our own salvation, and also in seeking the salvation of others. {t} "My meat" Job 23:12; Joh 6:38 {u} "finish his work" Joh 17:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 35 Verse 35. Say not ye. This seems to have been a proverb. Ye say--that is, men say. Four months and, &c. The common time from sowing the seed to the harvest, in Judea, was about four months. The meaning of this passage may be thus expressed: "The husband-man, when he sows his seed, is compelled to wait a considerable period before it produces a crop. He is encouraged in sowing it; he expects fruit; his labour is lightened by that expectation; but it is not immediate--it is remote. But it is not so with my preaching. The seed has already sprung up. Scarce was it sown before it produced an abundant harvest. The gospel was just preached to a woman, and see how many of the Samaritans come to hear it also. There is therefore more encouragement to labour in this field than the farmer has to sow his grain." Lift your eyes. See the Samaritans coming to hear the gospel. They are white. Grain, when ripe, turns from a green to a yellow or light colour, indicating that it is time to reap it. So here were indications that the gospel was effectual, and that the harvest was to be gathered in. Hence we may learn, 1st. That there is as much encouragement to attempt to save souls as the farmer has to raise a crop. 2nd. That the gospel is fitted to make an immediate impression on the minds of men. We are to expect that it will. We are not to wait to some future period, as if we could not expect immediate results. This wicked and ignorant people--little likely, apparently, to be affected--turned to God, heard the voice of the Saviour, and came in multitudes to him. 3rd. We are to expect revivals of religion. Here was one instance of it under the Saviour's own preaching. Multitudes were excited, moved, and came to learn the way of life. 4th. We know not how much good may be done by conversation with even a single individual. This conversation with a woman resulted in a deep interest felt throughout the city, and in the conversion of many of them to God. So a single individual may often be the means, in the hand of God, of leading many to the cross of Jesus. 5th. What evils may follow from neglecting to do our duty! How easily might Jesus have alleged, if he had been like many of his professed disciples, that he was weary, that he was hungry, that it was esteemed improper to converse with a woman alone, that she was an abandoned character, and there could be little hope of doing her good! How many consciences of ministers and Christians would have been satisfied with reasoning like this? Yet Jesus, in spite of his fatigue and thirst, and all the difficulties of the case, seriously set about seeking the conversion of this woman. And behold what a glorious result! The city was moved, and a great harvest was found ready to be gathered in! Let us not be weary in well-doing, for in due season we shall reap if we faint not. {v} "white already" Mt 9:37 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 36 Verse 36. He that reapeth. He that gathers the harvest, or he who so preaches that souls are converted to Christ. Receiveth wages. The labourer in the harvest receives his hire. Jesus says it shall be thus with those who labour in the ministry--he will not suffer them to go unrewarded. See Da 12:3; Mt 19:28. Gathereth fruit unto life eternal. Converts souls, who shall inherit eternal life. The harvest is not temporary, like gathering grain, but shall result in eternal life. That both he that soweth, &c. It is a united work. It matters little whether we sow the seed or whether we reap the harvest. It is part of the same work, and whatever part we may do, we should rejoice. God gives the increase, while Paul may plant and Apollos water. The teacher in the Sunday-school, who sows the seed in early life, shall rejoice with the minister of the gospel who may gather in the harvest, and both join in giving all the praise to God. {w} "gathereth" Ro 6:22 {x} "both he that soweth" 1 Co 3:5-9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 37 Verse 37. That saying. That proverb. This proverb is found in some of the Greek writers (Grotius). Similar proverbs were in use among the Jews. See Isa 65:21,22; Le 26:16; Mic 6:15. One soweth, &c. One man may preach the gospel, and with little apparent effect; another, succeeding him, may be crowned with eminent success. The seed, long buried, may spring up in an abundant harvest. {y} "one soweth" Mic 6:15 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 38 Verse 38. I sent you. In the commission given you to preach the gospel. You have not labored or toiled in preparing the way for the great harvest which is now to be gathered in. Other men labored. (1.) The prophets, who long labored to prepare the way for the coming of the Messiah. (2.) The teachers among the Jews, who have read and explained the law and taught the people. (3.) John the Baptist, who came to prepare the way. And, (4.) The Saviour himself, who by his personal ministry taught the people, and prepared them for the success which was to attend the preaching of the apostles. Especially did Jesus lay the foundation for the rapid and extensive spread of the gospel. He saw comparatively little fruit of his ministry. He confined his labours to Judea, and even there he was occupied in sowing seed which chiefly sprang up after his death. From this we may learn, 1st. That the man who is crowned with eminent success has no cause of boasting over others, any more than the man who reaps a field of grain should boast over the man who sowed it. The labour of both is equally necessary, and the labour of both would be useless if GOD did not give the increase. Comp. 1 Co 3:6. 2nd. We should not be discouraged if we do not meet with immediate success. The man that sows is not disheartened because he does not see the harvest immediately spring up. We are to sow our seed in the morning, and in the evening we are not to withhold our hand, for we know not whether shall prosper, this or that; and we are to go forth bearing precious seed, though weeping, knowing that we shall come again rejoicing, bearing our sheaves with us, Ec 11:4; Ps 126:6 3rd. Every part of the work of the ministry and of teaching men is needful, and we should rejoice that we are permitted to bear any part, however humble, in bringing sinners to the knowledge of our Lord and Saviour Jesus Christ, 1 Co 12:21-24. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 39 Verses 39-42. And many of the Samaritans of that city believed on him, &c. There is seldom an instance of so remarkable success as this. From a single conversation, in Circumstances, in a place, and with an individual little likely to be attended with such results, many sinners were converted; many believed on the testimony of the woman; many more came to hear, and believed because they heard him themselves. We should never despair of doing good in the most unpromising circumstances, and we should seize upon every opportunity to converse with sinners on the great subject of their souls' salvation. {a} "for the testimony" Joh 4:29 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 40 Verse 40. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 41 Verse 41. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 42 Verse 42. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 43 Verse 43. Into Galilee Into some of the parts of Galilee, though evidently not into Nazareth, but probably direct to Cana, Joh 4:46. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 44 Verse 44. For Jesus himself testified, &c. See Barnes "Mt 13:57". The connection of this verse with the preceding may be thus explained: "Jesus went to Galilee, but not to Nazareth, for he testified," &c. Or, "Jesus went to Galilee, although he had said that a prophet had no honour in his own country; yet, because he foreknew that the Galileans would many of them believe on him, he went at this time." {c} "a prophet" Mt 13:57; Mr 6:4; Lu 4:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 45 Verse 45. Received him. Received him kindly, or as a messenger of God. They had seen his miracles, and believed on him. {d} "having seen" Joh 2:23 {e} "for they also went" De 16:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 46 A certain nobleman. One who was of the royal family, connected by birth with Herod Antipas; or one of the officers of the court, whether by birth allied to him or not. It seems that his ordinary residence was at Capernaum. Capernaum was about a day's journey from Cana, where Jesus then was. {f} "he made the water wine" Joh 2:1,11 {1} "nobleman" or, "courtier" or, "ruler" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 47 Verse 47. He went unto him. Though high in office, yet he did not refuse to go personally to Jesus to ask his aid. He felt as a father; and believing, after all that Jesus had done, that he could cure his son, he travelled to meet him. If men receive benefits of Christ, they must come in the same manner. The rich and the poor, the high and the low, must come personally as humble suppliants, and must be willing to bear all the reproach that may be cast on them for thus coming to him. This man showed strong faith in being willing thus to go to Jesus, but he erred in supposing that Jesus could heal only by his being present with his son. Would come down. It is probable that the miracles of Jesus heretofore had been performed only on those who were present with him, and this nobleman seems to have thought that this was necessary. One design of Jesus in working this miracle was to show him that this was not necessary. Hence he did not go down to Capernaum, but healed him where he was. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 48 Verse 48. Except ye see signs, &c. This was spoken not to the nobleman only, but to the Galileans generally. The Samaritans had believed without any miracle. The Galileans, he said, were less disposed to believe him than even they were; and though he had wrought miracles enough to convince them, yet, unless they continually saw them, they would not believe. {g} "signs and wonders" 1 Co 1:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 49 Verse 49. Come down, &c. The earnestness of the nobleman evinces the deep and tender anxiety of a father. So anxious was he for his son that he was not willing that Jesus should delay a moment --not even to address the people. He still seems to have supposed that Jesus had no power to heal his son except he was present with him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 50 Verse 50. Go thy way. This was a kind and tender address. It was designed to convince him that he could word a miracle though not personally present. Thy son liveth. Thy son shall recover; or he shall be restored to health, according to thy request. The man believed. The manner in which Jesus spoke it, and the assurance which he gave, convinced the man that he could heal him there as well as to go to Capernaum to do it. This is an instance of the power of Jesus to convince the mind, to soothe doubts, to confirm faith, and to meet our desires. He blesses not always in the manner in which we ask, but he grants us our main wish. The father wished his son healed by Jesus going down to Capernaum. Jesus healed him, but not in the way in which he asked it to be done. God will hear our prayers and grant our requests, but often not in the precise manner in which we ask it. It is his to judge of the best way of doing us good. {h} "Go thy way" Mt 8:13; Mr 7:29,30; Lu 17:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 51 Verse 51. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 52 Verse 52. The seventh hour. About one o'clock in the afternoon. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 53 Verse 53. The same hour. The very time when Jesus spoke. The fever left him. It seems that it left him suddenly and entirely; so much so that his friends went to inform the father, and to comfort him, and also, doubtless, to apprise him that it was not necessary to ask aid from Jesus. From this miracle we may learn, 1st. That Jesus has an intimate knowledge of all things. He knew the case of this son-the extent of his disease--where he was--and thus had power to heal him. 2nd. That Jesus has almighty power. Nothing else could have healed this child. Nor could it be pretended that he did it by any natural means. He was far away from him, and the child knew not the source of the power that healed him. It could not be pretended that there was any collusion or jugglery. The father came in deep anxiety. The servants saw the cure. Jesus was at a distance. Everything in the case bears the mark of being the simple energy of God--put forth with equal ease to heal, whether far or near. Thus he can save the sinner. 3rd. We see the benevolence of Jesus. Ever ready to aid, to heal, or to save, he may be called on at all times, and will never be called on in vain. Himself believed. This miracle removed all his doubts, and he became a real disciple and friend of Jesus. His whole house. His whole family. We may learn from this, 1st. That sickness or any deep affliction is often the means of great good. Here the sickness of the son resulted in the faith of all the family. God often takes away earthly blessings that he may impart rich spiritual mercies. 2nd. The father of a family may be the means of the salvation of his children. Here the effort of a parent resulted in their conversion to Christ. 3rd. There is great beauty and propriety when sickness thus results in piety. For that it is sent. God does not willingly grieve or afflict the children of men; and when afflictions thus terminate, it will be cause of eternal joy, of ceaseless praise. 4th. There is a peculiar charm when piety thus comes into the families of the rich and the noble. It is so unusual; their example and influence go so far; it overcomes so many temptations, and affords opportunities of doing so much good, that there is no wonder that the evangelist selected this instance as one of the effects of the power and of the preaching of the Lord Jesus Christ. {i} "the same hour" Ps 107:20 {k} "and himself believed" Ac 16:34; 18:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 4 - Verse 54 Verse 54. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 1 Verse 1. A feast. Probably the Passover, though it is not certain. There were two other feasts--the Pentecost and the Feast of Tabernacles--at which all the males were required to be present, and it might have been one of them. It is of no consequence, however, which of them is intended. {a} "A feast" Le 23:2; De 16:16; Joh 2:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 2 Verse 2. The sheep-market. This might have been rendered the sheep-gate, or the gate through which the sheep were taken into the city for sacrifice. The marginal rendering is gate, and the word "market" is not in the original, nor is a "sheep-market" mentioned in the Scriptures or in any of the Jewish writings. A sheep-gate is repeatedly mentioned by Nehemiah (Ne 3:1,32; 12:39) being that by which sheep and oxen were brought into the city. As these were brought mainly for sacrifice, the gate was doubtless near the temple, and near the present place which is shown as the pool of Bethesda. A pool. This word may either mean a small lake or pond in which one can swim, or a place for fish, or any waters collected for bathing or washing. Hebrew tongue. Hebrew language. The language then spoken, which did not differ essentially from the ancient Hebrew. Bethesda. The house of mercy. It was so called on account of its strong healing properties--the property of restoring health to the sick and infirm. Five porches. The word porch commonly means a covered place surrounding a building, in which people can walk or sit in hot or wet weather. Here it probably means that there were five covered places, or apartments, in which the sick could remain, from each one of which they could have access to the water. This "pool" is thus described by Professor Hackett (Illustrations of Scripture, p. 291, 292) "Just to the east of the Turkish garrison, and under the northern wall of the mosque, is a deep excavation, supposed by many to be the ancient pool of Bethesda, into which the sick descended `after the troubling of the water,' and were healed, Joh 5:1, sq. It is 360 feet long, 130 feet wide, and 75 deep. The evangelist says that this pool was near the sheep-gate, as the Greek probably signifies, rather than sheep-market, as rendered in the English version. That gate, according to Ne 3:1, sq., was on the north side of the temple, and hence the situation of this reservoir would agree with that of Bethesda. The present name, Birket Israil, Pool of Israil, indicates the opinion of the native inhabitants in regard to the object of the excavation. The general opinion of the most accurate travellers is that the so-called pool was originally part of a trench or fosse which protected the temple on the north. Though it contains no water at present except a little which trickles through the stones at the west end, it has evidently been used at some period as a reservoir. It is lined with cement, and adapted in other respects to hold water." Dr. Robinson established by personal inspection the fact of the subterranean connection of the pool of Siloam with the Fountain of the Virgin, and made it probable that the fountain under the mosque of Omar is connected with them. This spring is, as he himself witnessed, an intermittent one, and there may have been some artificially constructed basin in connection with this spring to which was given the name of Bethesda. He supposes, however, that there is not the slightest evidence that the place or reservoir now pointed out as Bethesda was the Bethesda of the New Testament (Bib. Res., i. 501,506, 509). In the time of Sandys (1611) the spring was found running, but in small quantities; in the time of Maundrell (1697) the stream did not run. Probably in his time, as now, the water which had formerly filtered through the rocks was dammed up by the rubbish. {1} "sheep-market", or "gate", Ne 3:1; 12:39 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 3 Verse 3. Impotent folk. Sick people; or people who were weak and feeble by long disease. The word means those who were feeble rather than those who were afflicted with acute disease. Halt. Lame. Withered. Those who were afflicted with one form of the palsy that withered or dried up the part affected. See Barnes "Mt 4:24". Moving of the water. It appears that this pool had medicinal properties only when it was agitated or stirred. It is probable that at regular times or intervals the fountain put forth an unusual quantity of water, or water of peculiar properties, and that about these times the people assembled in multitudes who were to be healed. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 4 Verse 4. An angel. It is not affirmed that the angel did this visibly, or that they saw him do it. They judged by the effect, and when they saw the waters agitated, they concluded that they had healing properties, and descended to them. The Jews were in the habit of attributing all favours to the minis try of the angels of God, Ge 19:15; Heb 1:14; Mt 4:11; 18:10; Lu 16:22; Ac 7:53; Ga 3:19; Ac 12:11. This fountain, it seems, had strong medicinal properties. Like many other waters, it had the property of healing certain diseases that were incurable by any other means. Thus the waters of Bath, of Saratoga, &c., are found to be highly medicinal, and to heal diseases that are otherwise incurable. In the case of the waters of Bethesda there does not appear to have been anything miraculous, but the waters seem to have been endued with strong medicinal properties, especially after a periodical agitation. All that is peculiar about them in the record is that this was produced by the ministry of an angel. This was m accordance with the common sentiment of the Jews, the common doctrine of the Bible, and the belief of the sacred writers. Nor can it be shown to be absurd or improbable that such blessings should be imparted to man by the ministry of an angel. There is no more absurdity in the belief that a pure spirit or holy angel should aid man, than that a physician or a parent should; and no more absurdity in supposing that the healing properties of such a fountain should be produced by his aid, than that any other blessing should be, Heb 1:12. What man can prove that all his temporal blessings do not come to him through the medium of others--of parents, of teachers, of friends, of angels? And who can prove that it is unworthy the benevolence of angels to minister to the wants of the poor, the needy, and the afflicted, when man does it, and Jesus Christ did it, and God himself does it daily? Went down. Descended to the pool. At a certain season. At a certain time; periodically. The people knew about the time when this was done, and assembled in multitudes to partake of the benefits. Many medicinal springs are more strongly impregnated at some seasons of the year than others. Troubled the water. Stirred or agitated the water. There was probably an increase, and a bubbling and agitation produced by the admission of a fresh quantity. Whosoever then first. This does not mean that but one was healed, and that the first one, but that those who first descended into the pool were healed. The strong medicinal properties of the waters soon subsided, and those who could not at first enter into the pool were obliged to wait for the return of the agitation. Stepped in. Went in. Was made whole. Was healed. It is not implied that this was done instantaneously or by a miracle. The water had such properties that he was healed, though probably gradually. It is not less the gift of God to suppose that this fountain restored gradually, and in accordance with what commonly occurs, than to suppose, what is not affirmed, that it was done at once and in a miraculous manner. In regard to this passage, it should be remarked that the account of the angel in the 4th verse is wanting in many manuscripts, and has been by many supposed to be spurious. There is not conclusive evidence, however, that it is not a part of the genuine text, and the best critics suppose that it should not be rejected. One difficulty has been that no such place as this spring is mentioned by Josephus. But John is as good a historian, and as worthy to be believed as Josephus. Besides, it is known that many important places and events have not been mentioned by the Jewish historian, and it is no evidence that there was no such place as this because he did not mention it. When this fountain was discovered, or how long its healing properties continued to be known, it is impossible now to ascertain. All that we know of it is what is mentioned here, and conjecture would be useless. We may remark, however, that such a place anywhere is an evidence of the great goodness of God. Springs or fountains having healing properties abound on earth, and nowhere more than in our own country. Diseases are often healed in such places which no human skill could remove. The Jews regarded such a provision as proof of the mercy of God. They gave this healing spring the name of a "house of mercy." They regarded it as under the care of an angel. And there is no place where man should be more sensible of the goodness of God, or be more disposed to render him praise as in a "house of mercy," than when at such a healing fountain. And yet how lamentable is it that such places--watering places--should be mere places of gaiety and thoughtlessness, of balls, and gambling, and dissipation! How melancholy that amid the very places where there is most evidence of the goodness of God, and of the misery of the poor, the sick, the afflicted, men should forget all the goodness of their Maker, and spend their time in scenes of dissipation, folly, and vice! {b} "first after" Pr 8:17; Ec 9:10; Mt 11:12 {c} "was made whole" Eze 47:8,9; Zec 13:1 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 5 Verse 5. An infirmity A weakness. We know not what his disease was. We know only that it disabled him from walking, and that it was of very long standing. It was doubtless regarded as incurable. {d} "had an infirmity" Lu 8:43; 13:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 7 Verse 7. Sir, I have no man, &c. The answer of the man implied that he did wish it, but, in addition to all his other trials, he had no friend to aid him. This is an additional circumstance that heightened his affliction. {f} "I have no man" De 32:36; Ps 72:12; 142:4; Ro 5:6; 2 Co 1:9,10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 8 Verse 8. Rise, take up, &c. Jesus not only restored him to health, but he gave evidence to those around him that this was a real miracle, and that he was really healed. For almost forty years he had been afflicted. He was not even able to walk. Jesus commanded him not only to walk, but to take up his bed also, and carry that as proof that he was truly made whole. In regard to this we may observe, 1st. That it was a remarkable command. The poor man had been long infirm, and it does not appear that he expected to be healed except by being put into the waters. Yet Jesus, when he gives a commandment, can give strength to obey it. 2nd. It is our business to obey the commands of Jesus, however feeble we feel ourselves to be. His grace will be sufficient for us, and his burden will be light. 3rd. The weak and helpless sinner should put forth his efforts in obedience to the command of Jesus. Never was a sinner more helpless than was this man. If God gave him strength to do his will, so he can all others; and the plea that we can do nothing could have been urged with far more propriety by this man than it can be by any impenitent sinner. 4th. This narrative should not be abused. It should not be supposed as intended to teach that a sinner should delay repentance, as if waiting for God. The narrative neither teaches nor implies any such thing. It is a simple record of a fact in regard to a man who had no power to heal himself, and who was under no obligation to heal himself. There is no reference in the narrative to the difficulties of a sinner-- no intimation that it was intended to refer to his condition; and to make this example an excuse for delay, or an argument for waiting, is to abuse and pervert the Bible. Seldom is more mischief done than by attempting to draw from the Bible what it was not intended to teach, and by an effort to make that convey spiritual instruction which God has not declared designed for that purpose. Thy bed. Thy couch; or the mattress or clothes on which he lay. {g} "Rise" Mt 9:6; Mr 2:11; Lu 5:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 9 Verse 9. The Sabbath. To carry burdens on the Sabbath was forbidden in the Old Testament, Jer 17:21; Ne 13:15; Ex 20:8-10. If it be asked, then, why Jesus commanded a man to do on the Sabbath what was understood to be a violation of the day, it may be answered, 1st. That the Son of man was Lord of the Sabbath, and had a right to declare what might be done, and even to dispense with a positive law of the Jews, Mt 12:8; Joh 5:17. 2nd. This was a poor man, and Jesus directed him to secure his property. 3rd. The Jews extended the obligation of the Sabbath beyond what was intended by the appointment. They observed it superstitiously, and Jesus took every opportunity to convince them of their error, and to restore the day to its proper observance, Mt 12:6-11; Lu 6:9; Lu 13:14; 14:5. This method he took to show them what the law of God really permitted on that day, and that works of necessity and mercy were lawful. {h} "and on the same day" Joh 9:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 10 Verse 10. Not lawful. It was forbidden, they supposed, in the Old Testament. The Jews were very strenuous in the observation of the external duties of religion. {i} "It is the sabbath day" Jer 17:21; Mt 12:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 11 Verse 11. He that made me whole. The man reasoned correctly. If Jesus had power to work so signal a miracle, he had a right to explain the law. If he had conferred so great a favour on him, he had a right to expect obedience; and we may learn that the mercy of God in pardoning our sins, or in bestowing any signal blessing, imposes the obligation to obey him. We should yield obedience to him according to what we know to be his will, whatever may be the opinions of men, or whatever interpretation they may put on the law of God. Our business is a simple, hearty, child-like obedience, let the men of the world say or think of us as they choose. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 12 Verse 12. What man is he, &c. In this verse there is a remarkable instance of the perverseness of men, of their want of candour, and of the manner in which they often look at a subject. Instead of looking at the miracle, and at the man's statement of the manner in which he was healed, they look only at what they thought to be a violation of the law. They assumed it as certain that nothing could make his conduct, in carrying his bed on the Sabbath-day, proper; and they meditated vengeance, not only on the man who was carrying his bed, but on him, also, who had told him to do it. Thus men often assume that a certain course or opinion is proper, and when anyone differs from them they look only at the difference, but not at the reasons for it. One great source of dispute among men is that they look only at the points in which they differ, but are unwilling to listen to the reasons why others do not believe as they do. It is always enough to condemn one in the eyes of a bigot that he differs from him, and he looks upon him who holds a different opinion, as the Jews did at this man, as certainly wrong; and such a bigot looks at the reasons why others differ from him just as the Jews did at the reason why this man bore his bed on the Sabbath--as not worth regarding or hearing, or as if they could not possibly be right. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 13 Verse 13. Wist not. Knew not. Had conveyed himself away. Was lost in the crowd. He had silently mingled with the multitude, or had passed on with the crowd unobserved, and the man had been so rejoiced at his cure that he had not even inquired the name of his benefactor. {l} "for Jesus" Lu 4:30 {2} "a multitude" or, "from the multitude that was" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 14 Verse 14. Findeth him. Fell in with him, or saw him. In the temple. The man seems to have gone at once to the temple--perhaps a privilege of which he had been long deprived. They who are healed from sickness should seek the sanctuary of God and give him thanks for his mercy. Comp. See Barnes "Is 38:20". There is nothing more improper, when we are raised up from a bed of pain, than to forget God our benefactor, and neglect to praise him for his mercies. Thou art made whole. Jesus calls to his remembrance the fact that he was healed, in order that he might admonish him not to sin again. Sin no more. By this expression it was implied that the infirmity of this man was caused by sin--perhaps by vice in his youth. His crime or dissipation had brought on him this long and distressing affliction. Jesus shows him that he knew the cause of his sickness, and takes occasion to warn him not to repeat it. No man who indulges in vice can tell what may be its consequences. It must always end in evil, and not unfrequently it results in loss of health, and in long and painful disease. This is always the case with intemperance and all gross pleasures. Sooner or later, sin will always result in misery. Sin no more. Do not repeat the vice. You have had dear-bought experience, and if repeated it will be worse. When a man has been restored from the effects of sin, he should learn to avoid the very appearance of evil. He should shun the place of temptation; he should not mingle again with his old companions; he should touch not, taste not, handle not. God visits with heavier judgment those who have been once restored from the ways of sin and who return again to it. The drunkard that has been reformed, and that returns to his habits of drinking, becomes more beastly; the man that professes to have experienced a change of heart, and who then indulges in sin, sinks deeper into pollution, and is seldom restored. The only way of safety in all such cases is to sin no more; not to be in the way of temptation; not to expose ourselves; not to touch or approach that which came near to working our ruin. The man who has been intemperate and is reformed, if he tastes the poison at all, may expect to sink deeper than ever into drunkenness and pollution. A worse thing. A more grievous disease, or the pains of hell. "The doom of apostates is a worse thing than thirty-eight years' lameness" (Henry). {m} "sin no more" Joh 8:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 15 Verse 15. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 16 Verse 16. Persecuted Jesus. They opposed him; attempted to ruin his character; to destroy his popularity; and probably held him up before the people as a violator of the law of God. Instead of making inquiry whether he had not given proof that he was the Messiah, they assumed that he must be wrong, and ought to be punished. Thus every bigot and persecutor does in regard to those who differ from them. To slay him. To put him to death. This they attempted to do because it was directed in the law of Moses, Ex 31:15; 35:2; Lu 6:7,11; 13:14. We see here, 1st. How full of enmity and how bloody was the purpose of the Jews. All that Jesus had done was to restore an infirm man to health--a thing which they would have done for their cattle (Lu 6:7; 13:14), and yet they sought his life because he had done it for a sick man. 2nd. Men are often extremely envious because good is done by others, especially if it is not done according to the way of their denomination or party. 3rd. Here was an instance of the common feelings of a hypocrite. He often covers his enmity against the power of religion by great zeal for the form of it. He hates and persecutes those who do good, who seek the conversion of sinners, who love revivals of religion and the spread of the gospel, because it is not according to some matter of form which has been established, and on which he supposes the whole safety of the church to hang. There was nothing that Jesus was more opposed to than hypocrisy, and nothing that he set himself more against than those who suppose all goodness to consist in forms, and all piety in the shibboleths of a party. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 17 Verse 17. My Father. God. Worketh hitherto. Worketh until now, or till this time. God has not ceased to work on the Sabbath. He makes the sun to rise; he rolls the stars; he causes the grass, the tree, the flower to grow. He has not suspended his operations on the Sabbath, and the obligation to rest on the Sabbath does not extend to him. He created the world in six days, and ceased the work of creations; but he has not ceased to govern it, and to carry forward, by his providence, his great plans on the Sabbath. And I work. "As God does good on that day; as he is not bound by the law which requires his creatures to rest on that day, so I do the same. The law on that subject may be dispensed with, also, in my case, for the Son of man is Lord of the Sabbath." In this reply it is implied that he was equal with God from two circumstances: 1st. Because he called God his Father, Joh 5:18. 2nd. Because he claimed the same exemption from law which God did, asserting that the law of the Sabbath did not bind him or his Father, thus showing that he had a right to impose and repeal laws in the same manner as God. He that has a right to do this must be God. {n} "My father" Joh 9:4; 14:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 18 Verse 18. The more to kill him. The answer of Jesus was fitted greatly to irritate them. He did not deny what he had done, but he added to that what he well knew would highly, offend them. That he should claim the right of dispensing with the law, and affirm that, in regard to its observance, he was in the same condition with God, was eminently fitted to enrage them, and he doubtless knew that it might endanger his life. We may learn from his answer, That we are not to keep back truth because it may endanger us. 2nd. That we are not to keep back truth because it will irritate and enrage sinners. The fault is not in the truth, but in the sinner. 3rd. That when any one portion of truth enrages hypocrites, they will be enraged the more they hear. Had broken the sabbath. They supposed he had broken it. Making himself equal with God. This shows that, in the view of the Jews, the name Son of God, or that calling God his Father, implied equality with God. The Jews were the best interpreters of their own language, and as Jesus did not deny the correctness of their interpretations, it follows that he meant to be so understood. See Joh 10:29-38. The interpretation of the Jews was a very natural and just one. He not only said that God was his Father, but he said that he had the same right to work on the Sabbath that God had; that by the same authority, and in the same manner, he could dispense with the obligation of the day. They had now two pretences for seeking to kill him--one for making himself equal with God, which they considered blasphemy, and the other for violating the Sabbath. For each of these the law denounced death, Nu 15:35; Le 24:11-14. {p} "making himself equal with God" Zec 13:7; Joh 10:30,33; Php 2:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 19 Verse 19. The Son can do nothing of himself. Jesus, having stated the extent of his authority, proceeds here to show its source and nature, and to prove to them that what he had said was true. The first explanation which he gives is in these words: The Son--whom he had just impliedly affirmed to be equal with God-- did nothing of himself; that is, nothing without the appointment of the Father; nothing contrary to the Father, as he immediately explains it. When it is said that he CAN do nothing OF HIMSELF, it is meant that such is the union subsisting between the Father and the Son that he can do nothing independently or separate from the Father. Such is the nature of this union that he can do nothing which has not the concurrence of the Father, and which he does not command. In all things he must, from the necessity of his nature, act in accordance with the nature and will of God. Such is the intimacy of the union, that the fact that he does anything is proof that it is by the concurring agency of God. There is no separate action--no separate existence; but, alike in being and in action, there is the most perfect oneness between him and the Father. Comp. Joh 10:30; Joh 17:21. What he seeth the Father do. In the works of creation and providence, in making laws, and in the government of the universe. There is a peculiar force in the word seeth here. No man can see God acting in his works; but the word here implies that the Son sees him act, as we see our fellow-men act, and that he has a knowledge of him, therefore, which no mere mortal could possess. What things soever. In the works of creation and of providence, and in the government of the worlds. The word is without limit--ALL that the Father does the Son likewise does. This is as high an assertion as possible of his being equal with God. If one does all that another does or can do, then there must be equality. If the Son does all that the Father does, then, like him, he must be almighty, omniscient, omnipresent, and infinite in every perfection; or, in other words, he must be God. If he had this power, then he had authority, also, to do on the Sabbath-day what God did. {q} "The Son can do nothing of himself" Joh 5:30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 20 Verse 20. The Father loveth the Son. This authority he traces to the love which the Father has for him--that peculiar, ineffable, infinite love which God has for his only-begotten Son, feebly and dimly illustrated by the love which an earthly parent has for an only child. Showeth him. Makes him acquainted with. Conceals nothing from him. From apostles, prophets, and philosophers no small part of the doings of God are concealed. From the Son nothing is. And as God shows him all that he does, he must be possessed of omniscience, for to no finite mind could be imparted a knowledge of all the works of God. Will show Him. Will appoint and direct him to do greater works than these. Greater works than these. Than healing the impotent man, and commanding him to carry his bed on the Sabbath-day. The greater works to which he refers are those which he proceeds to specify--he will raise the dead and judge the world, &c. May marvel. May wonder, or be amazed. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 21 Verse 21. As the Father raiseth up the dead. God has power to raise the dead. By his power it had been done in at least two instances--by the prophet Elijah, in the case of the son of the widow of Sarepta (1 Ki 17:22), and by the prophet Elisha, in the case of the Shunamite's son, 2 Ki 4:32-35. The Jews did not doubt that God had power to raise the dead. Jesus here expressly affirms it, and says he has the same power. Quickeneth them. Gives them life. This is the sense of the word quickeneth throughout the Bible. Even so. In the same manner. By the same authority and power. The power of raising the dead must be one of the highest attributes of the divinity. As Jesus affirms that he has the power to do this in the same manner as the Father, so it follows that he must be equal with God. The Son quickeneth. Gives life to. This may either refer to his raising the dead from their graves, or to his giving spiritual life to those who are dead in trespasses and sins. The former he did in the case of Lazarus and the widow's son at Nain, Joh 11:43,44; Lu 7:14,15. The latter he did in the case of all those who were converted by his power, and still does it in any instance of conversion. Whom he will. It was in the power of Jesus to raise up any of the dead as well as Lazarus. It depended on his will whether Lazarus and the widow's son should come to life. So it depends on his will whether sinners shall live. He has power to renew them, and the renewing of the heart is as much the result of his will as the raising of the dead. {s} "the Son quickeneth" Lu 8:54; Joh 11:25; 17:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 22 Verse 22. Judgeth no man. Jesus in these verses is showing his equality with God. He affirmed (Joh 5:17) that he had the same power over the Sabbath that his Father had; in Joh 5:19 that he did the same things as the Father; in Joh 5:21 particularly that he had the same power to raise the dead. He now adds that God has given him the authority to judge men. The Father pronounces judgment on no one. This office he has committed to the Son. The power of judging the world implies ability to search the heart, and omniscience to understand the motives of all actions. This is a work which none but a divine being can do, and it shows, therefore, that the Son is equal to the Father. Hath committed, Hath appointed him to be the judge of the world. In the previous verse he had said that he had power to raise the dead; he here adds that it will be his, also, to judge them when they are raised. See Mt 25:31-46; Ac 17:31. {t} "hath committed" Mt 11:27; Ac 17:31; 2 Co 5:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 23 Verse 23. That all men should honour, &c. To honour is to esteem, reverence, praise, do homage to. We honour one when we ascribe to him in our hearts, and words, and actions the praise and obedience which are due to him. We honour God when we obey him and worship him aright. We honour the Son when we esteem him to be as he is; when we have right views and feelings toward him. As he is declared to be God (Joh 1:1), as he here says he has power and authority equal with God, so we honour him when we regard him as such. The primitive Christians are described by Pliny, in a letter to the Emperor Trajan, as meeting together to sing hymns to Christ as God. So we honour him aright when we regard him as possessed of wisdom, goodness, power, eternity, omniscience -- equal with God. Even as. To the same extent; in the same manner. Since the Son is to be honoured EVEN AS the Father, it follows that he must be equal with the Father. To honour the Father must denote religious homage, or the rendering of that honour which is due to God; so to honour the Son must also denote religious homage. If our Saviour here did not intend to teach that he ought to be worshipped, and to be esteemed as equal with God, it would be difficult to teach it by any language which we could use. He that honoureth not the Son. He that does not believe on him, and render to him the homage which is his due as the equal of God. Honoureth not the Father. Does not worship and obey the Father, the first person of the Trinity--that is, does not worship God. He may imagine that he worships God, but there is no God but the God subsisting as Father, Son, and Holy Ghost. He that withholds proper homage from one, withholds it from all. He that should refuse to honour the Father, could not be said to honour God; and in the like manner, he that honoureth not the Son, honoureth not the Father. This appears farther from the following considerations:-- 1st. The Father wills that the Son should be honoured. He that refuses to do it disobeys the Father. 2nd. They are equal. He that denies the one denies also the other. 3rd. The same feeling that leads us to honour the Father will also lead us to honour the Son, for he is "the brightness of his glory, and the express image of his person," Heb 1:3. 4th. The evidence of the existence of the Son is the same as that of the Father. He has the same wisdom, goodness, omnipresence, truth, power. And from these verses we may learn -- 1st. That those who do not render proper homage to Jesus Christ do not worship the true God. 2nd. There is no such God as the infidel professes to believe in. There can be but one God; and if the God of the Bible be the true God, then all other gods are false gods. 3rd. Those who withhold proper homage from Jesus Christ, who do not honour him EVEN AS they honour the Father, cannot be Christians. 4th. One evidence of piety is when we are willing to render proper praise and homage to Jesus Christ --to love him, and serve and obey him, with all our hearts. 5th. As a matter of fact, it may be added that they who do not honour the Son do not worship God at all. The infidel has no form of worship; he has no place of secret prayer, no temple of worship, no family altar. Who ever yet heard of an infidel that prayed? Where do such men build houses of worship? Where do they meet to praise God? Nowhere. As certainly as we hear the name infidel, we are certain at once that we hear the name of a man who has no form of religion in his family, who never prays in secret, and who will do nothing to maintain the public worship of God. Account for it as men may, it is a fact that no one can dispute, that it is only they who do honour to the Lord Jesus that have any form of the worship of God, or that honour him; and their veneration for God is just in proportion to their love for the Redeemer--just as they honour him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 24 Verse 24. He that heareth my word. To hear, in this place, evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer it to make its proper impression on the mind; to obey. The word hear is often used in this sense, Mt 11:15; Joh 8:47; Ac 3:23. Many persons outwardly hear the gospel who neither understand nor obey it. My word. My doctrine, my teaching. All that Jesus taught about himself, as well as about the Father. On him that sent me. On the Father, who, in the plan of redemption, is represented as sending his Son to save men. See Joh 3:17. Faith in God, who sent his Son, is here represented as being connected with everlasting life; but there can be no faith in him who sent his Son, without faith also in him who is sent. The belief of one of the true doctrines of religion is connected with, and will lead to, the belief of all. Hath everlasting life. The state of man by nature is represented as death in sin, Eph 2:1. Religion is the opposite of this, or is life. The dead regard not anything. They are unaffected by the cares, pleasures, amusements of the world. They hear neither the voice of merriment nor the tread of the living over their graves. So with sinners. They are unmoved with the things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatenings. But religion is life. The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings here and hereafter, are one and the same. The happiness of heaven is living unto God--being sensible of his presence, and glory, and power--and rejoicing in that. There shall be no more death there, Re 21:4. This life, or this religion, whether on earth or in heaven, is the same--the same joys extended and expanded for ever. Hence, when a man is converted, it is said that he has everlasting life; not merely shall have, but is already in possession of that life or happiness which shall be everlasting. It is life begun, expanded, ripening for the skies. He has already entered on his inheritance--that inheritance which is everlasting. Shall not come into condemnation. He was by nature under condemnation. See Joh 3:18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God, and there is no one that can pluck them out of his hand, Joh 10:28. Comp. See Barnes "Re 8:1". But is passed from death unto life. Has passed over from a state of spiritual death to the life of the Christian. The word translated is passed would be better expressed by has passed. It implies that he has done it voluntarily; that none compelled him; and that the passage is made unto everlasting life. Because Christ is the author of this life in the soul, he is called the life (Joh 1:4); and as he has always existed, and is the source of all life, he is called the eternal life, 1 Jo 5:20. {v} "passed from death" 1 Jo 3:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 25 Verse 25. The hour. The time. Is coming. Under the preaching of the gospel, as well as in the resurrection of the dead. Now is. It is now taking place. Sinners were converted under his ministry and brought to spiritual life. The dead. Either the dead in sins, or those that are in their graves. The words of the Saviour will apply to either. Language, in the Scriptures, is often so used as to describe two similar events. Thus the destruction of Jerusalem and the end of the world are described by Jesus in the same language, Matthew 24 and 25. The return of the Jews from Babylon, and the coming of the Messiah, and the spread of his gospel, are described in the same language by Isaiah, Isaiah 40-41. Comp. See Barnes "Is 7:14". The renewal of the heart, and the raising of the dead at the judgment, are here also described in similar language, because they so far resemble each other that the same language will apply to both. The voice of the Son of God. The voice is that by which we give command. Jesus raised up the dead by his command, or by his authority. When he did it he spoke, or, commanded it to be done. Mr 5:41, "He took the damsel by the hand, and said, `Talitha cumi.'" Lu 7:14: "And he came and touched the bier, and said, `Young man, I say unto thee, Arise.'" Joh 11:43: "He cried with a loud voice, `Lazarus, come forth.'" So it is by his command that those who are dead in sins are quickened or made alive, Joh 5:21. And so at the day of judgment the dead will be raised by his command or voice, though there is no reason to think that his voice will be audibly heard, Joh 5:28. Shall live. Shall be restored to life. {w} "the dead shall hear" Joh 5:28; Eph 2:1. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 26 Verse 26. As the Father hath life. God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Ac 14:15: "We preach unto you that ye should turn from these vanities (idols) unto the living God," Jos 3:10; 1 Sa 17:26; Jer 10:10. See also Isa 40:18-31. In himself. This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Ge 2:7: God "breathed into his nostrils the breath of life, and man became a living soul"--that is, a living being. All other creatures derive their life from him. Ps 104:29,30: "Thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust." But God is underived. He always existed as he is. Ps 90:2 "From everlasting to everlasting thou art God." He is unchangeably the same, Jas 1:17. It cannot be said that he is self-existent, because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for life. Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has in himself infinite sources of happiness, and no other being, no change in his universe can destroy that happiness. So. In a manner like his. It corresponds to the first "as," implying that one is the same as the other; life in the one is the same, and possessed in the same manner, as in the other. Hath he given. This shows that the power or authority here spoken of was given or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as Mediator. It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have given him this power prove that he was inferior in his nature or that his existence was derived. For, 1st. It has reference merely to office. As Mediator, he may be said to have been appointed by the Father. 2nd. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully able to do. So the Son, as Mediator, is subject to the Father; yet this proves nothing about his nature. To have life. That is, the right or authority of imparting life to others, whether dead in their graves or in their sins. In himself. There is much that is remarkable in this expression. It is IN him as it is IN God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ (Ac 3:6; 4:30; 16:18); but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mr 5:41; Lu 7:14; Joh 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation--equal in omnipotence to the Father, and the power of searching all hearts--equal in omniscience to God. {x} "life in himself" 1 Co 15:45 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 27 Verse 27. Hath given him authority. Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father, Ac 17:31. The word authority here (commonly rendered power) implies all that is necessary to execute judgment--all the physical power to raise the dead, and to investigate the actions and thoughts of the life; and all the moral right or authority to sit in judgment on the creatures of God, and to pronounce their doom. To execute judgment. To do judgment--that is, to judge. He has appointment to do justice; to see that the universe suffers no wrong, either by the escape of the guilty or by the punishment of the innocent. Because he is the Son of man. The phrase Son of man here seems to be used in the sense of "because he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union with man and his interest in man. See Barnes "Mt 8:19,20". It is to be remarked here that the word son has not the article before it in the original: "Because he is a Son of man"--that is, because he is a man. It would seem from this that there is a propriety that one in our nature should judge us. What this propriety is we do not certainly know. It may be, 1st. Because one who has experienced our infirmities, and who possesses our nature, may be supposed by those who are judged to be better qualified than one in a different nature. 2nd. Because he is to decide between man and God, and it is proper that our feelings, and nature, and views should be represented in the judge, as well as those of God. 3rd. Because Jesus has all the feelings of compassion we could ask--all the benevolence we could desire in a judge; because he has shown his disposition to defend us by giving his life, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being. Some have supposed that the expression Son of man here means the same as Messiah Da 7:13,14, and that the meaning is that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: "Marvel not because I am a man, or because this great work is committed to a man apparently in humble life. You shall see greater things than these." Thus the Syriac version reads it, and Chrysostom, Theophylact, and some others among the fathers. {y} "authority" Joh 5:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 28 Verse 28. Marvel not. Do not wonder or be astonished at this. The hour is coming. The time is approaching or will be. All that are in the graves. All the dead, of every age and nation. They are described as in the graves. Though many have turned to their native dust and perished from human view, yet God sees them, and can regather their remains and raise them up to life. The phrase all that are in the graves does not prove that the same particles of matter will be raised up, but it is equivalent to saying all the dead. See Barnes "1 Co 15:35-38". Shall hear his voice. He will restore them to life, and command them to appear before him. This is a most sublime description, and this will be a wonderful display of almighty power. None but God can see all the dead, none but he could remould their frames, and none else could command them to return to life. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 29 Verse 29. Shall come forth. Shall come out of their graves. This was the language which he used when he raised up Lazarus, Joh 11:43,4. They that have done good. That is, they who are righteous, or they who have by their good works shown that they were the friends of Christ. See Mt 25:34-36. Resurrection of life. Religion is often called life, and everlasting life. See Barnes "Joh 5:24". In the resurrection the righteous will be raised up to the full enjoyment and perpetual security of that life. It is also called the resurrection of life, because there shall be no more death, Re 21:4. The enjoyment of God himself and of his works; of the society of the angels and of the redeemed; freedom from sickness, and sin, and dying, will constitute the life of the just in the resurrection. The resurrection is also called the resurrection of the just (Lu 14:14), and the first resurrection, Re 20:5,6. The resurrection of damnation. The word damnation means the sentence passed on one by a judge--judgment or condemnation. The word, as we use it, applies only to the judgment pronounced by God on the wicked; but this is not its meaning always in the Bible. Here it has, however, that meaning. Those who have done evil will be raised up to be condemned or damned. This will be the object in raising them up--this the sole design. It is elsewhere said that they shall then be condemned to everlasting punishment (Mt 25:46), and that they shall be punished with everlasting destruction (2 Th 1:8,9); and it is said of the unjust that they are reserved unto the day of judgment to be punished, 2 Pe 2:9. That this refers to the future judgment--to the resurrection then, and not to anything that takes place in this life-- is clear from the following considerations: 1st. Jesus had just spoken of what would be done in this life--of the power of the gospel, Joh 5:25. He adds here that something still more wonderful--something beyond this--would take place. All that are in the graves shall hear his voice. 2nd. He speaks of those who are in their graves, evidently referring to the dead. Sinners are sometimes said to be dead in sin. This is applied in the Scriptures only to those who are deceased. 3rd. The language used here of the righteous cannot be applied to anything in this life. When God converts men, it is not because they have been good. 4th. Nor is the language employed of the evil applicable to anything here. In what condition among men can it be said, with any appearance of sense, that they are brought forth from their graves to the resurrection of damnation? The doctrine of those Universalists who hold that all men will be saved immediately at death, therefore, cannot be true. This passage proves that at the day of judgment the wicked will be condemned. Let it be added that if then condemned they will be lost for ever. Thus (Mt 25:46) it is said to be everlasting punishment; 2 Th 1:8,9, it is called everlasting destruction. There is no account of redemption in hell--no Saviour, no Holy Spirit, no offer of mercy there. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 30 Verse 30. Of mine own self. See Joh 5:19. The Messiah, the Mediator, does nothing without the concurrence and the authority of God. Whatever he does, he does according to the will of God. As I hear I judge. To hear expresses the condition of one who is commissioned or instructed. Thus (Joh 8:26), "I speak to the world those things which I have heard of him;" Joh 8:18, "As the father hath taught me, I speak those things." Jesus here represents himself as commissioned, taught, or sent of God. When he says, "as I hear," he refers to those things which the Father had showed him Joh 5:20--that is, he came to communicate the will of God; to show to man what God wished man to know. I judge. I determine or decide. This was true respecting the institutions and doctrines of religion, and it will be true respecting the sentence which he will pass on mankind at the day of judgment. He will decide their destiny according to what the Father will and wishes--that is, according to justice. Because I seek, &c. This does not imply that his own judgment would be wrong if he sought his own will, but that he had no private ends, no selfish views, no improper bias. He came not to aggrandize himself, or to promote his own views, but he came to do the will of God. Of course his decision would be impartial and unbiased, and there is every security that it will be according to truth. See Lu 22:42 where he gave a memorable instance, in the agony of the garden, of his submission to his Father's will. {c} "the will of the Father" Ps 40:7,8; Mt 26:39; Joh 4:34; 6:38 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 31 Verse 31. If I bear witness of myself. If I have no other evidence than my own testimony about myself. My witness. My testimony; my evidence, The proof would not be decisive. Is not true. The word true. here, means worthy of belief, or established by suitable evidence. See Mt 22:16: "We know that thou art true"--that is, worthy of confidence, or that thou hast been truly sent from God, Lu 20:21; Joh 8:13,17. The law did not admit a man to testify in his own case, but required two witnesses, De 17:6. Though what Jesus said true Joh 8:13,17, yet he admitted it was not sufficient testimony alone to claim their belief. They had a right to expect that his statement that he came from God would be confirmed by other evidence. This evidence he gave in the miracles which he wrought as proof that God had sent him. {d} "If I bear witness" Ps 27:2; Joh 8:14; Re 3:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 32 Verse 32. There is another. That is, God. See Joh 5:36. {e} "another" Joh 8:18; Ac 10:43; 1 Jo 5:7-9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 33 Verse 33. Ye sent unto John. See Joh 1:19. He bare witness, &c. This testimony of John ought to have satisfied them. John was an eminent man; many of the Pharisees believed on him; he was candid, unambitious, sincere, and his evidence was impartial. On this Jesus might have rested the proof that he was the Messiah, but he was willing, also, to adduce evidence of a higher order. {f} "he bare witness" Joh 1:7,32 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 34 Verse 34. I receive not testimony from men. I do not depend for proof of my Messiahship on the testimony of men, nor do I pride myself on the commendations or flattery of men. But these thing, &c. "This testimony of John I adduce that you might be convinced. It was evidence of your own seeking. It was clear, full, explicit. You sent to make inquiry, and he gave you a candid and satisfactory answer. Had you believed that, you would have believed in the Messiah and been saved." Men are often dissatisfied with the very evidence of the truth of religion which they sought, and on which they professed themselves willing to rely. {g} "but these things" Joh 20:31; Ro 3:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 35 Verse 35. He was. It is probable that John had been cast into prison before this, Hence his public ministry had ceased, and our Saviour says he was such a light. Light. The word in the original properly means a lamp, and is not the same which in Joh 1:4,5 is translated light. That is a word commonly applied to the sun, the fountain of light; this means a lamp, or a light that is lit up or kindled artificially from oil or tallow. A teacher is often called a light, because he guides or illuminates the minds of others. Ro 2:19. "Thou art confident that thou art a guide of the blind, a light of them that sit in darkness;" Joh 8:12; 12:46; Mt 5:14. A burning. A lamp lit up that burns with a steady lustre. Shining. Not dim, not indistinct. The expression means that he was an eminent teacher; that his doctrines were clear, distinct, consistent. Ye were willing. You willed, or you chose; you went out voluntarily. This shows that some of those whom Jesus was now addressing were among the great multitudes of Pharisees that came unto John in the wilderness, Mt 3:7. As they had at one time admitted John to be a prophet, so Jesus might with great propriety adduce his testimony in his favour. For a season. In the original, for an hour--denoting only a short time. They did it, as many others do, while he was popular, and it was the fashion to follow him. To rejoice in his light. To rejoice in his doctrines, and in admitting that he was a distinguished prophet; perhaps, also, to rejoice that he professed to be sent to introduce the Messiah, until they found that he bore testimony to Jesus of Nazareth. {h} "ye were willing" Mt 21:26; Mr 6:20 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 36 Verse 36. Greater witness. Stronger, more decisive evidence. The works. The miracles--healing the sick and raising the dead. Hath given me. Hath committed to me, or appointed me to do. Certain things he intrusted in his hands to accomplish. To finish. To do or to perform until the task is completed. the word is applied to the termination of anything, as we say a task is ended or a work is completed. So Jesus said, when he expired, It is "finished," Joh 19:30. From this it appears that Jesus came to accomplish a certain work; and hence we see the reason why he so often guarded his life and sought his safety until the task was fully completed. These works or miracles bore witness of him; that is, they showed that he was sent from god, because none but God could perform them, and because God would not give such power to any whose life and doctrines he did not approve. They were more decisive proof than the testimony of John, because, 1st. John worked no miracles Joh 10:41 2nd. It was possible that a man might be deceived or be an imposter. It was not possible for God to deceive. 3rd. The miracles which Jesus wrought were such as no man could work, and no angel. He that could raise the dead must have all power, and he who commissioned Jesus, therefore, must be God. {i} "the works" Joh 10:25; 15:24; Ac 2:22 {k} "the Father" Mt 3:17; 17:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 37 Verse 37. The Father himself--hath borne witness of me. This God had done, 1st. By the miracles which Jesus had wrought, and of which he was conversing. 2nd. At the baptism of Jesus, where he said, "This is my beloved Son," Mt 3:17. 3rd. In the prophecies of the Old Testament. It is not easy to say here to which of these he refers. Perhaps he has reference to all. Ye have neither heard his voice. This difficult passage has been interpreted in various ways. The main design of it seems to be clear--to reprove the Jews for not believing the evidence that he was the Messiah. In doing this he says that they were indisposed to listen to the testimony of God. He affirmed that God had given sufficient evidence of his divine mission, but they had disregarded it. The first thing that he notices is that they had not heard his voice. The word hear, in this place, is to be understood in the sense of obey or listen to. See Barnes "Joh 5:25". The voice of God means his commands or his declarations, however made; and the Saviour said that it had been the characteristic of the Jews that they had not listened to the voice or command of God. As this had been their general characteristic, it was not wonderful that they disregarded now his testimony in regard to the Messiah. The voice of God had been literally heard on the mount. See De 4:12: "Ye heard the voice of the words." At any time. This has been the uniform characteristic of the nation that they have disregarded and perverted the testimony of God, and it was as true of that generation as of their fathers. Nor seen his shape. No man hath seen God at any time, Joh 1:18. But the word shape, here, does not mean God himself. It refers to the visible manifestation of himself; to the appearance which he assumed. It is applied in the Septuagint to his manifesting himself to Moses, Nu 12:8: "With him will I speak mouth to mouth, even apparently;" in Greek, in a form or shape--the word used here. It is applied to the visible symbol of God that appeared in the cloud and that rested on the tabernacle, Nu 9:15,16. It is the same word that is applied to the Holy Spirit appearing in bodily shape like a dove, Lu 3:22. Jesus does not here deny that God had appeared in this manner, but he says they had not seen--that is, had not paid attention to, or regarded, the appearance of God. He had manifested himself, but they disregarded it, and, in particular, they had disregarded his manifestations in attestation of the Messiah. As the word hear means to obey, to listen to, so the word see means to pay attention to, to regard (2 Jo 1:8; 1 Jo 3:6), and thus throws light on Joh 14:9: "He that hath seen me hath seen the Father." "I am a manifestation of God--God appearing in human flesh, as he appeared formerly in the symbol of the cloud; and he that regards me, or attends to me, regards the Father." {m} "Ye have neither heard" De 4:12; 1 Ti 6:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 38 Verse 38. His word abiding in you. His law does not abide in you--that is, you do not regard or obey it. This was the third thing that he charged them with. 1st. They had not obeyed the command of God. 2nd. They had not regarded his manifestations, either in the times of the old dispensation, or now through the Messiah. 3rd. They did not yield to what he had said in the revelation of the Old Testament. For whom he hath sent. God had foretold that the Messiah would come. He had now given evidence that Jesus was he; but now they rejected him, and this was proof that they did not regard the word of God. {n} "And you have not" 1 Jo 2:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 39 Verse 39. Search the scriptures. The word translated search here means to search diligently or anxiously. It is applied to miners, who search for precious metals--who look anxiously for the bed of the ore with an intensity or anxiety proportionate to their sense of the value of the metal. Comp. See Barnes "Job 28:3". It is applied by Homer to a lioness robbed of her whelps, and who searches the plain to trace out the footsteps of the man who has robbed her. It is also applied by him to dogs tracing their game by searching them out by the scent of the foot. It means a diligent, faithful, anxious investigation. The word may be either in the indicative or imperative mood. In our translation it is in the imperative, as if Jesus commanded them to search the Scriptures, Cyril, Erasmus, Beza, Bengel, Kuinoel, Tholuck, De Wette, and others, give it as in the indicative; Chrysostom, Augustine, Luther, Calvin, Wetstein, Stier, Alford, and others, regard it as in the imperative, or as a command. It is impossible to determine which is the true interpretation. Either of them makes good sense, and it is proper to use the passage in either signification. There is abundant evidence that the Jews did search the books of the Old Testament. It is equally clear that all men ought to do it. The scriptures. The writings or books of the Old Testament, for those were all the books of revelation that they then possessed. In them ye think ye have eternal life. The meaning of this is: "Ye think that by studying the Scriptures you will obtain eternal life. You suppose that they teach the way to future blessedness, and that by diligently studying them you will attain it." We see by this-- 1. That the Jews in the time of Jesus were expecting a future state. 2. The Scriptures teach the way of life, and it is our duty to study them. The Bereans are commended for searching the Scriptures (Ac 17:11); and Timothy is said from a child to have "known the holy scriptures, which are able to make us wise unto salvation," 2 Ti 3:15. Early life is the proper time to search the Bible, for they who seek the Lord early shall find him. They are they, &c. They bear witness to the Messiah. They predict his coming, and the manner of his life and death, Isa 53:1-12; Da 9:26,27, &c. See Barnes "Lu 24:27". {p} "they are" Lu 24:27; 1 Pe 1:10,11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 40 Verse 40. And ye will not come, &c. Though the Old Testament bears evidence that I am the Messiah; though you professedly search it to learn the way to life, and though my works prove it, yet you will not come to me to obtain life. From this we may learn, 1st. That life is to be obtained in Christ. He is the way, the truth, and the life, and he only can save us. 2nd. That, in order to do that, we must come to him--that is, must come in the way appointed, as lost sinners, and be willing to be saved by him alone. 3rd. That the reason why sinners are not saved lies in the will. "The only reason why sinners die is because they will not come to Christ for life and happiness: it is not because they cannot, but because they will not" (Henry). 4th. Sinners have a particular opposition to going to Jesus Christ for eternal life. They would prefer any other way, and it is commonly not until all other means are tried that they are willing to submit to him. {q} "ye will not come to me" Joh 3:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 41 Verses 41,42. I receive not honour, &c. "I do not say these things because I am desirous of human applause, but to account for the fact that you do not believe on me. The reason is, that you have not the love of God in you." In this passage we see, 1st. That we should not seek for human applause. It is of very little value, and it often keeps men from the approbation of God, Joh 5:44. 2nd. They who will not believe on Jesus Christ give evidence that they have no love for God. 3rd. The reason why they do not believe on him is because they have no regard for his character, wishes, or law. Love of God. Love to God. In you. In your hearts. You do not love God. {r} "honour from men" Joh 5:34; 1 Th 2:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 42 Verse 42. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 43 Verse 43. I am come in my Father's name. By the authority of God; or giving proof that I am sent by him. If another shall come in his own name. A false teacher setting up himself, and not even pretending to have a divine commission. The Jews were much accustomed to receive and follow particular teachers. In the time of Christ they were greatly divided between the schools of Hillel and Shammai, two famous teachers. Ye will receive. You will follow, or obey him as a teacher. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 44 Verse 44. Which receive honour one of another. Who are studious of praise, and live for pride, ambition, and vainglory. This desire, Jesus says, was the great reason, why they would not believe on him. They were unwilling to renounce their worldly honours, and become the followers of one so humble and unostentatious as he was. They expected a Messiah of pomp and splendour, and would not submit to one so despised and of so lowly a rank. Had the Messiah come, as they expected, with pomp and power, it would have been an honour, in their view, to follow him; as it was, they despised and rejected him. The great reason why multitudes do not believe is their attachment to human honours, or their pride, and vanity, and ambition. These are so strong, that while they continue they cannot and will not believe. They might, however, renounce these things, and then, the obstacles being removed, they would believe. Learn, 1. A man cannot believe the gospel while he is wholly under the influence of ambition. The two are not compatible. The religion of the gospel is humility, and a man who has not that cannot be a Christian. 2. Great numbers are deterred from being Christians by pride and ambition. Probably there is no single thing that prevents so many young men from becoming Christians as this passion. The proud and ambitious heart refuses to bow to the humiliating terms of the gospel. 3. Though while a man is under this governing principle he cannot believe the gospel, yet this proves nothing about his ability to lay that aside, and to yield to truth. That is another question. A child CANNOT open a trunk when he gets on the lid and attempts to raise his own weight and the cover of the trunk too; but that settles nothing about the inquiry whether he might not get off and then open it. The true question is whether a man can or cannot lay aside his ambition and pride, and about that there ought not to be any dispute. No one doubts that it may be done; and if that can be done, he can become a Christian. Seek not the honour. The praise, the glory, the approbation of God. The honour which comes from men is their praise, flattery, commendation; the honour that comes from God is his approbation for doing his will. God alone can confer the honours of heaven--the reward of having done our duty here. That we should seek, and if we seek that, we shall come to Christ, who is the way and the life. {t} "seek not the honour" Ro 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 45 Verses 45,46. Do not think that I will accuse you. Do not suppose that I intend to follow your example. They had accused Jesus of breaking the law of God, Joh 5:16. He says that he will not imitate their example, though he implies that he might accuse them. To the Father. To God. There is one that accuseth you. Moses might be said to accuse or reprove them. He wrote of the Messiah, clearly foretold his coming, and commanded them to hear him. As they did not do it, it might be said that they had disregarded his command; and as Moses was divinely commissioned and had a right to be obeyed, so his command reproved them: they were disobedient and rebellious. He wrote of me. He wrote of the Messiah, and I am the Messiah, Ge 3:15; 12:3; comp. Joh 8:56; Ge 49:10; De 18:15 {u} "there is one" Ro 2:12. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 46 Verse 46. No Barnes text on this verse. {v} "he wrote of me" Ge 3:15; 22:18; De 18:15,18; Ac 26:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 5 - Verse 47 Verse 47. If ye believe not his writings. If you do not credit what he has written which you profess to believe, it is not to be expected that you will believe my declarations. And from this we may learn, 1st. That many men who profess to believe the Bible have really no regard for it when it crosses their own views and inclinations. 2nd. It is our duty to study the Bible, that we may be established in the belief that Jesus is the Messiah. 3rd. The prophecies of the Old Testament are conclusive proofs of the truth of the Christian religion. 4th. He that rejects one part of the Bible, will, for the same reason, reject all. 5th. The Saviour acknowledged the truth of the writings of Moses, built his religion upon them, appealed to them to prove that he was the Messiah, and commanded men to search them. We have the testimony of Jesus, therefore, that the Old Testament is a revelation from God. He that rejects his testimony on this subject must reject his authority altogether; and it is vain for any man to profess to believe in the New Testament, or in the Lord Jesus, without also acknowledging the authority of the Old Testament and of Moses. We have in this chapter an instance of the profound and masterly manner in which Jesus could meet and silence his enemies. There is not anywhere a more conclusive argument, or a more triumphant meeting of the charges which they had brought against him. No one can read this without being struck with his profound wisdom; and it is scarcely possible to conceive that there could be a more distinct declaration and proof that he was equal with God. {w} "if you believe not" Lu 16:31 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 1 Verse 1. Jesus went over. Went to the east side of the sea. The place to which he went was Bethsaida, Lu 9:10. The account of this miracle of feeding the five thousand is recorded also in Mt 14:13-21; Mr 6:32-44; Lu 9:10-17. John has added a few circumstances omitted by the other evangelists. {a} "after these things" Mt 14:15; Mr 6:34; Lu 9:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 2 Verse 2. Because they saw his miracles, &c. They saw that he had the power to supply their wants, and they therefore followed him. See Joh 6:26. Comp. also Mt 14:14. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 4 Verse 4. The passover. See Barnes "Mt 26:2,17". A feast of the Jews. This is one of the circumstances of explanation thrown in by John which show that he wrote for those who were unacquainted with Jewish customs. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 5 Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 6 Verse 6. To prove him. To try him; to see if he had faith, or if he would show that he believed that Jesus had power to supply them. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 7 Verse 7. No Barnes text on this verse. {b} "Two hundred pennyworth" Nu 11:21,22; 2 Ki 4:43 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 11 Verse 11. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 12 Verse 12. Gather up the fragments. This command is omitted by the other evangelists. It shows the care of Jesus that there should be no waste. Though he had power to provide any quantity of God, yet he has here taught us that the bounties of Providence are not to be squandered. In all things the Saviour set us an example of frugality, though he had an infinite supply at his disposal; he was himself economical, though he was Lord of all. If he was thus saving, it becomes us dependent creatures not to waste the bounties of a beneficent Providence. And it especially becomes the rich not to squander the bounties of Providence. They often feel that they are rich. They have enough. They have no fear of want, and they do not feel the necessity of studying economy. Yet let them remember that what they have is the gift of God--just as certainly as the loaves and fishes created by the Saviour were his gift. It is not given them to waste, nor to spend in riot, nor to be the means of injuring their health or of shortening life. It is given to sustain life, to excite gratitude, to fit for the active service of God. Everything should be applied to its appropriate end, and nothing should be squandered or lost. {c} "When the were filled" Ne 9:25 {d} "that nothing be lost" Ne 8:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 14 Verse 14. That Prophet, &c. The Messiah. The power to work the miracle, and the benevolence manifested in it, showed that he was the long- expected Messiah. {e} "that Prophet" Ge 49:10; De 18:15-18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 15 Verse 15. When Jesus perceived, &c. They were satisfied by the miracle that he was the Messiah. They supposed that the Messiah was to be a temporal prince. They saw that Jesus was retiring, unambitious, and indisposed to assume the ensigns of office. They thought, therefore, that they would proclaim him as the long-expected king, and constrain him to assume the character and titles of an earthly prince. Men often attempt to dictate to God, and suppose that they understand what is right better than he does. They are fond of pomp and power, but Jesus sought retirement, and evinced profound humility. Though he had claims to the honour and gratitude of the nation, yet he sought it not in this way; nor did it evince a proper spirit in his followers when they sought to advance him to a place of external splendour and regal authority. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 16 Verses 16-21. See this miracle of walking on the sea explained in See Barnes "Mt 14:22, also Mt 14:23-33. Comp. Mr 6:45-52. {f} "And when even was now come" Mt 14:23; Mr 6:47 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 17 Verse 17. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 18 Verse 18. No Barnes text on this verse. {g} "the sea arose" Ps 107:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 19 Verse 19. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 20 Verse 20. No Barnes text on this verse. {h} "It is I" Ps 35:3; Isa 43:1,2; Re 1:17,18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 21 Verse 21. Immediately. Quickly. Before a long time. How far they were from the land we know not, but there is no evidence that there was a miracle in the case. The word translated immediately does not of necessity imply that there was no interval of time, but that there was not a long interval. Thus in Mt 13:5, in the parable of the sower, "and forthwith (the same word in Greek) they sprung up," &c., Mr 4:17; Mt 24:29; 3 Jo 1:14. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 22 Verse 22. The people which stood on the other side of the sea. That is, on the east side, or on the same side with Jesus. The country was called the region beyond or on the other side of the sea, because the writer and the people lived on the west side. Jesus went not with his disciples. He had gone into a mountain to pray alone, Joh 6:15. Comp. Mr 6:46. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 23 Verse 23. There came other boats. After the disciples had departed. This is added because, from what follows, it appears that they supposed that he had entered one of those boats and gone to Capernaum after his disciples had departed. From Tiberias. This town stood on the western borders of the lake, not far from where the miracle had been wrought. It was so called in honour of the Emperor Tiberius. It was built by Herod Antipas, and was made by him the capital of Galilee. The city afterward became a celebrated seat of Jewish learning. It is now called Tabaria, and is a considerable place. It is occupied chiefly by Turks, and is very hot and unhealthy. Mr. Fisk, an American missionary, was at Tiberias (Tabaria) in 1823. The old town is surrounded by a wall, but within it is very ruinous, and the plain for a mile or two south is strewed with ruins. The Jordan, where it issues from the lake, was so shallow that cattle and asses forded it easily. Mr. Fisk was shown a house called the house of Peter, which is used as the Greek Catholic church, and is the only church in the place. The number of Christian families is thirty or forty, all Greek Catholics. There were two sects of Jews, each of whom had a synagogue. The Jewish population was estimated at about one thousand. On the 1st of January, 1837, Tiberias was destroyed by an earthquake. Dr. Thomson (The Land and the Book, vol. it. p. 76, 77) says of this city: \- "Ever since the destruction of Jerusalem, it has been chiefly celebrated in connection with the Jews, and was for a long time the chief seat of rabbinical learning. It is still one of their four holy cities. Among the Christians it also early rose to distinction, and the old church, built upon the spot where our Lord gave his last charge to Peter, is a choice bit of ecclesiastical antiquity. The present city is situated on the shore, at the north-east corner of this small plain. The walls inclose an irregular parallelogram, about 100 rods from north to south, and in breadth not more than 40. They were strengthened by ten round towers on the west, five on the north, and eight on the south. There were also two or three towers along the shore to protect the city from attack by sea. Not much more than one-half of this small area is occupied by buildings of any kind, and the north end, which is a rocky hill, has nothing but the ruins of the old palace. The earthquake of 1837 prostrated a large part of the walls, and they have not yet been repaired, and perhaps never will be. There is no town in Syria so utterly filthy as Tiberias, or so little to be desired as a residence. Being 600 feet below the level of the ocean, and overhung on the west by a high mountain, which effectually shuts off the Mediterranean breezes, it is fearfully hot in summer. The last time I was encamped at the Baths the thermometer stood at 100 at midnight, and a steam went up from the surface of the lake as from some huge smouldering volcano. Of course it swarms with all sorts of vermin. What can induce human beings to settle down in such a place? And yet some two thousand of our race make it their chosen abode. They are chiefly Jews, attracted hither either to cleanse their leprous bodies in her baths, or to purify their unclean spirits by contact with her traditionary and ceremonial holiness." {i} "nigh unto the place" Joh 6:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 24 Verse 24. Took shipping. Went into the boats. Came to Capernaum. This was the ordinary place of the residence of Jesus, and they therefore expected to find him there. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 26 Verse 26. Ye seek me, not because, &c. The miracles which Jesus wrought were proofs that he came from God. To seek him because they had seen them, and were convinced by them that he was the Messiah, would have been proper; but to follow him simply because their wants were supplied was mere selfishness of a gross kind. Yet, alas! many seek religion from no better motive than this. They suppose that it will add to their earthly happiness, or they seek only to escape from suffering or from the convictions of conscience, or they seek for heaven only as a place of enjoyment, and regard religion as valuable only for this. All this is mere selfishness. Religion does not forbid our regarding our own happiness, or seeking it in any proper way; but when this is the only or the prevailing motive, it is evident that we have never yet sought God aright. We are aiming at the loaves and fishes, and not at the honour of God and the good of his kingdom; and if this is the only or the main motive of our entering the church, we cannot be Christians. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 27 Verse 27. Labour not. This does not mean that we are to make no effort for the supply of our wants (comp. 1 Ti 5:1; 2 Th 3:10), but that we are not to manifest anxiety, we are not to make this the main or supreme object of our desire. See Barnes "Mt 6:25". The meat that perisheth. The food for the supply of your natural wants. It perishes. The strength you derive from it is soon exhausted, and your wasted powers need to be reinvigorated. That meat which endureth. The supply of your spiritual wants; that which supports, and nourishes, and strengthens the soul; the doctrines of the gospel, that are to a weak and guilty soul what needful food is to the weary and decaying body. To everlastingly life. The strength derived from the doctrines of the gospel is not exhausted. It endures without wasting away. It nourishes the soul to everlasting life. "They that wait upon the Lord shall renew their strength; they shall run and not be weary, and shall walk and not faint," Isa 40:31. Him hath God the Father sealed. To seal is to confirm or approve as ours. This is done when we set our seal to a compact, or deed, or testament, by which we ratify it as our act. So God the Father, by the miracles which had been wrought by Jesus, had shown that he had sent him, that he approved his doctrines, and ratified his works. The miracles were to his doctrine what a seal is to a written instrument. See Barnes "Joh 3:33". {1} "Labour" or, "Work not" {k} "that meat which endureth" Jer 15:16; Joh 4:14; Joh 6:54,58 {l} "him hath God" Ps 2:7; 40:7; Isa 42:1; Joh 8:18; Ac 2:22; 2 Pe 1:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 28 Verse 28. What shall we do, that we might work the world's of God? That is, such things as God will approve. This was the earnest inquiry of men who were seeking to be saved. They had crossed the Sea of Tiberias to seek him; they supposed him to be the Messiah, and they sincerely desired to be taught the way of life; yet it is observable that they expected to find that way as other sinners commonly do--by their works. The idea of doing something. to merit salvation is one of the last that the sinner ever surrenders. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 29 Verse 29. This is the work of God. This is the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative. It was to believe on the Messiah. This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to every one that believeth, Ro 10:4. {m} "This is the work of God" 1 Jo 3:23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 30 Verse 30. What sign showest thou? On the word sign compare See Barnes "Is 7:14". What miracle dost thou work to prove that thou art the Messiah? They had just seen the miracle of the loaves in the desert, which was sufficient to show that he was the Messiah, and it would seem from the preceding narrative that those who crossed the lake to see him supposed that he was the Christ. It seems wonderful that they should so soon ask for farther evidence that he was sent from God; but it is not improbable that this question was put by other Jews, rulers of the synagogue, who happened to be present, and who had not witnessed his miracles. Those men were continually asking for signs and proofs that he was the Messiah. See Mt 12:38,39; Mr 8:11; Lu 9:29. As Jesus claimed the right of teaching them, and as it was manifest that he would teach them differently from what they supposed Moses to teach, it was natural to ask him by what authority he claimed the right to be heard. {n} "sign?" Mt 12:38; 1 Co 1:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 31 Verse 31. Our fathers. The Jews who were led by Moses through the wilderness. Did eat manna. This was the name given by the Jews to the food which was furnished to them by God in their journey. It means literally, "What is this?" and was the question which they asked when they first saw it, Ex 16:14,15. It was small like frost, and of the size of coriander-seed, and had a sweetish taste like honey. It fell in great quantities, and was regarded by the Jews as proof of a continued miracle during forty years, and was incontestable evidence of the interposition of God in favour of their fathers. The manna which is sold in the shops of druggists is a different substance from this. It is obtained from the bark of certain trees in Armenia, Georgia, Persia, and Arabia. It is procured, as resin is, by making an incision in the bark, and it flows out or distils from the tree. As it is written. The substance of this is written in Ps 78:24,25. He gave them. This was regarded as a miraculous interference in their behalf, and an attestation of the divine mission of Moses, and hence they said familiarly that Moses gave it to them. Bread from heaven. The word heaven, in the Scriptures, denotes often the region of the air, the atmosphere, or that region in which the clouds are. See Mt 16:3. "The sky (heaven) is red and lowering." Also Mt 3:16; Lu 4:15; 5:18. The Jews, as appears from their writings (see Lightfoot), expected that the Messiah would provide his followers with plenty of delicious food; and as Moses had provided for the Jews in the wilderness, so they supposed that Christ would make provision for the temporal wants of his friends. This was the sign, probably, which they were now desirous of seeing. {q} "my Father" Ga 4:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 32 Verse 32. Moses gave you not that bread from heaven. This might be translated, "Moses gave you not the bread of heaven." The word "that," which makes some difference in the sense, is not necessary to express the meaning of the original. It does not appear that Jesus intended to call in question the fact that their fathers were fed by the instrumentality of Moses, but to state that he did not give them the true bread that was adapted to the wants of the soul. He fed the body, although his food did not keep the body alive (Joh 6:59), but he did not give that which would preserve the soul from death. God gave, in his Son Jesus, the true bread from heaven which was fitted to man, and of far more value than any supply of their temporal wants, He tells them, therefore, that they are not to seek from him any such supply of their temporal wants as they had supposed. A better gift had been furnished in his being given for the life of the world. My father giveth you. In the gospel; in the gift of his Son. The true bread. The true or real support which is needed to keep the soul from death. It is not false, deceitful, or perishing. Christ is called bread, because, as bread supports life, so his doctrine supports, preserves, and saves the soul from death. He is the true support, not only in opposition to the mere supply of temporal wants such as Moses furnished, but also in opposition to all false religion which deceives and destroys the soul. {q} "my Father" Ga 4:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 33 Verse 33. The bread of God. The means of support which God furnishes. That which, in his view, in needful for man. Is he, &c. Is the Messiah who has come from heaven. And giveth life, &c. See Barnes "Joh 1:4". {r} "bread" Joh 6:48,58 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 35 Verse 35. I am the bread of life. I am the support of spiritual life; or my doctrines will give life and peace to the soul. Shall never hunger. See Barnes "Joh 4:14". {s} "he that cometh to me" Re 7:16 {t} "he that believeth on me" Joh 4:14; 7:38 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 36 Verse 36. But I said unto you. This he said, not in so many words, but in substance, in Joh 6:26. Though they saw him, and had full proof of his divine mission, yet they did not believe. Jesus then proceeds to state that, although they did not believe on him, yet his work would not be in vain, for others would come to him and be saved. {u} "That ye also have seen me" Joh 6:64 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 37 Verse 37. All. The original word is in the neuter gender, but it is used, doubtless, for the masculine, or perhaps refers to his people considered as a mass or body, and means that every individual that the Father had given him should come to him. The Father giveth me. We here learn that those who come to Christ, and who will be saved, are given to him by God. 1st. God promised him that he should see of the travail of his soul--that is, "the fruit of his wearisome toil" (Lowth), and should be satisfied, Isa 53:11. 2nd. All men are sinners, and none have any claim to mercy, and he may therefore bestow salvation on whom he pleases. 3rd. All men of themselves are disposed to reject the gospel, Joh 5:40. 4th. God enables those who do believe to do it. He draws them to him by his Word and Spirit; he opens their hearts to understand the Scriptures (Ac 16:14); and he grants to them repentance, Ac 11:18; 2 Ti 2:25. 5th. All those who become Christians may therefore be said to be given to Jesus as the reward of his sufferings, for his death was the price by which they were redeemed. Paul says (Eph 1:4,5) that, "he hath chosen us in him (that is, in Christ) before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children to himself, according to the good pleasure of his will." Shall come to me. This is an expression denoting that they would believe on him. To come to one implies our need of help, our confidence that he can aid us, and our readiness to trust to him. The sinner comes to Jesus feeling that he is poor, and needy, and wretched, and casts himself on his mercy, believing that he alone can save him. This expression also proves that men are not compelled to believe on Christ. Though they who believe are given to him, and though his Spirit works in them faith and repentance, yet they are made willing in the day of his power, Ps 110:3. No man is compelled to go to heaven against his will, and no man is compelled to go to hell against his will. The Spirit of God inclines the will of one, and he comes freely as a moral agent. The other chooses the way to death; and, though God is constantly using means to save him, yet he prefers the path that leads down to woe. Him that cometh. Every one that comes--that is, every one that comes in a proper manner, feeling that he is a lost and ruined sinner. This invitation is wide, and full, and free. It shows the unbounded mercy of God; and it shows, also, that the reason, and the only reason, why men are not saved, is that they will not come to Christ. Of any sinner it may be said that if he had been willing to come to Christ he might have come and been saved. As he chooses not to come, he cannot blame God because he saves others who are willing, no matter from what cause, and who thus are made partakers of everlasting life. In no wise. In no manner, or at no time. The original is simply, "I will not cast out." Cast out. Reject, or refuse to save. This expression does not refer to the doctrine of perseverance of the saints, but to the fact that Jesus will not reject or refuse any sinner who comes to him. {w} "him who comes" Ps 102:17; Isa 1:18; 55:7; Mt 11:28; Lu 23:42,43 1 Ti 1:15,16; Re 22:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 38 Verse 38. For I came down, &c. This verse shows that he came for a specific purpose, which he states in the next verse, and means that, as he came to do his Father's will, he would be faithful to the trust. Though his hearers should reject him, yet the will of God would be accomplished in the salvation of some who should come to him. Mine own will. See Barnes "Joh 5:30". {x} "but the will" Ps 40:7; Joh 5:30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 39 Verse 39. Father's will. His purpose; desire; intention. As this is the Father's will, and Jesus came to execute his will, we have the highest security that it will be done. God's will is always right, and he has power to execute it. Jesus was always faithful, and all power was given to him in heaven and on earth, and he will therefore most certainly accomplish the will of God. Of all which. That is, of every one who believes on him, or of all who become Christians. See Joh 6:37. I should lose nothing. Literally, "I should not destroy." He affirms here that he will keep it to life eternal; that, though the Christian will die, and his body return to corruption, yet he will not be destroyed. The Redeemer will watch over him, though in his grave, and keep him to the resurrection of the just. This is affirmed of all who are given to him by the Father; or, as in the next verse, "Every one that believeth on him shall have everlasting life." At the last day. At the day of judgment. The Jews supposed that the righteous would be raised up at the appearing of the Messiah. See Lightfoot. Jesus directs them to a future resurrection, and declares to them that they will be raised at the last day--the day of judgment. It is also supposed and affirmed by some Jewish writers that they did not believe that the wicked would be raised. Hence, to speak of being raised up in the last day was the some as to say that one was righteous, or it was spoken of as the peculiar privilege of the righteous. In accordance with this, Paul says, "If by any means I might attain unto the resurrection of the dead," Php 3:11. {y} "Father's will" Mt 18:14; Joh 10:28; 17:12; 18:9; 2 Ti 2:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 40 Verse 40. Everyone which seeth the Son, and believeth on him. It was not sufficient to see him and hear him, but it was necessary, also, to believe on him. Many of the Jews had seen him, but few believed on him. Jesus had said in the previous verse that all that the Father had given him should be saved. But he never left a doctrine so that men must misunderstand it. Lest it should be supposed that if a man was given to him this was all that was needful, and lest anyone should say, "If I am to be saved I shall be, and my efforts will be useless," he states here that it is necessary that a man should believe on him. This would be the evidence that he was given to God, and this would be evidence conclusive that he would be saved. If this explanation of the Saviour had always been attended to, the doctrine of election would not have been abused as it has been. Sinners would not sit down in unconcern, saying that if they are given to Christ all will be well. They would have arisen like the prodigal, and would have gone to God; and, having believed on the Saviour, they would then have had evidence that they were given to him--the evidence resulting from an humble, penitent, believing heart--and then they might rejoice in the assurance that Jesus would lose none that were given to him, but would raise it up at the last day. All the doctrines of Jesus, as he preached them, are safe, and pure, and consistent; as men preach them, they are, unhappily, often inconsistent and open to objection, and are either fitted to produce despair on the one hand, or presumptuous self-confidence on the other. Jesus teaches men to strive to enter heaven, as if they could do the work themselves; and yet to depend on the help of God, and give the glory to him, as if he had done it all. {z} "him that sent me" Joh 6:47,54; 3:15,16 {a} "I will raise him up" Joh 11:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 41 Verse 41. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 42 Verse 42. No Barnes text on this verse. {b} "Is not this" Mt 13:55; Mr 6:3; Lu 4:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 43 Verse 43. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 44 Verse 44. No man can come to me. This was spoken by Jesus to reprove their murmurings--"Murmur not among yourselves." They objected to his doctrine, or murmured against it, because he claimed to be greater than Moses, and because they supposed him to be a mere man, and that what he said was impossible. Jesus does not deny that these things appeared difficult, and hence he said that if any man believed, it was proof that God had inclined him. It was not to be expected that of themselves they would embrace the doctrine. If any man believed, it would be because he had been influenced by God. When we inquire what the reasons were why they did not believe, they appear to have been-- 1st. Their improper regard for Moses, as if no one could be superior to him. 2nd. Their unwillingness to believe that Jesus, whom they knew to be the reputed son of a carpenter, should be superior to Moses. 3rd. The difficulty was explained by Jesus (Joh 5:40) as consisting in the opposition of their will; and (Joh 5:44) when he said that their love of honour prevented their believing on him. The difficulty in the case was not, therefore, a want of natural faculties, or of power to do their duty, but erroneous opinions, pride, obstinacy, self-conceit, and a deep-felt contempt for Jesus. The word "cannot" is often used to denote a strong and violent opposition of the will. Thus we say a man is so great a liar that he cannot speak the truth, or he is so profane that he cannot but swear. We mean by it that he is so wicked that while he has that disposition the other effects will follow, but we do not mean to say that he could not break off from the habit. Thus it is said (Ge 37:4) of the brethren of Joseph that they hated him, and could not speak peaceably to him. Thus (Mt 12:34), "How can, ye, being evil, speak good things?" See Lu 14:33; 1 Sa 16:2. Come to me. The same as believe on me. Draw him. This word is used here, evidently, to denote such an influence from God as to secure the result, or as to incline the mind to believe; yet the manner in which this is done is not determined by the use of the word. It is used in the New Testament six times. Once it is applied to a compulsory drawing of Paul and Silas to the market-place, Ac 16:19. Twice it is used to denote the drawing of a net, Joh 21:6,11. Once to the drawing of a sword (Joh 18:10); and once in a sense similar to its use here (Joh 12:32): "And I, if I be lifted up from the earth, will draw all men unto me." What is its meaning here must be determined by the facts about the sinner's conversion. See Barnes "Joh 6:40". In the conversion of the sinner God enlightens the mind (Joh 6:45), he inclines the will (Ps 110:3), and he influences the soul by motives, by just views of his law, by his love, his commands, and his threatenings; by a desire of happiness, and a consciousness of danger; by the Holy Spirit applying truth to the mind, and urging him to yield himself to the Saviour. So that, while God inclines him, and will have all the glory, man yields without compulsion; the obstacles are removed, and he becomes a willing servant of God. {c} "draw him" So 1:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 45 Verse 45. In the prophets. Isa 54:13. A similar sentiment is found in Mic 4:1-4; Jer 31:34; but by the prophets, here, is meant the book of the prophets, and it is probable that Jesus had reference only to the place in Isaiah, as this was the usual way of quoting the prophets. Shall be all taught of God. This explains the preceding verse. It is by the teaching of his Word and Spirit that men are drawn to God. This shows that it is not compulsory, and that there is no obstacle in the way but a strong voluntary ignorance and unwillingness. {d} "in the prophets" Isa 54:13; Jer 31:34; Mic 4:2 {e} "Every man" Mt 11:27 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 46 Verse 46. Not that any man hath seen the Father. Jesus added this, evidently, to guard against mistake. He had said that all who came to him were taught of God. The teacher was commonly seen and heard by the pupil; but, lest it should be supposed that he meant to say that a man to come to him must see and hear God, visibly and audibly, he adds that he did not intend to affirm this. It was still true that no man had seen God at any time. They were not, therefore, to expect to see God, and his words were not to be perverted as if he meant to teach that. Save he which is of God. Jesus here evidently refers to himself as the Son of God. He had just said that no man had seen the Father. When he affirms that he has seen the Father, it implies that he is more than man. He is the only-begotten Son who is in the bosom of the Father, Joh 1:18; the brightness of his glory, and the express image of his person, Heb 1:3; God over all, blessed for ever, Re 9:5. By his being of God is meant that he is the only-begotten Son of God, and sent as the Messiah into the world. Hath seen. Hath intimately known or perceived him. He knows his nature, character, plans. This is a claim to knowledge superior to what man possesses, and it cannot be understood except by supposing that Jesus is equal with God. {f} "Not that any" Joh 5:37 {g} "save he which is of the God" Lu 10:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 47 Verse 47. No Barnes text on this verse. {h} "He that believeth" Joh 6:40 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 48 Verse 48. I am that bread of life. My doctrines and the benefits of my mediation are that real support of spiritual life of which the manna in the wilderness was the faint emblem. See Joh 6:32,33. {i} "I am that bread" Joh 6:33,35,51 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 49 Verse 49. Your fathers did eat manna. There was a real miracle wrought in their behalf; there was a perpetual interposition of God which showed that they were his chosen people. And are dead. The bread which they ate could not save them from death. Though God interfered in their behalf, yet they died. We may learn, 1st. That that is not the most valuable of God's gifts which merely satisfies the temporal wants. 2nd. That the most distinguished temporal blessings will not save from death. Wealth, friends, food, raiment, will not preserve life. 3rd. There is need of something better than mere earthly blessings; there is need of that bread which cometh down from heaven, and which giveth life to the world. {k} "and are dead" Zec 1:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 50 Verse 50. No Barnes text on this verse. {l} "not die" Joh 3:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 51 Verse 51. The bread that I will give is my flesh. That is, his body would be offered as a sacrifice for sin, agreeably to his declaration when he instituted the Supper: "This is my body which is broken for you," 1 Co 11:24. Life of the world. That sinners might, by his atoning sacrifice, be recovered from spiritual death, and be brought to eternal life. The use of the word world here shows that the sacrifice of Christ was full, free, ample, and designed for all men, as it is said in 1 Jo 2:2, "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." In this verse Jesus introduces the subject of his death and atonement. It may be remarked that in the language which he used the transition from bread to his flesh would appear more easy than it does in our language. The same word which in Hebrew means bread, in the Syriac and Arabic means also flesh. {m} "my flesh" He 10:5,10,20 {n} "the life of the world" Joh 3:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 52 Verse 52. No Barnes text on this verse. {o} "saying, How" Joh 3:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 53 Verses 53-55. In these verses Jesus repeats what he had in substance said before. Except ye eat the flesh, &c. He did not mean that this should be understood literally, for it was never done, and it is absurd to suppose that it was intended to be so understood. Nothing can possibly be more absurd than to suppose that when he instituted the Supper, and gave the bread and wine to his disciples, they literally ate his flesh and drank his blood. Who can believe this? There he stood, a living man--his body yet alive, his blood flowing in his veins; and how can it be believed that this body was eaten and this blood drunk? Yet this absurdity must be held by those who hold that the bread and wine at the communion are "changed into the body, blood, and divinity of our Lord." So it is taught in the decrees of the Council of Trent; and to such absurdities are men driven when they depart from the simple meaning of the Scriptures and from common sense. It may be added that if the bread and wine used in the Lord's Supper were not changed into his literal body and blood when it was first instituted, they have never been since. The Lord Jesus would institute it just as he meant it should be observed, and there is nothing now in that ordinance which there was not when the Saviour first appointed it. His body was offered on the cross, and was raised up from the dead and received into heaven. Besides, there is no evidence that he had any reference in this passage to the Lord's Supper. That was not yet instituted, and in that there was no literal eating of his flesh and drinking of his blood. The plain meaning of the passage is, that by his bloody death--his body and his blood offered in sacrifice for sin--he would procure pardon and life for man; that they who partook of that, or had an interest in that, should obtain eternal life. He uses the figure of eating and drinking because that was the subject of discourse; because the Jews prided themselves much on the fact that their fathers had eaten manna; and because, as he had said that he was the bread of life, it was natural and easy, especially in the language which he used, to carry out the figure, and say that bread must be eaten in order to be of any avail in supporting and saving men. To eat and to drink, among the Jews, was also expressive of sharing in or partaking of the privileges of friendship. The happiness of heaven and all spiritual blessings are often represented under this image, Mt 8:11; 26:29; Lu 14:15, &c. {p} "Except ye eat" Mt 26:26,28 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 54 Verse 54. No Barnes text on this verse. {q} "eateth" Joh 6:40 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 55 Verse 55. Is meat indeed. Is truly food. My doctrine is truly that which will give life to the soul. {r} "meat indeed" Ps 4:7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 56 Verse 56. Dwelleth in me. Is truly and intimately connected with me. To dwell or abide in him is to remain in the belief of his doctrine, and in the participation of the benefits of his death. Comp. Joh 15:1-6; 17:21-23. I in him. Jesus dwells in believers by his Spirit and doctrine. When his Spirit is given them to sanctify them; when his temper, his meekness, his humility, and his love pervade their hearts; when his doctrine is received by them and influences their life, and when they are supported by the consolations of the gospel, it may be said that he abides or dwells in them. {t} "dwelleth" Joh 15:4; 1 Jo 3:24; 4:15,16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 57 Verse 57. I live by the Father. See Barnes "Joh 5:26". {u} "so he that eateth me" 1 Co 15:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 58 Verse 58. This is that bread, &c. This is the true bread that came down. The word "that" should not be in the translation. Shall live for ever. Not on the earth, but in the enjoyments of a better world. {v} "not as your fathers" Joh 6:49-51. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 59 Verse 59. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 60 Verse 60. Many of his disciples. The word disciple means learner. It was applied to the followers of Christ because they were taught by him. It does not imply, of necessity, that those to whom it was given were real Christians, but simply that they were under his teaching, and were professed learners in his school. See Mt 17:16"; Mr 2:18; Joh 9:28; Mt 10:24. It is doubtless used in this sense here. It is, however, often applied to those who are real Christians. This is an hard saying. The word hard here means offensive, disagreeable --that which they could not bear. Some have understood it to mean "difficult to be understood," but this meaning does not suit the connection. The doctrine which he delivered was opposed to their prejudices; it seemed to be absurd, and they therefore rejected it. Saying. Rather doctrine or speech--Greek, logos. It does not refer to any particular part of the discourse, but includes the whole. Who can hear it? That is, who can hear it patiently--who can stay and listen to such doctrine or believe it. The effect of this is stated in Joh 6:66. The doctrines which Jesus taught that were so offensive appear to have been, 1st. That he was superior to Moses. 2nd. That God would save all that he had chosen, and those only. 3rd. That he said he was the bread that came from heaven. 4th. That it was necessary to partake of that; or that it was necessary that an atonement should be made, and that they should be saved by that. These doctrines have always been among the most offensive that men have been called on to believe, and many, rather than trust in them, have chosen to draw back to perdition. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 61 Verse 61. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 62 Verse 62. What and if, &c. Jesus does not say that those who were then present would see him ascend, but he implies that he would ascend. They had taken offence because he said he came down from heaven. Instead of explaining that away, he proceeds to state another doctrine quite as offensive to them--that he would reascend to heaven. The apostles only were present at his ascension, Ac 1:9. As Jesus was to ascend to heaven, it was clear that he could not have intended literally that they should eat his flesh. {w} "ascend" Joh 3:13; Mr 16:19; Eph 4:8-10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 63 Verse 63. It is the Spirit that quickeneth. These words have been understood in different ways. The word "Spirit," here, evidently does not refer to the Holy Ghost, for he adds, "The words that I speak unto you, they are spirit." He refers here, probably, to the doctrine which he had been teaching in opposition to their notions and desires. "My doctrine is spiritual; it is fitted to quicken and nourish the soul. It is from heaven. Your doctrine or your views are earthly, and may be called flesh, or fleshly, as pertaining only to the support of the body. You place a great value on the doctrine that Moses fed the body; yet that did not permanently profit, for your fathers are dead. You seek also food from me, but your views and desires are gross and earthly." Quickeneth. Gives life. See Barnes "Joh 5:21". The flesh. Your carnal views and desires, and the literal understanding of my doctrine. By this Jesus shows them that he did not intend that his words should be taken literally. Profiteth nothing. Would not avail to the real wants of man. The bread that Moses gave, the food which you seek, would not be of real value to man's highest wants. They are spirit. They are spiritual. They are not to be understood literally, as if you were really to eat my flesh, but they are to be understood as denoting the need of that provision for the soul which God has made by my coming into the world. Are life. Are fitted to produce or give life to the soul dead in sins. {x} "It is the Spirit" 2 Co 3:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 64 Verse 64. Jesus knew from the beginning, &c. As this implied a knowledge of the heart, and of the secret principles and motives of men, it shows that he must have been omniscient. {y} "knew" Ro 8:29; 2 Ti 2:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 65 Verse 65. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 66 Verse 66. Many of his disciples. Many who had followed him professedly as his disciples and as desirous of learning of him. See Barnes "Joh 6:60". Went back. Turned away from him and left him. From this we may learn, 1st. Not to wonder at the apostasy of many who profess to be followers of Christ. Many are induced to become his professed followers by the prospect of some temporal benefit, or under some public excitement, as these were; and when that temporal benefit is not obtained, or that excitement is over, they fall away. 2nd. Many may be expected to be offended by the doctrines of the gospel. Having no spirituality of mind, and really understanding nothing of the gospel, they may be expected to take offence and turn back. The best way to understand the doctrines of the Bible is to be a sincere Christian, and aim to do the will of God, Joh 7:17. 3rd. We should examine ourselves. We should honestly inquire whether we have been led to make a profession of religion by the hope of any temporal advantage, by any selfish principle, or by mere excited animal feeling. If we have it will profit us nothing, and we shall either fall away of ourselves, or be cast away in the great day of judgment. {a} "went" Zep 1:6; Lu 9:62; He 10:38 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 67 Verse 67. The twelve. The twelve apostles. Will ye also go away? Many apostatized, and it was natural now for Jesus to submit the question to the twelve. "Will you, whom I have chosen, on whom I have bestowed the apostleship, and who have seen the evidence of my Messiahship, will you now also leave me?" This was the time to try them; and it is always a time to try real Christians when many professed disciples become cold and turn back; and then we may suppose Jesus addressing us, and saying, Will ye ALSO go away? Observe here, it was submitted to their choice. God compels none to remain with him against their will, and the question in such trying times is submitted to every man whether he will or will not go away. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 68 Verse 68. Simon Peter answered him. With characteristic ardour and promptness. Peter was probably one of the oldest of the apostles, and it was his character to be first and most ardent in his professions. To whom shall we go? This implied their firm conviction that Jesus was the Messiah, and that he alone was able to save them. It is one of Peter's noble confessions--the instinctive promptings of a pious heart and of ardent love. There was no one else who could teach them. The Pharisees, the Sadducees, and the scribes were corrupt, and unable to guide them aright; and, though the doctrines of Jesus were mysterious, yet they were the only doctrines that could instruct and save them. Thou hast, &c. The meaning of this is, thou teachest the doctrines which lead to eternal life. And from this we may learn, 1st. That we are to expect that some of the doctrines of the Bible will be mysterious. 2nd. That, though they are difficult to be understood, yet we should not therefore reject them. 3rd. That nothing would be gained by rejecting them. The atheist, the infidel--nay, the philosopher, believes, or professes to believe, propositions quite as mysterious as any in the Bible. 4th. That poor, lost, sinful man has nowhere else to go but to Jesus. He is the way, the truth, and the life, and if the sinner betakes himself to any other way he will wander and die. 5th. We should, therefore, on no account forsake the teachings of the Son of God. The words that he speaks are spirit and are life. {b} "the words of eternal" Ac 5:20; 7:38 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 69 Verse 69. We are sure, &c. See a similar confession of Peter in Mt 16:16, and See Barnes "Mt 16:16". Peter says we are sure, in the name of the whole of the apostles. Jesus immediately cautions him, as he did on other occasions, not to be too confident, for one of them actually had no such feelings, but was a traitor. {c} "we believe" Mt 16:16; Joh 1:29; 11:27 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 70 Verse 70. Have not I chosen you twelve? There is much emphasis in these words. Have not I--I, the Saviour, the Messiah, chosen you in mercy and in love, and therefore it will be a greater sin to betray me? Chosen. Chosen to the apostolic office; conferred on you marks of peculiar favour, and treason is therefore the greater sin. You twelve. So small a number. Out of such a multitude as follow for the loaves and fishes, it is to be expected there should be apostates; but when the number is so small, chosen in such a manner, then it becomes every one, however confident he. may be, to be on his guard and examine his heart. Is a devil. Has the spirit, the envy, the malice, and the treasonable designs of a devil. The word devil here is used in the sense of an enemy, or one hostile to him. {d} "a devil" Joh 13:27 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 6 - Verse 71 Verse 71. He spake of Judas, &c. There is no evidence that Jesus designated Judas so that the disciples then understood that it was he. It does not appear that the apostles even suspected Judas, as they continued to treat him afterward with the same confidence, for he carried the bag, or the purse containing their little property (Joh 12:6; 13:29); and at the table, when Jesus said that one of them would betray him, the rest did not suspect Judas until Jesus pointed him out particularly, Joh 13:26. Jesus spoke of one, to put them on their guard, to check their confidence, and to lead them to self-examination. So in every church, or company of professing Christians, we may know that it is probable that there may be some one or more deceived; but we may not know who it may be, and should therefore inquire prayerfully and honestly, "Lord, is it I?" Should betray. Would betray. If it be asked why Jesus called a man to be an apostle who he knew had no love for him, who would betray him, and who had from the beginning the spirit of a "devil," we may reply, 1st. It was that Judas might be an important witness for the innocence of Jesus, and for the fact that he was not an impostor. Judas was with him more than three years. He was treated with the same confidence as the others, and in some respects even with superior confidence, as he had "the bag" (Joh 12:6), or was the treasurer. He saw the Saviour in public and in private, heard his public discourses and his private conversation, and he would have been just the witness which the high-priests and Pharisees would have desired, if he had known any reason why he should be condemned. Yet he alleged nothing against him. Though he betrayed him, yet he afterward said that he was innocent, and, under the convictions of conscience, committed suicide. If Judas had known anything against the Saviour he would have alleged it. If he had known that he was an impostor, and had alleged it, he would have saved his own life and been rewarded. If Jesus was an impostor, he ought to have made it known, and to have been rewarded for it. 2nd. It may have been, also, with a foresight of the necessity of having such a man among his disciples, in order that his own death might be brought about in the manner in which it was predicted. There were several prophecies which would have been unfulfilled had there been no such man among the apostles. 3rd. It showed the knowledge which the Saviour had of the human heart, that he could thus discern character before it was developed, and was able so distinctly to predict that he would betray him. 4th. We may add, what benevolence did the Saviour evince--what patience and forbearance-that he had with him for more than three years a man who he knew hated him at heart, and who would yet betray him to be put to death on a cross, and that during all that time he treated him with the utmost kindness! __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 1 Verse 1. After these things. After the transactions which are recorded in the last chapters had taken place, and after the offence he had given the Jews. See Joh 5:18. Jesus walked. Or Jesus lived, or taught. He travelled around Galilee teaching. In Jewry. In Judea, the southern division of Palestine. Comp. See Barnes on "Joh 4:3". The Jews sought. That is, the rulers of the Jews. It does not appear that the common people ever attempted to take his life. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 2 Verse 2. The Jews' feast of tabernacles. Or the feast of tents. This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our month September and the first half of October, Nu 29:12; De 16:13-15. It was so called from the tents or tabernacles which on that occasion were erected in and about Jerusalem, and was designed to commemorate their dwelling in tents in the wilderness, Ne 8:16-18. During the continuance of this feast they dwelt in booths or tents, as their fathers did in the wilderness, Le 23:42,43. The feast was continued eight days, and the eighth or last day was the most distinguished, and was called the great day of the feast, Joh 7:37; Nu 29:35. The Jews on this occasion not only dwelt in booths, but they carried about the branches of palms, willows, and other trees which bore a thick foliage, and also branches of the olive-tree, myrtle, &c., Ne 8:15. Many sacrifices were offered on this occasion (Nu 29:12-39; De 16:14-16), and it was a time of general joy. It is called by Josephus and Philo the greatest feast, and was one of the three feasts which every male among the Jews was obliged to attend. {a} "feast of Tabernacles" Le 23:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 3 Verse 3. His brethren. See Barnes "Mt 12:47". Thy disciples. The disciples which he had made when he was before in Judea, Joh 4:1-3. The works. The miracles. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 4 Verses 4,5. For there is no man, &c. The brethren of Jesus supposed that he was influenced as others are. As it is a common thing among men to seek popularity, so they supposed that he would also seek it; and as a great multitude would be assembled at Jerusalem at this feast, they supposed it would be a favourable time to make himself known. What follows shows that this was said, probably, not in sincerity, but in derision; and to the other sufferings of our Lord was to be added, what is so common to Christians, derision from his relatives and friends on account of his pretensions. If our Saviour was derided, we also may expect to be by our relatives; and, having his example, we should be content to bear it. If thou do, &c. It appears from this that they did not really believe that he wrought miracles; or, if they did believe it, they did not suppose that he was the Christ. Yet it seems hardly credible that they could suppose that his miracles were real, and yet not admit that he was the Messiah. Besides, there is no evidence that these relatives had been present at any of his miracles, and all that they knew of them might have been from report. See Barnes "Mr 3:21". On the word brethren in Joh 7:5, See Barnes "Mt 13:55" See Barnes "Ga 1:19". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 5 Verse 5. No Barnes text on this verse. {b} "his brethren" Mr 3:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 6 Verse 6. My time, &c. The proper time for my going up to the feast. We know not why it was not yet a proper time for him to go. It might be because if he went then, in their company, while multitudes were going, it would have too much the appearance of parade and ostentation; it might excite too much notice, and be more likely to expose him to the envy and opposition of the rulers. Your time, &c. It makes no difference to you when you go up. Your going will excite no tumult or opposition; it will not attract attention, and will not endanger your lives. Jesus therefore chose to go up more privately, and to remain until the multitude had gone. They commonly travelled to those feasts in large companies, made up of most of the families in the neighbourhood. See Barnes "Lu 2:44". {c} "My time" @Joh 2:4; 8:20; 7:8,30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 7 Verse 7. The world cannot hate you. You profess no principles in opposition to the world. You do not excite its envy, or rouse against you the civil rulers. As you possess the same spirit and principles with the men of the world, they cannot be expected to hate you. I testify of it. I bear witness against it. This was the main cause of the opposition which was made to him. He proclaimed that men were depraved, and the result was that they hated him. We may expect that all who preach faith- fully against the wickedness of men will excite opposition. Yet this is not to deter us from doing our duty, and, after the example of Jesus, from proclaiming to men their sins, whatever may be the result. {d} "the world" Joh 15:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 8 Verse 8. I go not up yet. Jesus remained until about the middle of the feast, Joh 7:14. That is, he remained about four days after his brethren had departed, or until the mass of the people had gone up, so that his going might excite no attention, and that it might not be said he chose such a time to excite a tumult. We have here a signal instance of our Lord's prudence and opposition to parade. Though it would have been lawful for him to go up at that time, and though it would have been a favourable period to make himself known, yet he chose to forego these advantages rather than to afford an occasion of envy and jealousy to the rulers, or to appear even to excite a tumult among the people. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 11 Verse 11. No Barnes text on this verse. {e} "Then the Jews" Joh 11:56 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 12 Verse 12. Murmuring. Contention, disputing. He deceiveth the people. That is, he is deluding them, or drawing them away by pretending to be the Messiah. {f} "there was much murmuring" Joh 9:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 13 Verse 13. Spake openly of him. The word translated openly, here, is commonly rendered boldly. This refers, doubtless, to those who really believed on him. His enemies were not silent; but his friends had not confidence to speak of him openly or boldly--that is, to speak what they really thought. Many supposed that he was the Messiah, yet even this they did not dare to profess. All that they could say in his favour was that he was a good man. There are always many such friends of Jesus in the world who are desirous of saying something good about him, but who, from fear or shame, refuse to make a full acknowledgement of him. Many will praise his morals, his precepts, and his holy life, while they are ashamed to speak of his divinity or his atonement, and still more to acknowledge that they are dependent on him for salvation. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 14 Verse 14. About the midst. Or about the middle of the feast. It continued eight days. The temple. See Barnes "Mt 21:12" And taught. Great multitudes were assembled in and around the temple, and it was a favourable time and place to make known his doctrine. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 15 Verse 15. Knoweth this man letters. The Jewish letters or science consisted in the knowledge of their Scriptures and traditions. Jesus exhibited in his discourses such a profound acquaintance with the Old Testament as to excite their amazement and admiration. Having never learned. The Jews taught their law and tradition in celebrated schools. As Jesus had not been instructed in those schools, they were amazed at his learning. What early human teaching the Saviour had we have no means of ascertaining, farther than that it was customary for the Jews to teach their children to read the Scriptures. 2 Ti 3:15: "From a child thou (Timothy) hast known the holy scriptures." {1} "letters" or, "learning" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 16 Verse 16. My doctrine. My teaching, or what I teach. This is the proper meaning of the word doctrine. It is what is taught us, and, as applied to religion, it is what is taught us by God in the holy Scriptures. Is not mine. It is not originated by me. Though I have not learned in your schools, yet you are not to infer that the doctrine which I teach is devised or invented by me. I teach nothing that is contrary to the will of God, and which he has not ap- pointed me to teach. His that sent me. God's. It is such as he approves, and such as he has commissioned me to teach. The doctrine is divine in its origin and in its nature. {h} "not mine" Joh 8:28; 12:49 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 17 Verse 17. If any man will do his will. Literally, if any man wills or is willing to do the will of God. If there is a disposition in anyone to do that will, though he should not be able perfectly to keep his commandments. To do the will of God is to obey his commandments; to yield our hearts and lives to his requirements. A disposition to do his will is a readiness to yield our intellects, our feelings, and all that we have entirely to him, to be governed according to his pleasure. He shall know. He shall have evidence, in the very attempt to do the will of God, of the truth of the doctrine. This evidence is internal, and to the individual it is satisfactory and conclusive. It is of two kinds. 1st. He will find that the doctrines which Jesus taught are such as commend themselves to his reason and conscience, and such as are consistent with all that we know of the perfections of God. His doctrines commend themselves to us as fitted to make us pure and happy, and of course they are such as must be from God. 2nd. An honest desire to obey God will lead a man to embrace the great doctrines of the Bible. He will find that his heart is depraved and inclined to evil, and he will see and feel the truth of the doctrine of depravity; he will find that he is a sinner and needs to be born again; he will learn his own weakness, and see his need of a Saviour, of an atonement, and of pardoning mercy; he will feel that he is polluted, and needs the purifying influence of the Holy Spirit. Thus we may learn, 1st. That an honest effort to obey God is the easiest way to become acquainted with the doctrines of the Bible. 2nd. Those who make such an effort will not cavil at any of the doctrines of the Scriptures. 3rd. This is evidence of the truth of revelation which every man can apply to his own case. 4th. It is such evidence as to lead to certainty. No man who has ever made an honest effort to live a pious life, and to do all the will of God, has ever had any doubt of the truth of the Saviour's doctrines, or any doubt that his religion is true and is fitted to the nature of man. They only doubt the truth of religion who wish to live in sin. 5th. We see the goodness of God in giving us evidence of his truth that may be within every man's reach. It does not require great learning to be a Christian, and to be convinced of the truth of the Bible. It requires an honest heart, and a willingness to obey God. Whether it be of God. Whether it be divine. Or whether I speak of myself. Of myself without being commissioned or directed by God. {i} "if any man do his will" Joh 8:43 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 18 Verse 18. That speaketh of himself. This does not mean about or concerning himself, but he that speaks by his own authority, without being sent by God, as mere human teachers do. Seeketh his own glory. His own praise, or seeks for reputation and applause. This is the case with mere human teachers, and as Jesus in his discourses manifestly sought to honour God, they ought to have supposed that he was sent by him. No unrighteousness. This word here means, evidently, there is no falsehood, no deception in him. He is not an impostor. It is used in the same sense in 2 Th 2:10-12. It is true that there was no unrighteousness, no sin in Jesus Christ, but that is not the truth taught here. It is that he was not an impostor, and the evidence of this was that he sought not his own glory, but the honour of God. This evidence was furnished, 1st. In his retiring, unobtrusive disposition; in his not seeking the applause of men. 2nd. In his teaching such doctrines as tended to exalt God and humble man. 3rd. In his ascribing all glory and praise to God. {l} "but he that seeketh" Pr 25:27 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 19 Verse 19. Did not Moses give you the law? This they admitted, and on this they prided themselves. Every violation of that law they considered as deserving of death. They had accused Jesus of violating it because he had healed a man on the Sabbath, and for that they had sought his life, Joh 5:10-16. He here recalls that charge to their recollection, and shows them that, though they pretended great reverence for that law, yet they were really its violators in having sought his life. None of you, &c. None of you Jews. They had sought to kill him. This was a pointed and severe charge, and shows the great faithfulness with which he was accustomed to proclaim the truth. Why go ye about to kill me? Why do ye seek to kill me? See Joh 5:16. {m} "Moses" Joh 1:17; Ga 3:19 {n} "none of you" Ro 3:10-19 {o} "to kill me" Mt 12:14; Joh 5:16,18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 20 Verse 20. The people. Perhaps some of the people who were not aware of the designs of the rulers. Thou hast a devil. Thou art deranged or mad. See Joh 10:20. As they saw no effort to kill him, and as they were ignorant of the designs of the rulers, they supposed that this was the effect of derangement. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 21 Verse 21. One work. The healing of the man on the Sabbath, John chapter 5. Ye all marvel. You all wonder or are amazed, and particularly that it was done on the Sabbath. This was the particular ground of astonishment, that he should dare to do what they esteemed a violation of the Sabbath. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 22 Verse 22. Moses therefore gave unto you circumcision. Moses commanded you to circumcise your children, Le 12:3. The word "therefore" in this place--literally "on account of this"--means, "Moses on this account gave you circumcision, not because it is of Moses, but of the fathers;" that is, the reason was not that he himself appointed it as a new institution, but he found it already in existence, and incorporated it in his institutions and laws. Not because, &c. Not that it is of Moses. Though Jesus spoke in accordance with the custom of the Jews, who ascribed the appointment of circumcision to Moses, yet he is careful to remind them that it was in observance long before Moses. So, also, the Sabbath was kept before Moses, and alike in the one case and the other they ought to keep in mind the design of the appointment. Of the fathers. Of the patriarchs, Abraham, Isaac, and Jacob, Ge 17:10. Ye on the sabbath-day, &c. The law required that the child should be circumcised on the eighth day. If that day happened to be the Sabbath, yet they held that he was to be circumcised, as there was a positive law to that effect; and as this was commanded, they did not consider it a breach of the Sabbath. A man. Not an adult man, but a man-child. See Joh 16:21: "She remembereth no more the anguish for joy that a man is born into the world." {q} "Moses" Le 12:3 {r} "but of the fathers" Ge 17:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 23 Verse 23. That the law of Moses' should not be broken. In order that the law requiring it to be done at a specified time, though that might occur on the Sabbath, should be kept. Are ye angry, &c. The argument of Jesus is this: "You yourselves, in interpreting the law about the Sabbath, allow a work of necessity to be done. You do that which is necessary as an ordinance of religion denoting separation from other nations, or external purity. As you allow this, you ought also, for the same reason, to allow that a man should be completely restored to health--that a work of much more importance should be done." We may learn here that it would be happy for all if they would not condemn others in that thing which they allow. Men often accuse others of doing things which they themselves do in other ways. Every whit whole. Literally, "I have restored the whole man to health," implying that the man's whole body was diseased, and that he had been entirely restored to health. {2} "that the law of Moses" or, "without breaking the law of Moses" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 24 Verse 24. Judge not according to the appearance. Not as a thing first offers itself to you, without reflection or candour. In appearance, to circumcise a child on the Sabbath might be a violation of the law; yet you do it, and it is right. So, to appearance, it might be a violation of the Sabbath to heal a man, yet it is right to do works of necessity and mercy. Judge righteous judgment. Candidly; looking at the law, and inquiring what its spirit really requires. {t} "judge" De 1:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 26 Verse 26. Do the rulers know indeed, &c. It seems from this that they supposed that the rulers had been convinced that Jesus was the Messiah, but that from some cause they were not willing yet to make it known to the people. The reasons of this opinion were these: 1st. They knew that they had attempted to kill him. 2nd. They now saw him speaking boldly to the people without interruption from the rulers. They concluded, therefore, that some change had taken place in the sentiments of the rulers in regard to him, though they had not yet made it public. The rulers. The members of the Sanhedrim, or great council of the nation, who had charge of religious affairs. Indeed. Truly; certainly. Have they certain evidence, as would appear from their suffering him to speak without interruption? The very Christ. Is truly or really the Messiah. {u} "Do the rulers" Joh 7:48 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 27 Verse 27. Howbeit. But. They proceeded to state a reason why they supposed that he could not be the Messiah, whatever the rulers might think. We know this man whence he is. We know the place of his birth and residence. No man knoweth whence he is. From Mt 2:5, it appears that the common expectation of the Jews was that the Messiah would be born at Bethlehem; but they had also reigned that after his birth he would be hidden or taken away in some mysterious manner, and appear again from some unexpected quarter. We find allusions to this expectation in the New Testament, where our Saviour corrects their common notions, Mt 24:23: "Then if any man shall say unto you, Lo, here is Christ, or there, believe it not." And again (Mt 24:26), "If they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not." The following extracts from Jewish writings show that this was the common expectation: "The Redeemer shall manifest himself, and afterward be hid. So it was in the redemption from Egypt. Moses showed himself and then was hidden." So on the passage, So 2:9-- "My beloved is like a roe or a young hart"--they say: "A roe appears and then is hid; so the Redeemer shall first appear and then be concealed, and then again be concealed and then again appear." "So the Redeemer shall first appear and then be hid, and then, at the end of forty-five days, shall reappear, and cause manna to descend." See Lightfoot. Whatever may have been the source of this opinion, it explains the passage, and shows that the writer of this gospel was well acquainted with the opinions of the Jews, however improbable those opinions were. {v} "Howbeit" Mt 13:55 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 28 Verse 28. Ye know whence I am. You have sufficient evidence of my divine mission, and that I am the Messiah. Is true. Is worthy to be believed. He has given evidence that I came from him, and he is worthy to be believed. Many read this as a question--Do ye know me, and know whence I am? I am not come of myself, &c. {w} "and I am not come" Joh 5:43 {x} "he that sent" Ro 3:4 {y} "whom ye know now" Joh 1:18; 8:55 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 29 Verse 29. No Barnes text on this verse. {z} "But I know him" Mt 11:27; Joh 10:15 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 30 Verse 30. Then they sought to take him. The rulers and their friends. They did this -- 1st. Because of his reproof; and, 2nd. For professing to be the Messiah. His hour. The proper and the appointed time for his death. See Mt 21:46. {a} "Then" Mr 11:18; Lu 20:19; Joh 8:37 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 31 Verse 31. Will he do more miracles? It was a common expectation that the Messiah would work many miracles. This opinion was founded on such passages as Isa 35:5,6, &c.: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; then shall the lame man leap as an hart," &c. Jesus had given abundant evidence of his power to work such miracles, and they therefore believed that he was the Messiah. {b} "many of the people" Joh 4:39 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 32 Verse 32. The people murmured such things. That is, that the question was agitated whether he was the Messiah; that it excited debate and contention; and that the consequence was, he made many friends. They chose, therefore, if possible, to remove him from them. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 33 Verse 33. Yet a little while am I with you. It will not be long before my death. This is supposed to have been about six months before his death. This speech of Jesus is full of tenderness. They were seeking his life. He tells them that he is fully aware of it; that he will not be long with them; and implies that they should be diligent to seek him while he was yet with them. He was about to die, but they might now seek his favour and find it. When we remember that this was said to his persecutors and murderers; that it was said even while they were seeking his life, we see the peculiar tenderness of his love. Enmity, and hate, and persecution did not prevent his offering salvation to them. I go unto him that sent me. This is one of the intimations that he gave that he would ascend to God. Comp. Joh 6:62. {c} "Yet a little while" Joh 13:33; 16:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 34 Verse 34. Ye shall seek me. This probably means simply, Ye shall seek the Messiah. Such will be your troubles, such the calamities that will come on the nation, that you will earnestly desire the coming of the Messiah. You will seek for a deliverer, and will look for him, that he may bring deliverance. This does not mean that they would seek for Jesus and not be able to find him, but that they would desire the aid and comfort of the Messiah, and would be disappointed. Jesus speaks of himself as the Messiah, and his own name as synonymous with the Messiah. See Barnes "Mt 23:39". Shall not find me. Shall not find the Messiah. He will not come, according to your expectations, to aid you. See Barnes "Mt 24:1" and following. Where I am. This whole clause is to be understood as future, though the words "am" and "cannot" are both in the present tense. The meaning is, Where I shall be you will not be able to come. That is, he, the Messiah, would be in heaven; and though they would earnestly desire his presence and aid to save the city and nation from the Romans, yet they would not be able to obtain it--represented here by their not being able to come to him. This does not refer to their individual salvation, but to the deliverance of their nation. It is not true of individual sinners that they seek Christ in a proper manner and are not able to find him; but it was true of the Jewish nation that they looked for the Messiah, and sought his coming to deliver them, but he did not do it. {d} "Ye shall seek me" Ho 5:6; Joh 8:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 35 Verse 35. The dispersed among the Gentiles. To the Jews scattered among the Gentiles, or living in distant parts of the earth. It is well known that at that time there were Jews dwelling in almost every land. There were multitudes in Egypt, in Asia Minor, in Greece, in Rome, &c., and in all these places they had synagogues. The question which they asked was whether he would leave an ungrateful country, and go into those distant nations and teach them. Gentiles. In the original, Greeks. All those who were not Jews were called Greeks, because they were chiefly acquainted with those heathens only who spake the Greek language. It is remark able that Jesus returned no answer to these inquiries. He rather chose to turn off their minds from a speculation about the place to which he was going, to the great affairs of their own personal salvation. {e} "dispersed" Isa 11:12; Jas 1:1; 1 Pe 1:1 {3} "Gentiles" or, "Greeks" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 37 Verse 37. In the last day. The eighth day of the festival. That great day. The day of the holy convocation or solemn assembly, Le 23:36. This seems to have been called the great day, 1st. Because of the solemn assembly, and because it was the closing scene. 2nd. Because, according to their traditions, on the previous days they offered sacrifices for the heathen nations as well as for themselves, but on this day for the Jews only (Lightfoot). 3rd. Because on this day they abstained from all servile labour (Le 23:39), and regarded it as a holy day. 4th. On this day they finished the reading of the law, which they commenced at the beginning of the feast. 5th. Because on this day probably occurred the ceremony of drawing water from the pool of Siloam. On the last day of the feast it was customary to perform a solemn ceremony in this manner: The priest filled a golden vial with water from the fount of Siloam (See Barnes "Joh 9:7") , which was borne with great solemnity, attended with the clangour of trumpets, through the gate of the temple, and being mixed with wine, was poured on the sacrifice on the altar. What was the origin of this custom is unknown. Some suppose, and not improbably, that it arose from an improper understanding of the passage in Isa 12:3: "With joy shall ye draw water out of the wells of salvation." It is certain that no such ceremony is commanded by Moses. It is supposed to be probable that Jesus stood and cried while they were performing this ceremony, that he might, 1st. illustrate the nature of his doctrine by this; and 2nd. call off their attention from a rite that was uncommanded, and that could not confer eternal life. Jesus stood. In the temple, in the midst of thousands of the people. If any man thirst. Spiritually. If any man feels his need of salvation. See Joh 4:13,14; Mt 5:6; Re 22:17. The invitation is full and free to all. Let him come unto me, &c. Instead of depending on this ceremony of drawing water let him come to me, the Messiah, and he shall find an ever-abundant supply for all the wants of his soul. {f} "last day" Le 23:36 {g} "If any man thirst" Isa 55:1; Re 22:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 38 Verse 38. He that believeth on me. He that acknowledges me as the Messiah, and trusts in me for salvation. As the scripture hath said. This is a difficult expression, from the fact that no such expression as follows is to be found literally in the Old Testament. Some have proposed to connect it with what precedes--"He that believeth on me, as the Old Testament has commanded or required"-- but to this there are many objections. The natural and obvious meaning here is, doubtless, the true one; and Jesus probably intended to say, not that there was any particular place in the Old Testament that affirmed this in so many words, but that this was the substance of what the Scriptures taught, or this was the spirit of their declarations. Hence the Syriac translates it in the plural--the Scriptures. Probably there is a reference more particularly to Isa 58:11, than to any other single passage: "Thou shalt be like a watered garden, and like a spring of water whose waters fail not." See also Isa 44:3,4; Joe 3:18. Out of his belly. Out of his midst, or out of his heart. The word belly is often put for the midst of a thing, the centre, and the heart, Mt 12:40. It means here that from the man shall flow; that is, his piety shall be of such a nature that it will extend its blessings to others. It shall be like a running fountain-- perhaps in allusion to statues or ornamented reservoirs in gardens, in which pipes were placed from which water was continually flowing. The Jews used the same figure: "His two reins are like fountains of water, from which the law flows." And again: "When a man turns himself to the Lord, he shall be as a fountain filled with living water, and his streams shall flow to all the nations and tribes of men" (Kuinoel). Rivers. This word is used to express abundance, or a full supply. It means here that those who are Christians shall diffuse large, and liberal, and constant blessings on their fellow-men; or, as Jesus immediately explains it, that they shall be the instruments by which the Holy Spirit shall be poured down on the world. Living water. Fountains, ever-flowing streams. That is, the gospel shall be constant and life-giving in its blessings. We learn here, 1st. That it is the nature of Christian piety to be diffusive. 2nd. That no man can believe on Jesus who does not desire that others should also, and who will not seek it. 3rd. That the desire is large and liberal--that the Christian desires the salvation of all the world. 4th. That the faith of the believer is to be connected with the influence of the Holy Spirit, and in that way Christians are to be like rivers of living water. {h} "out if his belly" Pr 18:4; Isa 58:11; Joh 4:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 39 Verse 39. Of the Spirit. Of the Holy Spirit, that should be sent down to attend their preaching and to convert sinners. For the Holy Ghost was not yet given. Was not given in such full and large measures as should be after Jesus had ascended to heaven. Certain measures of the influences of the Spirit had been always given in the conversion and sanctification of the ancient saints and prophets; but that abundant and full effusion which the apostles were permitted afterward to behold had not yet been given. See Ac 2:1-12; 10:44,45. Jesus was not yet glorified. Jesus had not yet ascended to heaven--to the glory and honour that awaited him there. It was a part of the arrangement in the work of redemption that the influences of the Holy Spirit should descend chiefly after the death of Jesus, as that death was the procuring cause of this great blessing. Hence he said (Joh 16:7), "It is expedient for you that I go away; for if I go not away the Comforter will not come unto you; but if I depart I will send him unto you." See also Joh 16:8-12; 14:15,16,26. Comp. Eph 4:8-11. {i} "the Spirit" Isa 44:3; Joe 2:28; Joh 16:7; Ac 2:17,33 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 40 Verse 40. The Prophet. That is, the prophet whom they expected to precede the coming of the Messiah--either Elijah or Jeremiah. See Mt 16:14. {k} "the prophet" De 18:15; Joh 6:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 41 Verses 41,42. See Barnes "Mt 2:4, and following. Where David was 1 Sa 16:1-4. {l} "This is the" Joh 4:42; 6:69 {m} "Shall Christ come out of Galilee?" Joh 1:46; 7:52 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 42 Verse 42. No Barnes text on this verse. {n} "Christ cometh" Ps 132:11 {o} "town of Bethlehem" Mic 5:2; Lu 2:4 {p} "where David was" 1 Sa 16:1,4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 43 Verse 43. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 44 Verse 44. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 45 Verses 45,46. The officers. Those who had been appointed (Joh 7:32) to take him. It seems that Jesus was in the midst of the people addressing them, and that they happened to come at the very time when he was speaking. They were so impressed and awed with what he said that they dared not take him. There have been few instances of eloquence like this. His speaking had so much evidence of truth, so much proof that he was from God, and was so impressive and persuasive, that they were convinced of his innocence, and they dared not touch him to execute their commission. We have here, 1st. A remarkable testimony to the commanding eloquence of Jesus. 2nd. Wicked men may be awed and restrained by the presence of a good man, and by the evidence that he speaks that which is true. 3rd. God can preserve his friends. Here were men sent for a particular purpose. They were armed with power. They were commissioned by the highest authority of the nation. On the other hand, Jesus was without arms or armies, and without external protection. Yet, in a manner which the officers and the high-priests would have little expected, he was preserved. So, in ways which we little expect, God will defend and deliver us when in the midst of danger. 4th. No prophet, apostle, or minister has ever spoken the truth with as much power, grace, and beauty as Jesus. It should be ours, therefore, to listen to his words, and to sit at his feet and learn heavenly wisdom. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 46 Verse 46. No Barnes text on this verse. {q} "Never man spake like this man" Lu 4:22. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 47 Verse 47. Are ye also deceived? They set down the claims of Jesus as of course an imposture. They did not examine, but were, like thousands, determined to believe that he was a deceiver. Hence they did not ask them whether they were convinced, or had seen evidence that he was the Messiah; but, with mingled contempt, envy, and anger, they asked if they were also deluded. Thus many assume religion to be an imposture; and when one becomes a Christian, they assume at once that he is deceived, that he is the victim of foolish credulity or superstition, and treat him with ridicule or scorn. Candour would require them to inquire whether such changes were not proof of the power and truth of the gospel, as candour in the case of the rulers required them to inquire whether Jesus had not given them evidence that he was from God. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 48 Verse 48. The rulers. The members of the Sanhedrim, who were supposed to have control over the religious rites and doctrines of the nation. The Pharisees. The sect possessing wealth, and office, and power. The name Pharisees sometimes denotes those who were high in honour and authority. Believed on him. Is there any instance in which those who are high in rank or in office have embraced him as the Messiah? This shows the rule by which they judged of religion. 1st. They claimed the right of regulating the doctrines and rites of religion. 2nd. They repressed the liberty of private judgment, stifled investigation, assumed that a new doctrine must be heresy, and laboured to keep the people in inglorious bondage. 3rd. They treated the new doctrine of Jesus with contempt, and thus attempted to put it down, not by argument, but by contempt, and especially because it was embraced by the common people. This is the way in which doctrines contrary to the truth of God have been uniformly supported in the world; this is the way in which new views of truth are met; and this the way in which those in ecclesiastical power often attempt to lord it over God's heritage, and to repress the investigation of the Bible. {r} "any of the rulers" Jer 5:4,5; Joh 12:42; 1 Co 1:26 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 49 Verse 49. This people. The word here translated people is the one commonly rendered the multitude. It is a word expressive of contempt, or, as we would say, the rabble. It denotes the scorn which they felt that the people should presume to judge for themselves in a case pertaining to their own salvation. Who knoweth not the law. Who have not been instructed in the schools of the Pharisees, and been taught to interpret the Old Testament as they had. They supposed that any who believed on the humble and despised Jesus must be, of course, ignorant of the true doctrines of the Old Testament, as they held that a very different Messiah from him was foretold. Many instances are preserved in the writings of the Jews of the great contempt in which the Pharisees held the common people. It may here be remarked that Christianity is the only system of religion ever presented to man that in a proper manner regards the poor, the ignorant, and the needy. Philosophers and Pharisees, in all ages, have looked on them with contempt. Are cursed. Are execrable; are of no account; are worthy only of contempt and perdition. Some suppose that there is reference here to their being worthy to be cut off from the people for believing on him, worthy to be put out of the synagogue (See Joh 9:22); but it seems to be an expression only of contempt; a declaration that they were a rabble, ignorant, unworthy of notice, and going to ruin. Observe, however, 1st. That of this despised people were chosen most of those who became Christians. 2nd. That if the people were ignorant, it was the fault of the Pharisees and rulers. It was their business to see that they were taught. 3rd. There is no way so common of attempting to oppose Christianity as by ridiculing its friends as poor, ignorant, and weak, and credulous. As well night food, and raiment, and friendship, and patriotism be held in contempt because the poor need the one or possess the other. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 50 Verse 50. Nicodemus. See Joh 3:1. One of them. That is, one of the great council or Sanhedrim. God often places one or more pious men in legislative assemblies to vindicate his honour and his law; and he often gives a man grace on such occasions boldly to defend his cause; to put men upon their proof, and to confound the proud and the domineering. We see in this case, also, that a man, at one time timid and fearful (comp.) Joh 3:1), may on other occasions be bold, and fearlessly defend the truth as it is in Jesus. This example should lead every man intrusted with authority or office fearlessly to defend the truth of God, and, when the rich and the mighty are pouring contempt on Jesus and his cause, to stand forth as its fearless defender. {s} "he that came" Joh 3:2 {4} "to Jesus", "to him" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 51 Verse 51. Doth our law, &c. The law required justice to be done, and gave every man the right to claim a fair and impartial trial, Le 19:15,16; Ex 23:1,2; De 19:15,18. Their condemnation of Jesus was a violation of every rule of right. He was not arraigned; he was not heard in self-defence, and not a single witness was adduced. Nicodemus demanded that justice should be done, and that he should not be condemned until he had had a fair trial. Every man should be presumed innocent until he is proved to be guilty. This is a maxim of law, and a most just and proper precept in our judgments in private life. {t} "Doth our law" De 17:8; Pr 18:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 52 Verse 52. Art thou also of Galilee? Here is another expression of contempt. To be a Galilean was a term of the highest reproach. They knew well that he was not of Galilee, but they meant to ask whether he also had become a follower of the despised Galilean. Ridicule is not argument, and there is no demonstration in a gibe; but, unhappily, this is the only weapon which the proud and haughty often used in opposing religion. Ariseth no prophet. That is, there is no prediction that any prophet should come out of Galilee, and especially no prophet that was to attend or precede the Messiah. Comp. Joh 1:46. They assumed, therefore, that Jesus could not be the Christ. {u} "Out of Galilee" Isa 9:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 7 - Verse 53 Verse 53. And every man went unto his own house. There is every mark of confusion and disorder in this breaking up of the Sanhedrim. It is possible that some of the Sadducees might have joined Nicodemus in opposing the Pharisees, and thus increased the disorder. It is a most instructive and melancholy exhibition of the influence of pride, envy, contempt, and anger, when brought to bear on an inquiry, and when they are manifestly opposed to candour, to argument, and to truth. So wild and furious are the passions of men when they oppose the person and claims of the Son of God! It is remarkable, too, how God accomplishes his purposes. They wished to destroy Jesus. God suffered their passions to be excited, a tumult to ensue, the assembly thus to break up in disorder, and Jesus to be safe, for his time had not yet come. "The wrath of man shall praise thee; the remainder of wrath shalt thou restrain," Ps 76:10. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 1 Verse 1. Mount of Olives. The mountain about a mile directly east of Jerusalem. See Barnes "Mt 21:1". This was the place in which he probably often passed the night when attending the feasts at Jerusalem. The Garden of Gethsemane, to which he was accustomed to resort (Joh 18:2), was on the western side of that mountain, and Bethany, the abode of Martha and Mary, on its east side, Joh 11:1. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 2 Verse 2. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 4 Verse 4. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 5 Verse 5. Moses in the law, &c. The punishment of adultery commanded by Moses was death, Le 20:10; De 22:22. The particular manner of the death was not specified in the law. The Jews had themselves, in the time of Christ, determined that it should be by stoning. See this described in See Barnes "Mt 21:35". See Barnes "Mt 21:44". The punishment for adultery varied. In some cases it was strangling. In the time of Ezekiel Eze 16:38-40 it was stoning and being thrust through with a sword. If the adulteress was the daughter of a priest, the punishment was being burned to death. {a} "Now Moses" Le 20:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 6 Verse 6. Tempting him. Trying him, or laying a plan that they might have occasion to accuse him. If he decided the case, they expected to be able to bring an accusation against him; for if he decided that she ought to die, they might accuse him of claiming power which belonged to the Romans--the power of life and death. They might allege that it was not the giving an opinion about an abstract case, but that she was formally before him, that he decided her case judicially, and that without authority or form of trial. If he decided otherwise, they would have alleged that he denied the authority of the law, and that it was his intention to abrogate it. They had had a controversy with him about the authority of the Sabbath, and they perhaps supposed that he would decide this case as he did that--against them. It may be farther added that they knew that Jesus admitted publicans and sinners to eat with him; that one of their charges was that he was friendly to sinners (see Lu 15:2); and they wished, doubtless, to make it appear that he was gluttonous, and a wine-bibber, and a friend of sinners, and disposed to relax all the laws of morality, even in the case of adultery. Seldom was there a plan more artfully laid, and never was more wisdom and knowledge of human nature displayed than in the manner in which it was met. Wrote on the ground. This took place in the temple. The "ground," here, means the pavement, or the dust on the pavement. By this Jesus showed them clearly that he was not solicitous to pronounce an opinion in the case, and that it was not his wish or intention to intermeddle with the civil affairs of the nation. As though he heard them not. This is added by the translators. It is not in the original, and should not have been added. There is no intimation in the original, as it seems to be implied by this addition, that the object was to convey the impression that he did not hear them. What was his object is unknown, and conjecture is useless. The most probable reason seems to be that he did not wish to intermeddle; that he designed to show no solicitude to decide the case; and that he did not mean to decide it unless he was constrained to. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 7 Verse 7. They continued asking him. They pressed the question upon him. They were determined to extort an answer from him, and showed a perseverance in evil which has been unhappily often imitated. Is without sin. That is, without this particular sin; he who has not himself been guilty of this very crime--for in this place the connection evidently demands this meaning. Let him first cast a stone at her. In the punishment by death, one of the witnesses threw the culprit from the scaffold, and the other threw the first stone, or rolled down a stone to crush him. See De 17:6,7. This was in order that the witness might feel his responsibility in giving evidence, as he was also to be the executioner. Jesus therefore put them to the test. Without pronouncing on her case, he directed them, if any of them were innocent, to perform the office of executioner. This was said, evidently, well knowing their guilt, and well knowing that no one would dare to do it. {b} "He that is" De 17:7; Ro 2:1,2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 9 Verse 9. Beginning at the eldest. As being conscious of more sins, and, therefore, being desirous to leave the Lord Jesus. The word eldest here probably refers not to age, but to honour--from those who were in highest reputation to the lowest in rank. This consciousness of crime showed that the state of the public morals was exceedingly corrupt, and justified the declaration of Jesus that it was an adulterous and wicked generation, Mt 16:4. Alone. Jesus only was left with the woman, &c. In the midst. Her accusers had gone out, and left Jesus and the woman; but it is by no means probable that the people had left them; and, as this was in the temple on a public occasion, they were doubtless surrounded still by many. This is evident from the fact that Jesus immediately (Joh 8:12) addressed a discourse to the people present. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 10 Verse 10. Hath no man condemned thee? Jesus had directed them, if innocent, to cast a stone, thus to condemn her, or to use the power which he gave them to condemn her. No one of them had done that. They had accused her, but they had not proceeded to the act expressive of judicial condemnation. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 11 Verse 11. Neither do I condemn thee. This is evidently to be taken in the sense of judicial condemnation, or of passing sentence as a magistrate, for this was what they had arraigned her for. It was not to obtain his opinion about adultery, but to obtain the condemnation of the woman. As he claimed no civil authority, he said that he did not exercise it, and should not condemn her to die. In this sense the word is used in the previous verse, and this is the only sense which the passage demands. Besides, what follows shows that this was his meaning. Go, and sin no more. You have sinned. You have been detected and accused. The sin is great. But I do not claim power to condemn you to die, and, as your accusers have left you, my direction to you is that you sin no more. This passage therefore teaches us, 1st. That Jesus claimed no civil authority. 2nd. That he regarded the action of which they accused her as sin. 3rd. That he knew the hearts and lives of men. 4th. That men are often very zealous in accusing others of that of which they themselves are guilty. And, 5th. That Jesus was endowed with wonderful wisdom in meeting the devices of his enemies, and eluding their deep-laid plans to involve him in ruin. It should be added that this passage, together with the last verse of the preceding chapter, has been by many critics thought to be spurious. It is wanting in many of the ancient manuscripts and versions, and has been rejected by Erasmus, Calvin, Beza, Grotius, Wetstein, Tittman, Knapp, and many others. It is not easy to decide the question whether it be a genuine part of the New Testament or not. Some have supposed that it was not written by the evangelists, but was often related by them, and that after a time it was recorded and introduced by Papias into the sacred text. {c} "Neither do I condemn" Joh 3:17 {d} "and sin no more" Joh 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 12 Verse 12. I am the light of the world. See Barnes "Joh 1:4" See Barnes "Joh 1:9" {e} "I am the light of the world" Joh 1:4; 9:5 {f} "He that followeth" Joh 12:35,46 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 13 Verse 13. Thou bearest record of thyself. Thou art a witness for thyself, or in thy own case. See Joh 5:31. The law required two witnesses in a criminal case, and they alleged that as the only evidence which Jesus had was his own assertion, it could not be entitle to belief. Is not true. Is not worthy of belief, or is not substantiated by sufficient evidence. {g} "Thou bearest record" Joh 5:31 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 14 Verse 14. Jesus answered, &c. To this objection Jesus replied by saying, first, that the case was such that his testimony alone ought to be received; and, secondly, that he had the evidence given him by his Father. Though, in common life, in courts, and in mere human transactions, it was true that a man ought not to give evidence in his own case, yet in this instance, such was the nature of the case that his word was worthy to be believed. My record. My evidence, my testimony. Is true. Is worthy to be believed. For I know whence I came--but ye, &c. I know by what authority I act; I know by whom I am sent, and what commands were given me; but you cannot determine this, for you do not know these unless I bear witness of them to you. We are to remember that Jesus came not of himself (Joh 6:38); that he came not to do his own will, but the will of his Father. He came as a witness of those things which he had seen and known (Joh 3:11), and no man could judge of those things, for no man had seen them. As he came from heaven; as he knew his Father's will; as he had seen the eternal world, and known the counsels of his Father, so his testimony was worthy of confidence. As they had not seen and known these things, they were not qualified to judge. An ambassador from a foreign court knows the will and purposes of the sovereign who sent him, and is competent to bear witness of it. The court to which he is sent has no way of judging but by his testimony, and he is therefore competent to testify in the case. All that can be demanded is that he give his credentials that he is appointed, and this Jesus had done both by the nature of his doctrine and his miracles. {h} "but you cannot tell" Joh 7:28; 9:29,30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 15 Verse 15. After the flesh. According to appearance; according to your carnal and corrupt mode; not according to the spiritual nature of the doctrines. By your preconceived opinions and prejudices you are determined not to believe that I am the Messiah. I judge no man. Jesus came not to condemn the world, Joh 3:17. They were in the habit of judging rashly and harshly of all; but this was not the purpose or disposition of the Saviour. This expression is to be understood as meaning that he judged no one after their manner; he did not come to censure and condemn men after the appearance, or in a harsh, biased, and unkind manner. {i} "I judge no man" Joh 3:17; 12:47 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 16 Verse 16. And yet, if I judge. If I should express my judgment of men or things. He was not limited, nor forbidden to do it, nor restrained by any fear that his judgment would be erroneous. My judgment is true. Is worthy to be regarded. For I am not alone. I concur with the Father who hath sent me. His judgment you admit would be right, and my judgment would accord with his. He was commissioned by his Father, and his judgment would coincide with all that God had purposed or revealed. This was shown by the evidence that God gave that he had sent him into the world. {k} "my judgment" 1 Sa 16:7; Ps 45:6,7; 72:2 {i} "for I am not alone" Joh 8:29; 16:32 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 17 Verse 17. In your law. De 17:6; 19:15. Comp. Mt 18:16. This related to cases in which the life of an individual was involved. Jesus says that if, in such a case, the testimony of two men were sufficient to establish a fact, his own testimony and that of his Father ought to be esteemed ample evidence in the case of religious doctrine. Two men.. If two men could confirm a case, the evidence of Jesus and of God ought not to be deemed insufficient. Is true. In Deuteronomy, "established." This means the same thing. It is confirmed; is worthy of belief. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 18 Verse 18. I am one that bear witness of myself. In human courts a man is not allowed to bear witness of himself, because he has a personal interest in the case, and the court could have no proof of the impartiality of the evidence; but in the case of Jesus it was otherwise. When one has no party ends to serve; when he is willing to deny himself; when he makes great sacrifices; and when, by his life, he gives every evidence of sincerity, his own testimony may be admitted in evidence of his motives and designs. This was the case with Jesus and his apostles. And though in a legal or criminal case such testimony would not be admitted, yet, in an argument on moral subjects, about the will and purpose of him who sent him, it would not be right to reject the testimony of one who gave so many proofs that he came from God. The Father--beareth witness of me. By the voice from heaven at his baptism (Mt 3:17), and by the miracles which Jesus wrought, as well as by the prophecies of the Old Testament. We may here remark, 1st. That there is a distinction between the Father and the Son. They are both represented as bearing testimony; yet, 2nd. They are not divided. They are not different beings. They bear testimony to the same thing, and are one in counsel, in plan, in essence, and in glory. {n} "the Father" Joh 5:37 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 19 Verse 19. Where is thy Father? This question was asked, doubtless, in derision. Jesus had often given them to understand that by his Father he meant God, Joh 5:1-6:71. They professed to be ignorant of this, and probably looked round in contempt for his Father, that he might adduce him as a witness in the case. If ye had known me, &c. If you had listened to my instructions, and had received me as the Messiah, you would also, at the same time, have been acquainted with God. We may here observe, 1st. The manner in which Jesus answered them. He gave no heed to their cavil; he was not irritated by their contempt; he preserved his dignity, and gave them an answer worthy of the Son of God. 2nd. We should meet the cavils and sneers of sinners in the same manner. We should not render railing for railing, but "in meekness instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth," 2 Ti 2:25. 3rd. The way to know God is to know Jesus Christ. "No man hath seen God at any time. The only-begotten Son which is in the bosom of the Father, he hath declared him," Joh 1:18. No sinner can have just views of God but in Jesus Christ, 2 Co 4:6. {o} "Jesus answered" Joh 8:55; 16:3; 17:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 20 Verse 20. The treasury. See Barnes "Mt 21:12". His hour was not yet come. The time for him to die had not yet arrived, and God restrained them, and kept his life. This proves that God has power over wicked men to control them, and to make them accomplish his own purposes. {q} "treasury" Mr 12:41 {r} "for his hour" Joh 7:30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 21 Verse 21. I go my way. See Barnes "Joh 7:33". Ye shall die in your sins. That is, you will seek the Messiah; you will desire his coming, but the Messiah that you expect will not come; and, as you have rejected me, and there is no other Saviour, you must die in your sins. You will die unpardoned, and as you did not seek me where you might find me, you cannot come where I shall be. Observe, 1st. All those who reject the Lord Jesus must die unforgiven. There is no way of pardon but by him. See Barnes "Ac 4:12". 2nd. There will be a time when sinners will seek for a Saviour but will find none. Often this is done too late, in a dying moment, and in the future world they may seek a deliverer, but not be able to find one. 3rd. Those who reject the Lord Jesus must perish. Where he is they cannot come. Where he is is heaven. Where he is not, with his favour and mercy, there is hell; and the sinner that has no Saviour must be wretched for ever. {s} "ye shall seek me" Joh 7:34 {t} "and shall die" Job 20:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 22 Verse 22. Will he kill himself? It is difficult to know whether this question was asked from ignorance or malice. Self-murder was esteemed then, as it is now, as one of the greatest crimes; and it is not improbable that they asked this question with mingled hatred and contempt. "He is a deceiver; he has broken the law of Moses; he is mad, and it is probable he will go on and kill himself." If this was their meaning, we see the wonderful patience of Jesus in enduring the contradiction of sinners; and as he bore contempt without rendering railing for railing, so should we. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 23 Verse 23. Ye are from bequeath. The expression from beneath, here, is opposed to the phrase from above. It means, You are of the earth, or are influenced by earthly, sensual, and corrupt passions. You are governed by the-lowest and vilest views and feelings, such as are opposed to heaven, and such as have their origin in earth or in hell. I am from above. From heaven. My views are heavenly, and my words should have been so interpreted. Ye are of this world. You think and act like the corrupt men of this world. I am not of this world. My views are above these earthly and corrupt notions. The meaning of the verse is: "Your reference to self-murder shows that you are earthly and corrupt in your views. You are governed by the mad passions of men, and can think only of these." We see here how difficult it is to excite wicked men to the contemplation of heavenly things. They interpret all things in a low and corrupt sense, and suppose all others to be governed as they are themselves. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 24 Verse 24. That I am. That I am the Messiah. {v} "I said" Joh 8:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 25 Verse 25. Who art thou? As Jesus did not expressly say in the previous verse that he was the Messiah, they professed still not to understand him. In great contempt, therefore, they asked him who he was. As if they had said, "Who art thou that undertakest to threaten us in this manner?" When we remember that they regarded him as a mere pretender from Galilee; that he was poor and without friends; and that he was persecuted by those in authority, we cannot but admire the patience with which all this was borne, and the coolness with which he answered them. Even the same, &c. What he had professed to them was that he was the light of the world; that he was the bread that came down from heaven; that he was sent by his Father, &c. From all this they might easily gather that he claimed to be the Messiah. He assumed no new character; he made no change in his professions; he is the same yesterday, today, and for ever; and as he had once professed to be the light of the world, so, in the face of contempt, persecution, and death, he adhered to the profession. The beginning. From his first discourse with them, or uniformly. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 26 Verse 26. I have many things to say. There are many things which I might say to reprove and expose your pride and hypocrisy. By this he implied that he understood well their character, and that he was able to expose it. This, indeed, he had shown them in his conversations with them. And to judge of you. To reprove in you. There are many things in you which I might condemn. But he that sent me is true. Is worthy to be believed, and his declarations about men are to be credited. The meaning of this verse may be thus expressed: "I have indeed many things to say blaming or condemning you. I have already said many such things, and there are many more that I might say; but I speak only those things which God has commanded. I speak not of myself I come to execute his commission, and he is worthy to be heard and feared. Let it not be thought, therefore, that my judgment is rash or harsh. It is such as is commanded by God." {x} "he that sent me" Joh 7:28 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 27 Verse 27. They understood not. They knew not, or they were unwilling to receive him as a messenger from God. They doubtless understood that he meant to speak of God, but they were unwilling to acknowledge that he really came from God. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 28 Verse 28. When ye have lifted up. When you have crucified. See Barnes "Joh 3:14, See Barnes "Joh 12:32". The Son of man. See Barnes "Mt 8:19,20". Then shall ye know. Then shall you have evidence or proof. That I am he. Am the Messiah, which I have professed to be. And that I do nothing of myself. That is, you shall have proof that God has sent me; that I am the Messiah; and that God concurs with me and approves my doctrine. This proof was furnished by the miracles that attended the death of Jesus --the earthquake and darkness; but chiefly by his resurrection from the dead, which proved, beyond a doubt, that he was what he affirmed he was-- the Messiah. {y} "lifted up" Joh 3:14; 12:32 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 29 Verse 29. Is with me. In working miracles, &c. Hath not left me alone. Though men had forsaken and rejected him, yet God attended him. Those things that please him. See Mt 3:17: "This is my beloved Son, in whom I am well pleased," Php 2:8; Isa 53:10-12; 2 Pe 1:17; Lu 3:22; Mt 17:5. His undertaking the work of redemption was pleasing to God, and he had the consciousness that in executing it he did those things which God approved. It is a small matter to have men opposed to us, if we have a conscience void of offence, and evidence that we please God. Comp. Heb 11:5 "Enoch --before his translation had this testimony that he pleased God." See also 1 Co 4:3. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 30 Verse 30. Many believed on him. Such was the convincing nature and force of the truths which he presented, that they believed he was the Messiah and received his doctrine. While there were many that became more obstinate and hardened under his preaching, there were many, also, who by the same truth were made penitent and believing. "The same sun that hardens the clay, softens the wax" (Clarke). {z} "many believed on him" Joh 10:42 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 31 Verse 31. If ye continue in my word. If you continue to obey my commandments and to receive my doctrines. Then are ye, &c. This is the true test of Christian character. Joh 14:21. "He that hath my commandments and keepeth them, he it is that loveth me." See 1 Jo 2:4; 3:24; 2 Jo 1:6. In this place Jesus cautions them against too much confidence from their present feelings. They were just converted--converted under a single sermon. They had had no time to test their faith. Jesus assures them that if their faith should abide the test, if it should produce obedience to his commandments and a holy life, it would be proof that their faith was genuine, for the tree is known by its fruit. So we may say to all new converts, Do not repress your love or your joy, but do not be too confident. Your faith has not yet been tried, and if it does not produce a holy life it is vain, Jas 2:17-26. {a} "continue" Ro 2:7; Col 1:23; Heb 10:38,39 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 32 Verse 32. Shall know the truth. See Barnes "Joh 7:17". The truth shall make you free. The truth here means the Christian religion. Comp. Ga 3:1; Col 1:6. The doctrines of the true religion shall make you free--that is, it will free you from the slavery of evil passions, corrupt propensities, and grovelling views. The condition of a sinner is that of a captive or a slave to sin. He is one who serves and obeys the dictates of an evil heart and the promptings of an evil nature, Ro 6:16,17: "Ye were the servants of sin;" Ro 6:19: "Ye have yielded your members servants unto iniquity; Ro 6:20; 7:6,8,11; 8:21; Ac 8:23. "Thou art in the --bond of iniquity;" Ga 4:3,9. The effect of the gospel is to break this hard bondage to sin and to set the sinner free. We learn from this that religion is not slavery or oppression. It is true freedom. "He is the freeman whom the truth makes free, And all are slaves beside." --Cowper. The service of God is freedom from degrading vices and carnal propensities; from the slavery of passion and inordinate desires. It is a cheerful and delightful surrender of ourselves to Him whose yoke is easy and whose burden is light. {b} "know the truth" Ho 6:3 {c} "the truth" Ps 119:45; Joh 17:17; Ro 6:14,18,22; Jas 1:25; 2:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 33 Verse 33. They answered him. Not those who believed on him, but some who stood by and heard him. We be Abraham's seed. We are the children or descendants of Abraham. Abraham was not a slave, and they pretended that they were his real descendants, inheriting his freedom as well as his spirit. They meant that they were the direct descendants of Abraham by Isaac, his heir. Ishmael, also Abraham's son, was the son of a bond-woman (Ga 4:21-23), but they were descended in a direct line from the acknowledged heir of Abraham. Were never in bondage to any man. This is a most remarkable declaration, and one evidently false. Their fathers had been slaves in Egypt; their nation had been enslaved in Babylon; it had repeatedly been subject to the Assyrians; it was enslaved by Herod the Great; and was, at the very time they spoke, groaning under the grievous and insupportable bondage of the Romans. But we see here, 1st. That Jesus was right when he said (Joh 8:44), "Ye are of your father the devil; he is a liar, and the father of it." 2nd. Men will say anything, however false or ridiculous, to avoid and oppose the truth. 3rd. Men groaning under the most oppressive bondage are often unwilling to acknowledge it in any manner, and are indignant at being charged with it. This is the case with all sinners. 4th. Sin, and the bondage to sin, produces passion, irritation, and a troubled soul; and a man under the influence of passion regards little what he says, and is often a liar. 5th. There is need of the gospel. That only can make men free, calm, collected, meek, and lovers of truth; and as every man is by nature the servant of sin, he should without delay seek an interest in that gospel which can alone make him free. {d} "never in bondage" Le 25:42 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 34 Verse 34. Whosoever committeth sin, &c. In this passage Jesus shows them that he did not refer to political bondage, but to the slavery of the soul to evil passions and desires. Is the servant. Is the slave of sin. He is bound to it as a slave is to his master. {e} "Whosever committeth sin" Ro 6:16,20; 2 Pe 2:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 35 Verse 35. The servant abideth not, &c. The servant does not, of course, remain for ever, or till his death, with his master. If he is disobedient and wicked, the master sells him or turns him away. He is not the heir, and may at any time be expelled from the house of his master. But a son is the heir. He cannot be in this manner cast off or sold. He is privileged with the right of remaining in the family. This takes place in common life. So said the Saviour to the Jews: "You, if you are disobedient and rebellious, may at any time be rejected from being the people of God, and be deprived of your peculiar privileges as a nation. You are in the condition of servants, and unless you are made free by the gospel, and become entitled to the privilege of the sons of God, you will be cast off like an unfaithful slave." Comp. He 3:5,6. Abideth not. Remains not, or has not the legal right to remain. He may at any time be rejected or sold. In the house. In the family of his master. For ever. During the whole time of his life. The Son. The heir. He remains, and cannot be sold or cast off. Ever. Continually. Till the day of his death. This is the privilege of a son, to inherit and dispose of the property. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 36 Verse 36. If the Son, &c. The Son of God --heir of all things--who is for ever with God, and who has therefore the right and power to liberate men from their thraldom. Shall make you free. Shall deliver you from the bondage and dominion of sin. Free indeed. Truly and really free. You shall be blessed with the most valuable freedom; not from the chains and oppressions of earthly masters and monarchs, but from the bondage of sin. {g} "the Son" Ga 4:30 {h} "ye shall be free" Isa 61:1 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 37 Verse 37. I know, &c. I admit that you are the descendants of Abraham. Jesus did not wish to call that in question, but he endeavoured to show them that they might be his descendants and still lack entirely his spirit. See Barnes "Mt 3:9". Ye seek to kill me. Joh 5:16; 7:32. Because my word. My doctrine; the principles of my religion. You have not the spirit of my doctrine; you hate it, and you therefore seek to kill me. Hath no place. That is, you do not embrace my doctrine, or it exerts no influence over you. The original word conveys the notion that there was no room for his doctrine in their minds. It met with obstructions, and did not penetrate into their hearts. They were so filled with pride, and prejudice, and false notions, that they would not receive his truth; and as they had not his truth or spirit, and could not bear it, they sought to kill him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 38 Verse 38. I speak, &c. Joh 3:11-13. My Father. God. Your father. The devil. See Joh 8:44. To see here means to learn of. They had learned of or been taught by the devil, and imitated him. {i} "I speak that" Joh 14:10,24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 39 Verse 39. Abraham is our father. We are descended from Abraham. Of this the Jews boasted much, as being descended from such an illustrious man. See Barnes "Mt 3:9". As Jesus did not expressly say who he meant (Joh 8:38) when he said they did the works of their father, they obstinately persisted in pretending not to understand him, as if they had said, "We acknowledge no other father but Abraham, and to charge us with being the offspring of another is slander and calumny." If ye were Abraham's children. The words sons and children are often used to denote those who imitate another or who have his spirit. See Barnes "Mt 1:1". Here it means, "if you were worthy to be called the children of Abraham, or if you had his spirit." {k} "Abraham" Mt 3:9 {l} "If ye were" Ro 2:28,29; 9:7; Ga 3:7,29 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 40 Verse 40. Ye seek to kill me. See Joh 8:37. This did not Abraham. Or such things Abraham did not do. There are two things noted here in which they differed from Abraham: 1st. In seeking to kill him, or in possessing a murderous and bloody purpose. 2nd. In rejecting the truth as God revealed it. Abraham was distinguished for love to man as well as God. He liberated the captives (Ge 14:14-16); was distinguished for hospitality to strangers (Ge 18:1-8); and received the revelations of God to him, however mysterious, or however trying their observance, Ge 12:1-4; 15:4-6; Ge 22:1-24. It was for these things that he is so much commended in the New Testament (Ro 4:9; 9:9; Ga 3:6); and, as the Jews sought to kill Jesus instead of treating him hospitably and kindly, they showed that they had none of the spirit of Abraham. {m} "this did not Abraham" Ro 4:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 41 Verse 41. The deeds of your father. See Joh 8:38. Jesus repeats the charge, and yet repeats it as if unwilling to name Satan as their father. He chose that they should infer whom he meant, rather than bring a charge so direct and repelling. When the Saviour delivered an awful or an offensive truth, he always approached the mind so that the truth might make the deepest impression. We be not born of fornication. The people still professed not to understand him; and since Jesus had denied that they were the children of Abraham, they affected to suppose that he meant they were a mixed, spurious race; that they had no right to the covenant privileges of the Jews; that they were not worshippers of the true God. Hence they said, We are not thus descended. We have the evidence of our genealogy. We are worshippers of the true God, descended from those who acknowledged him, and we acknowledge no other God and Father than him. To be children of fornication is an expression denoting in the Scriptures idolatry, or the worship of other gods than the true God, Isa 1:21; 57:3; Ho 1:2; 2:4. This they denied. They affirmed that they acknowledged no God for their Father but the true God. {n} "we have one Father" Isa 63:16; 64:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 42 Verse 42. If God were your Father. If you had the spirit of God, or love to him, or were worthy to be called his children. Ye would love me. Jesus was "the brightness of the Father's glory and the express image of his person," Heb 1:3. "Every one that loveth him that begat, loveth him also that is begotten of him," 1 Jo 5:1. From this we see, 1st. That all who truly love God, love his Son Jesus Christ. 2nd. That men that pretend that they love God, and reject his Son, have no evidence that they are the friends of God. 3rd. That those who reject the Bible cannot be the friends of God. If they loved God, they would love Him who came from him, and who bears his image. {o} "If God" Joh 17:8,25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 43 Verse 43. Why do ye not. My meaning is clear, if you were disposed to understand me. Even because ye cannot hear my word. The word "hear" in this place is to be understood in the sense of bear or tolerate, as in Joh 6:60. His doctrine was offensive to them. They hated it, and hence they perverted his meaning, and were resolved not to understand him. Their pride, vanity, and wickedness opposed it. The reason why sinners do not understand the Bible and its doctrines is because they cannot bear them. They hate them, and their hatred produces want of candour, a disposition to cavil and to pervert the truth, and an obstinate purpose that it shall not be applied to their case. Hence they embrace every form of false doctrine, and choose error rather than truth, and darkness rather than light. A disposition to believe God is one of the best helps for understanding the Bible. {q} "even because" Isa 6:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 44 Verse 44. Ye are of your father the devil. That is, you have the temper, disposition, or spirit of the devil. You are influenced by him, you imitate him, and ought therefore to be called his children. See also 1 Jo 3:8-10; Ac 13:10: "Thou child of the devil." The devil. See Barnes "Mt 4:1". The lusts. The desires or the wishes. You do what pleases him. Ye will do. The word will, here, is not an auxiliary verb. It does not simply express futurity, or that such a thing will take place, but it implies an act of volition. This you will or choose to do. The same mode of speech occurs in Joh 5:40. In what respects they showed that they were the children of the devil he proceeds to state: 1st. in their murderous disposition; 2nd. in rejecting the truth; 3rd. in being favourable to falsehood and error. He was a murderer from the beginning. That is, from the beginning of the world, or in the first records of him he is thus represented. This refers to the seduction of Adam and Eve. Death was denounced against sin, Ge 2:17. The devil deceived our first parents, and they became subject to death, Ge 3:1-24. As he was the cause why death came into the world, he may be said to have been a murderer in that act, or from the beginning. We see here that the tempter mentioned in Ge 3:1 was Satan or the devil, who is here declared to have been the murderer. Comp. Re 5:12; 12:9: "And the great dragon was cast out, that old serpent called the devil, and Satan, which deceiveth the whole world." Besides, Satan has in all ages deceived men, and been the cause of their spiritual and eternal death. His work has been to destroy, and in the worst sense of the word he may be said to have been a murderer. It was by his instigation, also, that Cain killed his brother, 1 Jo 3:12: "Not as Cain, who was of that wicked one, and slew his brother." As the Jews endeavoured to kill the Saviour, so they showed that they had the spirit of the devil. Abode not in the truth. He departed from the truth, or was false and a liar. No truth in him. That is, he is a liar. It is his nature and his work to deceive. He speaketh of his own. The word "own" is in the plural number, and means of the things that are appropriate to him, or that belong to his nature. His speaking falsehood is originated by his own propensities or disposition; he utters the expressions of his genuine character. He is a liar. As when he deceived Adam, and in his deceiving, as far as possible, the world, and dragging man down to perdition. The father of it. The father or originator of falsehood. The word "it" refers to lie or falsehood understood. From him falsehood first proceeded, and all liars possess his spirit and are under his influence. As the Jews refused to hear the truth which Jesus spoke, so they showed that they were the children of the father of lies. {r} "Ye are" Mt 13:38; 1 Jo 3:8 {s} "abode not in the truth" Jude 1:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 45 Verse 45. No Barnes text on this verse. {t} "because I tell you" Ga 4:16; 2 Th 2:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 46 Verse 46. Which of you convinceth me? To convince, with us, means to satisfy a man's own mind of the truth of anything; but this, is not its meaning here. It rather means to convict. Which of you can prove that I am guilty of sin. Of sin. The word sin here evidently means error, falsehood, or imposture. It stands opposed to truth. The argument of the Saviour is this: A doctrine might be rejected if it could be proved that he that delivered it was an impostor; but as you cannot prove this of me, you are bound to receive my words. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 47 Verse 47. He that is of God. He that loves, fears, and honours God. Heareth God's words. Listens to, or attends to the doctrines or commandments of God, as a child who loves his parent will regard and obey his commandments. This is an evidence of true piety. A willingness to receive all that God teaches us, and to obey all his commandments, is an undoubted proof that we are his friends, Joh 14:21; 1 Jo 2:4; 3:24. As the Jews did not show a readiness to obey the commands of God, it proved that they were not of him, and to this was owing their rejection of the Lord Jesus. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 48 Verse 48. Say we not well. Say we not truly. Thou art a Samaritan. This was a term of contempt and reproach. See Barnes "Joh 4:9". It had the force of charging him with being a heretic or a schismatic, because the Samaritans were regarded as such. And hast a devil. See Joh 7:20. This charge they brought against him because he had said that they were not of God, or were not the friends of God. This they regarded as the same as taking sides with the Samaritans, for the question between the Jews and Samaritans was, which of them worshipped God aright, Joh 4:20. As Jesus affirmed that the Jews were not of God, and as he, contrary to all their views, had gone and preached to the Samaritans (John 4), they regarded it as a proof that he was disposed to take part with them. They also regarded it as evidence that he had a devil. The devil was an accuser or calumniator; and as Jesus charged them with being opposed to God, they considered it as proof that he was influenced by such an evil spirit. Devil. In the original, demon. Not the prince or chief of the devils, but an evil spirit. {v} "hast not a devil" @Joh 7:20 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 49 Verse 49. I have not a devil. To the first part of the charge, that he was a Samaritan, he did not reply. To the other part he replied by saying that he honoured his Father. He taught the doctrines that tended to exalt God. He taught that he was holy and true. He sought that men should love him and obey him. All his teaching proved this. An evil spirit would not do this, and this was sufficient proof that he was not influenced by such a spirit. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 50 Verse 50. Mine own glory. My own praise or honour. In all his teaching this was true. He did not seek to exalt or to vindicate himself. He was willing to lie under reproach and to be despised. He regarded little, therefore, their taunts and accusations; and even now, he says, he would not seek to vindicate himself. There is one that seeketh and judgeth. God will take care of my reputation. He seeks my welfare and honour, and I may commit my cause into his hands without attempting my own vindication. From these verses (Joh 8:46-50) we may learn-- 1st. That where men have no sound arguments, they attempt to overwhelm their adversaries by calling odious and reproachful names. Accusations of heresy and schism, and the use of reproachful terms, are commonly proof that men are not only under the influence of unchristian feeling, but that they have no sound reasons to support their cause. 2nd. It is right to vindicate ourselves from such charges, but it should not be done by rendering railing for railing. "In meekness we should instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth," 2 Ti 2:25. 3rd. We should not regard it as necessarily dishonourable if we lie under reproach. If we have a good conscience, if we have examined for ourselves, if we are conscious that we are seeking the glory of God, we Should be willing, as Jesus was, to bear reproach, believing that God will in due time avenge us, and bring forth our righteousness as the light, and our judgment as the noon-day, Ps 37:6. {w} "I seek not" Joh 5:41 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 51 Verse 51. If a man keep my saying. If he believes on me and obeys my commandments. He shall never see death. To see death, or to taste of death, is the same as to die, Lu 2:26; Mt 16:28; Mr 9:1. The sense of this passage is, "He shall obtain eternal life, or he shall be raised up to that life where there shall be no death." See Joh 6:49,50; 3:36; 5:24; 11:25,26. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 52 Verse 52. Hast a devil. Art deranged. Because he affirmed a thing which they supposed to be contrary to all experience, and to be impossible. {x} "Abraham is dead" Zec 1:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 53 Verse 53. Whom makest thou thyself? Or, who dost thou pretend to be? Although the greatest of the prophets have died, yet thou--a Nazarene, a Samaritan, and a devil--pretendest that thou canst keep thy followers from dying! It would have been scarcely possible to ask a question implying more contempt and scorn. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 54 Verse 54. If I honour myself. If I commend or praise myself. If I had no other honour and sought no other honour than that which proceeds from a desire to glorify myself. My honour is nothing. My commendation or praise of myself would be of no value. See Barnes "Joh 5:31". {y} "If I honour" Joh 5:31,41 {z} "it is my Father" Joh 17:1. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 55 Verse 55. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 56 Verse 56. Your father Abraham. The testimony of Abraham is adduced by Jesus because the Jews considered it to be a signal honour to be his descendants, Joh 8:39. As they regarded the sayings and deeds of Abraham as peculiarly illustrious and worthy of their imitation, so they were bound, in consistency, to listen to what he had said of the Messiah. Rejoiced. This word includes the notion of desire as well as rejoicing. It denotes that act when, impelled with strong desire for an object, we leap forward toward its attainment with joy; and it expresses -- 1st. The fact that this was an object that filled the heart of Abraham with joy; and 2nd. That he earnestly desired to see it. We have no single word which expresses the meaning of the original. In Mt 5:12 it is rendered "be exceeding glad." To see. Rather, he earnestly and joyfully desired that he might see. To see here means to have a view or distinct conceptions of. It does not imply that Abraham expected that the Messiah would appear during his life, but that he might have a representation of, or a clear description and foresight of the times of the Messiah. My day. The day of the Messiah. The word "day," here, is used to denote the time, the appearance, the advent, and the manner of life of the Messiah. Lu 17:26: "As it was in the days of Noah, so shall it be also in the days of the Son of man." See Joh 9:4; Mt 11:12. The day of judgment is also called the day of the Son of man, because it will be a remarkable time of his manifestation. Or perhaps in both those cases it is called HIS day because he will act the most conspicuous part; his person and work will characterize the times; as we speak of the days of Noah, &c., because he was the most conspicuous person of the age. He saw it. See Heb 11:13: "These all died in faith, not having received (obtained the fulfillment of) the promises, but having seen them afar off, and were persuaded of them," &c. Though Abraham was not permitted to live to see the times of the Messiah, yet he was permitted to have prophetic view of him, and also of the design of his coming; for, 1st. God foretold his advent clearly to him, Ge 12:3; 18:18 Comp. Ga 3:16: "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ." 2nd. Abraham was permitted to have a view of the death of the Messiah as a sacrifice for sin, represented by the command to offer Isaac, Ge 22:1-13. Comp. Heb 11:19. The death of the Messiah as a sacrifice for the sins of men was that which characterized his work-- which distinguished his times and his advent, and this was represented to Abraham clearly by the command to offer his son. From this arose the proverb among the Jews (Ge 22:14), "In the mount of the Lord it shall be seen," or it shall be provided for; a proverb evidently referring to the offering of the Messiah on the mount for the sins of men. By this event Abraham was impressively told that a parent would not be required to offer in sacrifice his sons for the sins of his soul--a thing which has often been done by heathen; but that God would provide a victim, and in due time an offering would be made for the world. Was glad. Was glad in view of the promise, and that he was permitted so distinctly to see it represented. If the father of the faithful rejoiced so much to see him afar off, how should we rejoice that he has come; that we are not required to look into a distant futurity, but know that he has appeared; that we may learn clearly the manner of his coming, his doctrine, and the design of his death! Well might the eyes of a patriarch rejoice to be permitted to look in any manner on the sublime and glorious scene of the Son of God dying for the sins of men. And our chief honour and happiness is to contemplate the amazing scene of man's redemption, where the Saviour groaned and died to save a lost and ruined race. {a} "he saw it and was glad" Ge 22:13,14; Heb 11:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 57 Verse 57. Fifty years old. Jesus is supposed to have been at this time about thirty-three. It is remarkable that when he was so young they should have mentioned the number fifty, but they probably designed to prevent the possibility of a reply. Had they said forty they might have apprehended a reply, or could not be so certain that they were correct. Hast thou seen Abraham? It is remarkable, also, that they perverted his words. His affirmation was not that he had seen Abraham, but that Abraham had seen his day. The design of Jesus was to show that he was greater than Abraham, Joh 8:53. To do this, he says that Abraham, great as he was, earnestly desired to see his time, thus acknowledging his inferiority to the Messiah. The Jews perverted this, and affirmed that it was impossible that he and Abraham should have seen each other. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 58 Verse 58. Verily, verily. This is an expression used only in John. It is a strong affirmation denoting particularly the great importance of what was about to be affirmed. See Barnes "Joh 3:5". Before Abraham was. Before Abraham lived. I am. The expression I am, though in the present tense, is clearly designed to refer to a past time. Thus, in Ps 90:2, "From everlasting to everlasting thou art God." Applied to God, it denotes continued existence without respect to time, so far as he is concerned. We divide time into the past, the present, and the future. The expression, applied to God, denotes that he does not measure his existence in this manner, but that the word by which we express the present denotes his continued and unchanging existence. Hence he assumes it as his name, "I AM," and "I AM THAT I AM," Ex 3:14. Comp. Isa 44:6; 47:8. There is a remarkable similarity between the expression employed by Jesus in this place and that used in Exodus to denote the name of God. The manner in which Jesus used it would strikingly suggest the application of the same language to God. The question here was about his pre-existence. The objection of the Jews was that he was not fifty years old, and could not, therefore, have seen Abraham. Jesus replied to that that he existed before Abraham. As in his human nature he was not yet fifty years old, and could not, as a man, have existed before Abraham, this declaration must be referred to another nature; and the passage proves that, while he was a man, he was also endowed with another nature existing before Abraham, and to which he applied the term (familiar to the Jews as expressive of the existence of God) I AM; and this declaration corresponds to the affirmation of John (Joh 1:1), that he was in the beginning with God, and was God. This affirmation of Jesus is one of the proofs on which John relies to prove that he was the Messiah (Joh 20:31), to establish which was the design of writing this book. {b} "I am" Ex 3:14; Is 43:13; Joh 1:1,2; Col 1:17; Re 1:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 59 Verse 59. Then took they up stones. It seems they understood him as blaspheming, and proceeded, even without a form of trial, to stone him as such, because this was the punishment prescribed in the law for blasphemy, Le 24:16. See Joh 10:31. The fact that the Jews understood him in this sense is strong proof that his words naturally conveyed the idea that he was divine. This was in the temple. Herod the Great had not yet completed its repairs, and Dr. Lightfoot has remarked that stones would be lying around the temple in repairing it, which the people could easily use in their indignation. Jesus hid himself. See Lu 4:30. That is, he either by a miracle rendered himself invisible, or he so mixed with the multitude that he was concealed from them and escaped. Which is the meaning cannot be determined. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 1 Verse 1. As Jesus passed by. As he was leaving the temple, Joh 8:59. This man was in the way in which Jesus was going to escape from the Jews. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 2 Verse 2. Master, who did sin? &c. It was a universal opinion among the Jews that calamities of all kinds were the effects of sin. See Barnes "Lu 13:1-4". The case, however, of this man was that of one that was blind from his birth, and it was a question which the disciples could not determine whether it was his fault or that of his parents. Many of the Jews, as it appears from their writings (see Lightfoot), believed in the doctrine of the transmigration, of souls; or that the soul of a man, in consequence of sin, might be compelled to pass into other bodies, and be punished there. They also believed that an infant might sin before it was born (see Lightfoot), and that consequently this blindness might have come upon the child as a consequence of that. It was also a doctrine with many that the crime of the parent might be the cause of deformity in the child, particularly the violation of the command in Le 20:18. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 3 Verse 3. Neither hath this man sinned, &c. That is, his blindness is not the effect of his sin, or that of his parents. Jesus did not, evidently, mean to affirm that he or his parents were without any sin, but that this blindness was not the effect of sin. This answer is to be interpreted by the nature of the question submitted to him. The sense is, "his blindness is not to be traced to any fault of his or of his parents." But that the works of God. This thing has happened that it might appear how great and wonderful are the works of God. By the works of God, here, is evidently intended the miraculous power which God would put forth to heal the man, or rather, perhaps, the whole that happened to him in the course of divine providence--first his blindness, as an act of his providence, and then his healing him, as an act of mercy and power. It has all happened, not by the fault of his parents or of himself, but by the wise arrangement of God, that it might be seen in what way calamities come, and in what way God meets and relieves them. And from this we may learn, 1st. To pity and not to despise and blame those who are afflicted with any natural deformity or calamity. While the Jews regarded it as the effect of sin, they looked upon it without compassion. Jesus tells us that it is not the fault of man, but proceeds from the wise arrangement of God. 2nd. All suffering in the world is not the effect of sin. In this case it is expressly so declared; and there may be many modes of suffering that cannot be traced to any particular transgression. We should be cautious, therefore, in affirming that there can be no calamity in the universe but by transgression. 3rd. We see the wise and wonderful arrangement of Divine Providence. It is a part of his great plan to adapt his mercies to the woes of men; and often calamity, want, poverty, and sickness are permitted, that he may show the provisions of his mercy, that he may teach us to prize his blessings, and that deep-felt gratitude for deliverance may bind us to him. 4th. Those who are afflicted with blindness, deafness, or any deformity, should be submissive to God. It is his appointment, and is right and best. God does no wrong, and the universe will, when all his works are seen, feel and know that he is just. {a} "that the works of God" Joh 11:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 4 Verse 4. The works of him, &c. The works of beneficence and mercy which God has commissioned me to do, and which are expressive of his goodness and power. This was on the Sabbath-day (Joh 9:14); and though Jesus had endangered his life (Joh 5:1-16) by working a similar miracle on the Sabbath, yet he knew that this was the will of God that he should do good, and that he would take care of his life. While it is day. The day is the proper time for work-- night is not. This is the general, the universal sentiment. While the day lasts it is proper to labour. The term day here refers to the life of Jesus, and to the opportunity thus afforded of working miracles. His life was drawing to a close. It was probably but about six months after this when he was put to death. The meaning is, My life is near its close. While it continues I must employ it in doing the works which God has appointed. The night cometh. Night here represents death. It was drawing near, and he must therefore do what he had to do soon. It is not improbable, also, that this took place near the close of the Sabbath, as the sun was declining, and the shades of evening about to appear. This supposition will give increased beauty to the language which follows. No man can work. It is literally true that day is the appropriate time for toil, and that the night of death is a time when nothing can be done. Ec 9:10: "There is no work, nor device, nor knowledge, nor wisdom in the grave." From this we may learn, 1st. That it is our duty to employ all our time in doing the will of God. 2nd. That we should seek for opportunities of doing good, and suffer none to pass without improving it. We go but once through the world, and we cannot return to correct errors, and recall neglected opportunities of doing our duty. 3rd. We should be especially diligent in doing our Lord's work from the fact that the night of death is coming. This applies to the aged, for they must soon die; and to the young, for they may soon be called away from this world to eternity. {b} "I am the light" Joh 1:5,9; 8:12; 12:35,46 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 5 Verse 5. As long as I am in the world, &c. As the sun is the natural light of the world, even while it sinks away to the west, so am I, although my days are drawing to a close, the light of the spiritual world. What a sublime description is this! Jesus occupied the same place, filled the same space, shed his beams as far, in the moral world, as the sun does on natural objects; and as all is dark when that sun sinks to the west, so when he withdraws from the souls of men all is midnight and gloom. When we look on the sun in the firmament or in the west, let us remember that such is the great Sun of Righteousness in regard to our souls; that his shining is as necessary, and his beams as mild and lovely on the soul, as is the shining of the natural sun to illumine the material creation. See Barnes "Joh 1:4". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 6 Verse 6. And made clay, &c. Two reasons may be assigned for making this clay, and anointing the eyes with it. One is, that the Jews regarded spittle as medicinal to the eyes when diseased, and that they forbade the use of medicines on the Sabbath. They regarded the Sabbath so strictly that they considered the preparation and use of medicines as contrary to the law. Especially it was particularly forbidden among them to use spittle on that day to heal diseased eyes. See instances in Lightfoot. Jesus, therefore, by making this spittle, showed them that their manner of keeping the day was superstitious, and that he dared to do a thing which they esteemed unlawful. He showed that their interpretation of the law of the Sabbath was contrary to the intention of God, and that his disciples were not bound by their notions of the sacredness of that day. Another reason may have been that it was common for prophets to use some symbolical or expressive action in working miracles. Thus Elisha commanded his staff to be laid on the face of the child that he was about to restore to life, 2 Ki 4:29. See Barnes "Isa 8:18". In such instances the prophet showed that the miracle was wrought by power communicated through him; so, in this case, Jesus by this act showed to the blind man that the power of healing came from him who anointed his eyes. He could not see him, and the act of anointing convinced him of what might have been known without such an act, could he have seen him-- that Jesus had power to give sight to the blind. {c} "he spat on the ground" Mr 8:23 {1} "anointed", or "spread the clay upon the eyes of the blind man" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 7 Verse 7. Wash in the pool. In the fountain. Of Siloam. See Barnes "Lu 13:4". By interpretation, Sent. From the Hebrew verb to send--perhaps because it was regarded as a blessing sent or given by God. Why Jesus sent him to wash there is not known. It is clear that the waters had no efficacy themselves to open the eyes of a blind man, but it is probable that he directed him to go there to test his obedience, and to see whether he was disposed to obey him in a case where he could not see the reason of it. An instance somewhat similar occurs in the case of Naaman, the Syrian leper, 2 Ki 5:10. The proud Syrian despised the direction; the humble blind man obeyed and was healed. This case shows us that we should obey the commands of God, however unmeaning or mysterious they may appear. God has always a reason for all that he directs us to do, and our faith and willingness to obey him are often tried when we can see little of the reason of his requirements. In the first edition of these Notes it was remarked that the word "Siloam" is from the same verb as Shiloh in Ge 49:10. "The sceptre shall not depart from Judah--until Shiloh (that is, the Sent of God; the Messiah) come," and that John in this remark probably had reference to this prophecy. This was incorrect; and there is no evidence that John in this passage had reference to that prophecy, or that this fountain was emblematic of the Messiah. The original words Siloam and Shiloh are from different roots and mean different things. The former, Siloam (^greek^), is derived from ^greek^ (to send); the latter, Shiloh (^greek^), means rest or quiet, and was given to the Messiah, probably, because he would bring rest--that is, he would be the "prince of peace." Comp. Isa 9:6. {d} "pool of Siloam" Ne 3:15 {e} "He went his way" 2 Ki 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 8 Verse 8. The neighbours, &c. This man seems to have been one who attracted considerable attention. The number of persons totally blind in any community is very small, and it is possible that this was the on]y blind beggar in Jerusalem. The case was one, therefore, likely to attract attention, and one where there could be no imposture, as he was generally known. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 9 Verse 9. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 10 Verse 10. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 11 Verse 11. No notes from Barnes on this verse. {f} "A man that is called Jesus" Joh 9:6,7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 12 Verse 12. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 13 Verse 13. To the Pharisees. To the members of the Sanhedrim. They did this, doubtless, to accuse Jesus of having violated the Sabbath, and not, as they ought to have done, to examine into the evidence that he was from God. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 14 Verse 14. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 15 Verse 15. The Pharisees asked him how, &c. The proper question to have been asked in the case was whether he had in fact done it, and not in what way. The question, also, about a sinner's conversion is whether in fact it has been done, and not about the mode or manner in which it is effected; yet it is remarkable that no small part of the disputes and inquiries among men are about the mode in which the Spirit renews the heart, and not about the evidence that it is done. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 16 Verse 16. This man is not of God. Is not sent by God, or cannot be a friend of God. Because he keepeth not the sabbath-day. They assumed that their views of the Sabbath were correct, and by those views they judged others. It did not occur to them to inquire whether the interpretation which they put on the law might not be erroneous. Men often assume their own interpretations of the Scriptures to be infallible, and then judge and condemn all others by those interpretations. A sinner. A deceiver; an impostor. They reasoned conclusively that God would not give the power of working such miracles to an impostor. The miracles were such as could not be denied, nor did even the enemies of Jesus attempt to deny them or to explain them away. They were open, public, frequent. And this shows that they could not deny their reality. Had it been possible, they would have done it; but the reality and power of those miracles had already made a party in favour of Jesus, even in the Sanhedrim (Joh 7:50; 12:42), and those opposed to them could not deny their reality. It may be added that the early opponents of Christianity never denied the reality of the miracles performed by the Saviour and his apostles. Celsus, Porphyry, and Julianas acute foes of the gospel as perhaps have ever lived--never call this in question. They attempted to show that it was by some evil influence, or to account for the miracles in some other way than by admitting the divine origin of the Christian religion, but about the facts they had no question. Were they not as well qualified to judge about those facts as men are now? They lived near the time; had every opportunity to examine the evidence; were skilful and talented disputants; and if they could have denied the reality of the miracles they would have done it. It is scarcely possible to conceive of more conclusive proof that those miracles were really performed, and, if so, then the Lord Jesus was sent by God. A division. Greek, "A schism." A separation into two parties. {g} "How can a man" Joh 9:31; 3:2 {h} "And there was a division" Joh 7:12,43 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 17 Verse 17. What sayest thou of him? &c. The translation here expresses the sense obscurely. The meaning is, "What sayest thou of him for giving thee sight ?" (Campbell); or, "What opinion of him hath this work of power and mercy to thee wrought in thee?" (Hammond). He is a prophet. That is, "I think that the power to work such a miracle proves that he is sent from God. And though this has been done on the Sabbath, yet it proves that he must have been sent by God, for such a power could never have proceeded from man." We see here, 1st. A noble confession made by the man who was healed, in the face of the rulers of the people, and when he doubtless knew that they were opposed to Jesus. We should never be ashamed, before any class of men, to acknowledge the favours which we have received from Christ, and to express our belief of his power and of the truth of his doctrine. 2nd. The works of Jesus were such as to prove that he came from God, however much he may have appeared to oppose the previous notions of men, the interpretation of the law by the Pharisees, or the deductions of reason. Men should yield their own views of religion to the teachings of God, and believe that he that could open the eyes of the blind and raise the dead was fitted to declare his will. {i} "He is a prophet" Joh 4:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 18 Verses 18,19. Is this your son? &c. The Pharisees proposed three questions to the parents, by which they hoped to convict the man of falsehood. 1st. Whether he was their son? 2nd. Whether they would affirm that he was born blind? and, 3rd. Whether they knew by what means he now saw? They evidently intended to intimidate the parents, so that they might give an answer to one of these questions that would convict the man of deception. We see here the art to which men will resort rather than admit the truth. Had they been half as much disposed to believe on Jesus as they were to disbelieve, there would have been no difficulty in the case. And so with all men: were they as much inclined to embrace the truth as they are to reject it, there would soon be an end of cavils. {k} "did not believe" Isa 26:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 19 Verse 19. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 20 Verses 20-22. His parents answered, &c. To the first two questions they answered without hesitation. They knew that he was their son, and that he was born blind. The third question they could not positively answer, as they had not witnessed the means of the cure, and were afraid to express their belief. It appears that they had themselves no doubt, but they were not eye-witnesses, and could not be therefore legal evidence. He is of age. He is of sufficient age to give testimony. Among the Jews this age was fixed at thirteen years. If any man did confess that he was Christ. Did acknowledge that he was the Messiah. They had prejudged the case, and were determined to put down all free inquiry, and not to be convinced by any means. Put out of the synagogue. This took place in the temple, or near the temple. It does not refer, therefore, to any immediate and violent putting forth from the place where they were. It refers to excommunication from the synagogue. Among the Jews there were two grades of excommunication; the one for lighter offences, of which they mentioned twenty-four causes; the other for greater offences. The first excluded a man for thirty days from the privilege of entering a synagogue, and from coming nearer to his wife or friends than 4 cubits. The other was a solemn exclusion for ever from the worship of the synagogue, attended with awful maledictions and curses, and an exclusion from all intercourse with the people. This was called the curse, and so thoroughly excluded the person from all communion whatever with his countrymen, that they were not allowed to sell to him anything, even the necessaries of life (Buxtorf). It is probable that this latter punishment was what they intended to inflict if anyone should confess that Jesus was the Messiah; and it was the fear of this terrible punishment that deterred his parents from expressing their opinion. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 21 Verse 21. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 22 Verse 22. No notes from Barnes on this verse. {l} "they feared the Jews" Pr 29:25; Joh 7:13; 12:42 {m} "he should be put out of the synagogue" Joh 9:34; 16:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 23 Verse 23. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 24 Verse 24. Give God the praise. This expression seems to be a form of administering an oath. It is used in Jos 7:19, when Achan was put on his oath and entreated to confess his guilt. Joshua said, "My son, give, I pray thee, glory to the Lord God of Israel (in the Greek of the Septuagint, the very expression used in John, `Give God the praise'), and make confession unto him." It is equivalent to an adjuration in the presence of God to acknowledge the truth; as the truth would be giving God praise, confessing the case before him, and trusting to his mercy. Comp. 1 Sa 6:5. The meaning here is not "give God praise for healing you," for they were not willing to admit that he had been cured (Joh 9:18), but confess that there is imposture in the case; that you have declared to us a falsehood, that you have endeavoured to impose on us; and by thus confessing your sin, give praise and honour to God, who condemns all imposture and false-hood, and whom you will thus acknowledge to be right in your condemnation. To induce him to do this, they added that they knew, or were satisfied that Jesus was a sinner. As they considered that point settled, they urged him to confess that he had attempted to impose on them. We know. We have settled that. He has broken the Sabbath, and that leaves no doubt. A sinner. A violator of the law respecting the Sabbath, and an impostor. Joh 9:16. {n} "Give God the praise" Jos 7:19; Ps 50:14,15 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 25 Verse 25. Whether he be a sinner or no, I know not. The man had just said that he believed Jesus to be a prophet, Joh 9:17. By his saying that he did not know whether he was a sinner may be meant that though he might be a prophet, yet that he might not be perfect; or that it did not become him, being an obscure and unlearned man, to attempt to determine that question. What follows shows that he did not believe that he was a sinner, and these words were probably spoken in irony to deride the Pharisees. They were perverse and full of cavils, and were determined not to believe. The man reminded them that the question was not whether Jesus was a sinner; that, though that might be, yet it did not settle the other question about opening his eyes, which was the chief point of the inquiry. One thing I know, &c. About this he could have no doubt. He disregarded, therefore, their cavils. We may learn, also, here, 1st. That this declaration may be made by every converted sinner. He may not be able to meet the cavils of others. He may not be able to tell how he was converted. It is enough if he can say, "I was a sinner, but now love God; I was in darkness, but have now been brought to the light of truth." 2nd. We should not be ashamed of the fact that we are made to see by the Son of God. No cavil or derision of men should deter us from such an avowal. 3rd. Sinners are perpetually shifting the real point of inquiry. They do not inquire into the facts. They assume that a thing cannot be true, and then argue as if that was a conceded point. The proper way in religion is first to inquire into the facts, and then account for them as we can. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 26 Verse 26. How opened he thine eyes? The reason why they asked this so often was doubtless to attempt to draw him into a contradiction; either to intimidate him, or throw him off his guard, so that he might be detected in denying what he had before affirmed. But God gave to this poor man grace and strength to make a bold confession of the truth, and sufficient common sense completely to confound his proud and subtle examiners. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 27 Verse 27. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 28 Verse 28. Thou art his disciple. This they cast at him as a reproach. His defence of Jesus they regarded as proof that he was his follower, and this they now attempted to show was inconsistent with being a friend of Moses and his law. Moses had given the law respecting tho Sabbath; Jesus had healed a man contrary, in their view, to the law of Moses. They therefore held Jesus to be a violater and contemner of the law of Moses, and of course that his followers were also. We are Moses' disciples. We acknowledge the authority of the law of Moses, which they alleged Jesus has broken by healing on that day. {o} "reviled" 1 Pe 2:23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 29 Verse 29. We know, &c. We know that God commanded Moses to deliver the law. In that they were correct; but they assumed their interpretation of the law to be infallible, and hence condemned Jesus. As for this fellow. The word fellow is not in the original. It is simply "this." The word fellow implies contempt, which it cannot be proved they intended to express. Whence he is. We know not his origin, his family, or his home. The contrast with the preceding member of the sentence shows that they intended to express their belief that he was not from God. They knew not whether he was mad, whether he was instigated by the devil, or whether he spoke of himself. See Joh 7:27; 8:48-52. {p} "We know" Ps 103:7; Heb 3:5 {q} "we know not" Joh 8:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 30 Verse 30. A marvellous thing. This is wonderful and amazing. Know not from whence he is. That you cannot perceive that he who has wrought such a miracle must be from God. {r} "Why, herein" Joh 3:10 {s} "yet he hath" Ps 119:18; Isa 29:18,19; 35:5; 2 Co 4:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 31 Verse 31. Now we know. That is, it is an admitted or conceded point. No one calls it into question. God heareth not. When a miracle was performed it was customary to invoke the aid of God. Jesus often did this himself, and it was by his power only that prophets and apostles could perform miracles. The word "heareth" in this place is to be understood as referring to such cases. God will not "hear"--that is, answer. Sinners. Impostors. False prophets and pretenders to divine revelation. See Joh 9:24. The meaning of this verse is, therefore, "It is well understood that God will not give miraculous aid to impostors and false prophets," We may remark here, 1st. That the passage has no reference to the prayers which sinners make for salvation. 2nd. If it had it would not be of course true. It was the mere opinion of this man, in accordance with the common sentiment of the Jews, and there is no evidence that he was inspired. 3rd. The only prayers which God will not hear are those which are offered in mockery, or when the man loves his sins and is un- willing to give them up. Such prayers God will not hear, Ps 66:18: "If I regard iniquity in my heart, the Lord will not hear me;" Isa 1:14,15; Job 27:9; Jer 11:11; Eze 8:18; Mic 3:4; Zec 8:13. A worshipper. A sincere worshipper; one who fears, loves, and adores him. Doeth his will. Obeys his commandments. This is infallibly true. The Scripture abounds with promises to such that God will hear their prayer. See Ps 34:15; Mt 7:7,8. {t} "God heareth not sinners" Job 27:9; Ps 66:18; Pr 28:9; Isa 1:15 Jer 11:11; Eze 8:18; Mic 3:4; Zec 7:13 {u} "but if any man" Ps 34:15; Pr 15:29 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 32 Verse 32. Since the world began. Neither Moses nor any of the prophets had ever done this. No instance of this kind is recorded in the Old Testament. As this was a miracle which had never been performed, the man argued justly that he who had done it must be from God. As Jesus did it not by surgical operations, but by clay, it showed that he had power of working miracles by any means. It may be also remarked that the restoration of sight to the blind by surgical operations was never performed until the year 1728. Dr. Cheselden, an English surgeon, was the first who attempted it successfully, who was enabled to remove a cataract from the eye of a young man, and to restore sight. This fact shows the difficulty of the operation when the most skilful natural means are employed, and the greatness of the miracle performed by the Saviour. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 33 Verse 33. Could do nothing. Could do no such work as this. This reasoning was conclusive. The fact that Jesus could perform miracles like this was full proof that never has been and never can be refuted. One such miracle proves that he was from God. But Jesus gave many similar proofs, and thus put his divine mission beyond the possibility of doubt. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 34 Verse 34. Wast born in sins. That is, thou wast born in a state of blindness--a state which proved that either thou or thy parents had sinned, and that this was the punishment for it. See Joh 9:2. Thou wast cursed by God with blindness for crime, and yet thou dost set up for a religious teacher! When men have no arguments, they attempt to supply their place by revilings. When they are pressed by argument, they reproach their adversaries with crime, and especially with being blind, perverse, heretical, disposed to speculation, and regardless of the authority of God. And especially do they consider it great presumption that one of an inferior age or rank should presume to advance an argument in opposition to prevailing opinions. They cast him out. Out of the synagogue. They excommunicated him. See Barnes "Joh 9:22". {v} "Thou was altogether" Joh 9:2 {w} "they" Isa 66:5 {2} "cast out", or "excommunicated" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 35 Verse 35. Dost thou believe on the Son of God? Hitherto he had understood little of the true character of Jesus. He believed that he had power to heal him, and he inferred that he must be a prophet, Joh 9:17. He believed according to the light he had, and he now showed that he was prepared to believe all that Jesus said. This is the nature of true faith. It believes all that God has made known, and it is prepared to receive all that he will teach. The phrase Son of God here is equivalent to the Messiah. See Barnes "Mt 8:29". {x} "believe" 1 Jo 5:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 36 Verse 36. Who is he? It is probable that the man did not know that ho who now addressed him was the same who had healed him. He had not yet seen him (Joh 9:7), but he was prepared to acknowledge him when he did see him. He inquired, therefore, who the person was, or wished that he might be pointed out to him, that he might see him. This passage shows that he was disposed to believe, and had a strong desire to see and hear the Son of God. Lord. This word here, as in many other instances in the New Testament, means "Sir." It is clear that the man did not know that it was the Lord Jesus that addressed him, and he therefore replied to him in the common language of respect, and asked him to point out to him the Son of God. The word translated "Lord" here is rendered "Sir" in Joh 4:11 Joh 20:15; 12:21; Ac 16:30; Mt 27:63. It should have been also here, and in many other places. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 37 Verse 37. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 38 Verse 38. I believe. This was the overflowing expression of gratitude and faith. And he worshipped him. He did homage to him as the Messiah and as his gracious benefactor. See Barnes "Mt 2:2". This shows, 1st. That it is right and natural to express thanks and praise for mercies. 2nd. All blessings should lead us to pour out our gratitude to Jesus, for it is from him that we receive them. 3rd. Especially is this true when the mind has been enlightened, when our spiritual eyes have been opened, and we are permitted to see the glories of the heavenly world. 4th. It is right to pay homage or worship to Jesus. He forbade it not. He received it on earth, and for all mercies of providence and redemption we should pay to him the tribute of humble and grateful hearts. The Syriac renders the phrase, "he worshipped him," thus: "and, casting himself down, he adored him." The Persic, "and he bowed down and adored Christ." The Arabic, "and he adored him." The Latin Vulgate, "and, falling down, he adored him." {a} "For judgment" Joh 5:22,27; 12:47 {b} "they which see not" 1 Pe 2:9 {c} "they which see might" Mt 14:33 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 39 Verse 39. For judgment. The word judgment, here, has been by some understood in the sense of condemnation-- "The effect of my coming is to condemn the world." But this meaning does not agree with those places where Jesus says that he came not to condemn the world, Joh 3:17; 12:47; 5:45. To judge is to express an opinion in a judicial manner, and also to express any sentiment about any person or thing, Joh 7:24; 5:30; Lu 8:43. The meaning here may be thus expressed: "I came to declare the condition of men; to show them their duty and danger. My coming will have this effect, that some will be reformed and saved, and some more deeply condemned." That they, &c. The Saviour does not affirm that this was the design of his coming, but that such would be the effect or result. He came to declare the truth, and the effect would be, &c. Similar instances of expression frequently occur. Comp. Mt 11:25; 10:34: "I came not to send peace, but a sword "--that is, such will be the effect of my coming. That they which see not. Jesus took this illustration, as he commonly did, from the case before him; but it is evident that he meant it to be taken in a spiritual sense. He refers to those who are blind and ignorant by sin; whose minds have been darkened, but who are desirous of seeing. Might see. Might discern the path of truth, of duty, and of salvation, Joh 10:9. They which see. They who suppose they see; who are proud, self-confident, and despisers of the truth. Such were evidently the Pharisees. Might be made blind. Such would be the effect of his preaching. It would exasperate them, and their pride and opposition to him would confirm them more and more in their erroneous views. This is always the effect of truth. Where it does not soften it hardens the heart; where it does not convert, it sinks into deeper blindness and condemnation. {a} "For judgment" Joh 5:22,27; 12:47 {b} "they which see not" 1 Pe 2:9 {c} "they which see" Mt 13:13; Joh 3:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 40 Verse 40. No Barnes text on this verse. {d} "Are we blind also" Ro 2:19; Re 3:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 41 Verse 41. If ye were blind. If you were really blind--had had no opportunities of learning the truth. If you were truly ignorant, and were willing to confess it, and to come to me for instruction. No sin. You would not be guilty. Sin is measured by the capacities or ability of men, and by their opportunities of knowing the truth. If men had no ability to do the will of God, they could incur no blame. If they have all proper ability, and no disposition, God holds them to be guilty. This passage teaches conclusively, 1st. That men are not condemned for what they cannot do. 2nd. That the reason why they are condemned is that they are not disposed to receive the truth. 3rd. That pride and self-confidence are the sources of condemnation. 4th. That if men are condemned, they, and not God, will be to blame. We see. We have knowledge of the law of God. This they had pretended when they professed to understand the law respecting the Sabbath better than Jesus, and had condemned him for healing on that day. Your sin remaineth. You are guilty, and your sin is unpardoned. Men's sins will always be unpardoned while they are proud, and self-sufficient, and confident of their own wisdom. If they will come with humble hearts and confess their ignorance, God will forgive, enlighten, and guide them in the path to heaven. {e} "If ye were blind" Joh 15:22,24 {f} "therefore" Isa 5:21; Lu 18:14; 1 Jo 1:8-10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 1 Verse 1. Verily, verily. See Barnes "Joh 3:3". I say unto you. Some have supposed that what follows here was delivered on some other occasion than the one mentioned in the last chapter; but the expression verily, verily, is one which is not used at the commencement of a discourse, and the discourse itself seems to be a continuation of what was said before. The Pharisees professed to be the guides or shepherds of the people. Jesus, in the close of the last chapter, had charged them with being blind, and of course of being unqualified to lead the people. He proceeds here to state the character of a true shepherd, to show what was a hireling, and to declare that he was the true shepherd and guide of his people. This is called (Joh 10:6) a parable, and it is an eminently beautiful illustration of the office of the Messiah, drawn from an employment well known in Judea. The Messiah was predicted under the image of a shepherd, Eze 34:23; 37:24; Zec 13:7. Hence at the close of the discourse they asked him whether he were the Messiah, Joh 10:24. Into the sheepfold. The sheepfold was an inclosure made in fields where the sheep were collected by night to defend them from robbers, wolves, &c. It was not commonly covered, as the seasons in Judea were mild. By the figure here we are to understand the Jewish people, or the church of God, which is often likened to a flock, Eze 34:1-19 Jer 23:1-4; Zec 13:1. By the door, here, is meant the Lord Jesus Christ, Joh 10:7,9. He is"the way, the truth, and the life," Joh 14:6. And, as the only proper way of entering the fold was by the door, so the only way of entering the church of God is by believing on him and obeying his commandments. The particular application of this place, however, is to religious teachers, who cannot enter properly on the duties of teaching and guarding the flock except by the Lord Jesus--that is, in the way which he has appointed. The Pharisees claimed to be pastors, but not under his appointment. They entered some other way. The true pastors of the church are those who enter by the influences of the Spirit of Jesus, and in the manner which he has appointed. Some other way. Either at a window or over the wall. A thief. One who silently and secretly takes away the property of another. A robber. One who does it by violence or bloodshed. Jesus here designates those pastors or ministers of religion who are influenced not by love to him, but who seek the office from ambition, or the love of power, or wealth, or ease; who come, not to promote the welfare of the church, but to promote their own interests. Alas! in all churches there have been many--many who for no better ends have sought the pastoral office. To all such Jesus gives the names of thieves and robbers. {a} "He that entereth not" Ro 10:15; Heb 5:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 2 Verse 2. He that entereth by the door. This was the way in which a shepherd had access to his flock. In Joh 10:7 Jesus says he is the door. In this place he refers to those who by him--that is, in accordance with his spirit and law--become ministers of religion. Is the shepherd of the sheep. Christ does not here refer to himself, for he is the way or door by which others enter; but he refers to all the ministers of the gospel who have access to the church by him. In the original, the article "the" is wanting before the word shepherd--"is a shepherd." By his entering in this manner he shows that he is a shepherd-- one who cares for his flock, and does not come to kill and destroy. {b} "the door is the shepherd" Joh 10:7,9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 3 Verse 3. To him the porter openeth. The porter is the doorkeeper. It seems that the more wealthy Jews who owned flocks employed some person to take charge of the flock. At first all shepherds attended their flocks personally by day and by night, and this continued to be commonly the practice, but not always. The sheep hear his voice. The voice of the shepherd. A flock will readily discern the well-known voice of one who is accustomed to attend them. The meaning is, that the people of God will be found disposed to listen to the instructions of those who are appointed by Christ, who preach his pure doctrines, and who show a real love for the church of God. There is scarcely any better test of fidelity in the pastoral office than the approbation of the humble and obscure people of God, when they discern in the preacher the very manner and spirit of the doctrines of the Bible. He calleth his own sheep by name. It was customary, and is still, we are told by travellers, for shepherds to give particular names to their sheep, by which they soon learned to regard the voice of the shepherd. By this our Saviour indicates, doubtless, that it is the duty of a minister of religion to seek an intimate and personal acquaintance with the people of his charge; to feel an interest in them as individuals, and not merely to address them together; to learn their private wants; to meet them in their individual trials, and to administer to them personally the consolations of the gospel. Leadeth them out. He leads them from the fold to pasture or to water. Perhaps there is here intended the care of a faithful pastor to provide suitable instruction for the people of his charge, and to feed them with the bread of life. See a beautiful and touching description of the care of the Great Shepherd in Ps 23:1-6. {c} "To him" Re 3:20 {d} "calleth his own sheep" Eze 34:11; Ro 8:30 {e} "leadeth them out" Eze 34:11; Ro 8:30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 4 Verse 4. He putteth forth. Or leads them out of the fold. He goeth before them. He leads them, and guides them, and does not leave them. A shepherd spent his time with his flocks. He went before them to seek the best pastures and watering- places, and to defend them from danger. In this is beautifully represented the tender care of him who watches for souls as one that must give account. {f} "they know his voice" So 2:8; 5:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 5 Verse 5. A stranger, &c. This was literally true of a flock. Accustomed to the voice and presence of a kind shepherd, they would not regard the command of a stranger. It is also true spiritually. Jesus by this indicates that the true people of God will not follow false teachers-- those who are proud, haughty, and self-seeking, as were the Pharisees. Many may follow such, but humble and devoted Christians seek those who have the mild and self-denying spirit of their Master and Great Shepherd. It is also true in reference to those who are pastors in the churches. They have an influence which no stranger or wandering minister can have. A church learns to put confidence in a pastor; he knows the wants of his people, sees their danger, and can adapt his instructions to them. A stranger, however eloquent, pious, or learned, can have few of these commit the churches to the care of wandering strangers, of those who have no permanent relation to the church, than it would be for a flock to be committed to a foreigner who knew nothing of it, and who had no particular interest in it. The pastoral office is one of the wisest institutions of heaven. The following extract from The Land and the Book (Thomson) will show how strikingly this whole passage accords with what actually occurs at this day in Palestine: "This is true to the letter. They are so tame and so trained that they follow their keeper with the utmost docility. He leads them forth from the fold, or from their houses in the villages, just where he pleases. As there are many flocks in such a place as this, each one takes a different path, and it is his business to find pasture for them. It is necessary, therefore, that they should be taught to follow, and not to stray away into the unfenced fields of corn which lie so temptingly on either side. Any one that thus wanders is sure to get into trouble. The shepherd calls sharply from time to time to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop short, lift up their heads in alarm, and, if it is repeated, they turn and flee, because they know not the voice of a stranger. This is not the fanciful costume of a parable; it is simple fact. I have made the experiment repeatedly. The shepherd goes before, not merely to point out the way, but to see that it is practicable and safe. He is armed in order to defend his charge, and in this he is very courageous. Many adventures with wild beasts occur not unlike that recounted by David, and in these very mountains; for, though there are now no lions here, there are wolves in abundance; and leopards and panthers, exceedingly fierce, prowl about these wild wadies. They not unfrequently attack the flock in the very presence of the shepherd, and he must be ready to do battle at a moment's warning. I have listened with intense interest to their graphic descriptions of downright and desperate fights with these savage beasts. And when the thief and the robber come (and come they do), the faithful shepherd has often to put his life in his hand to defend his flock. I have known more than one case in which he had literally to lay it down in the contest. A poor faithful fellow last spring, between Tiberias and Tabor, instead of fleeing, actually fought three Bedouin robbers until he was hacked to pieces with their khanjars, and died among the sheep he was defending." {g} "but will flee from him" 2 Ti 3:5; Re 2:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 6 Verse 6. This parable. See Barnes "Mt 13:3". They understood not, &c. They did not understand the meaning or design of the illustration. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 7 Verse 7. I am the door. I am the way by which ministers and people enter the true church. It is by his merits, his intercession, his aid, and his appointment that they enter. Of the sheep. Of the church. {h} "I am the door of the sheep" Eph 2:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 8 Verse 8. All that ever came before me. This does not refer to the prophets, but to those who came pretending to be the pastors or guides of the people. Some have supposed that he referred to those who pretended to be the Messiah before him; but there is not evidence that any such person appeared before the coming of Jesus. It is probable that he rather refers to the scribes and Pharisees, who claimed to be instructors of the people, who claimed the right to regulate the affairs of religion, and whose only aim was to aggrandize themselves and to oppress the people. See Barnes "Joh 1:18". When the Saviour says that "all" were thieves, he speaks in a popular sense, using the word "all" as it is often used in the New Testament, to denote the great mass or the majority. Thieves and robbers. See Joh 10:1; Jer 23:1: "Woe be unto the pastors that destroy and scatter the sheep of my pasture;" Eze 24:2,3: "Woe be to the shepherds of Israel that do feed themselves! Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed; but ye feed not the flock." This had been the general character of the Pharisees and scribes. They sought wealth, office, ease at the expense of the people, and thus deserved the character of thieves and robbers. They insinuated themselves slyly as a thief, and they oppressed and spared not, like a robber. The sheep. The people of God--the pious and humble portion of the Jewish nation. Though the great mass of the people were corrupted, yet there were always some who were the humble and devoted people of God. Comp. Ro 11:3,4. So it will be always. Though the great mass of teachers may be corrupt, yet the true friends of God will mourn in secret places, and refuse to "listen to the instruction that causeth to err." __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 9 Verse 9. By me. By my instruction and merits. Shall be saved. See Joh 5:24. Shall go in and out, &c. This is language applied commonly to flocks. It meant that he shall be well supplied, and defended, and led "beside the still waters of salvation." __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 10 Verse 10. The thief cometh not, &c. The thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves. I am come that they might have life. See Barnes "Joh 5:24". Might have it more abundantly. Literally, that they may have abundance, or that which abounds. The word denotes that which is not absolutely essential to life, but which is superadded to make life happy. They shall not merely have life--simple, bare existence-- but they shall have all those superadded things which are needful to make that life eminently blessed and happy. It would be vast mercy to keep men merely from annihilation or hell; but Jesus will give them eternal joy, peace, the society of the blessed, and all those exalted means of felicity which are prepared for them in the world of glory. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 11 Verse 11. The good shepherd. The faithful and true shepherd, willing to do all that is necessary to defend and save the flock. Giveth his life. A shepherd that regarded his flock would hazard his own life to defend them. When the wolf comes, he would still remain to protect them. To give his life, here, means the same as not to fly, or to forsake his flock; to be willing to expose his life, if necessary, to defend them. Comp. Jud 12:3 "I put my life in my hands and passed over," &c.; 1 Sa 19:5; 28:21. See Joh 10:15. The Messiah was often predicted under the character of a shepherd. {i} "I am the good shepherd" Heb 13:20; 1 Pe 2:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 12 Verse 12. A hireling. A man employed to take care of the sheep, to whom wages is paid. As he does not own the sheep, and guards them merely for pay, rather than risk his life he would leave the flock to the ravages of wild beasts. The word translated hireling is often employed in a good sense; but here it denotes one who is unfaithful to his trust; and especially those ministers who preach only for support, and who are unwilling to encounter any danger or to practise any self-denial for the welfare of the church of God. They are those who have no boldness in the cause of their Master, but who, rather than lose their reputation or place, would see the church corrupted and wasted by its spiritual foes. Whose own the sheep are not. Who does not own the sheep. {k} "leaveth the sheep" Eze 34:2-6; Zec 11:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 13 Verse 13. Because he is a hireling. Because he regards only his wages. He feels no special interest in the flock. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 14 Verse 14. Know my sheep. Know my people, or my church. The word know here is used in the sense of affectionate regard or love. It implies such a knowledge of their wants, their dangers, and their characters, as to result in a deep interest in their welfare. Thus the word "knoweth," in Joh 10:15, is in Joh 10:17 explained by the word "loveth." Jesus knows the hearts, the dangers, and the wants of his people, and his kindness as their shepherd prompts him to defend and aid them. Am known of mine. That is, he is known and loved as their Saviour and Friend. They have seen their sins, and dangers, and wants; they have felt their need of a Saviour; they have come to him, and they have found him and his doctrines to be such as they need, and they have loved him. And as a flock follows and obeys its kind shepherd, so they follow and obey him who leads them beside the still waters, and makes them to lie down in green pastures. {l} "know my sheep" 2 Ti 2:19 {m} "and am known of mine" 1 Jo 5:20 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 15 Verse 15. As the Father knoweth me, &c. See Barnes "Mt 11:27" See Barnes "Lu 10:22". I lay down my life for the sheep. That is, I give my life as an atoning sacrifice for their sins. I die in their place, to redeem them from sin, and danger, and death. See Joh 10:17,18. {n} "As the Father" Mt 11:27 {o} "I lay down" Joh 15:13; Isa 53:4,5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 16 Verse 16. Other sheep. There are others who shall be members of my redeemed church. I have. This does not imply that they were then his friends, but that they would be. There were others whom it was his purpose and intention to call to the blessings of the gospel and salvation. The purpose was so sure, and the fact that they would believe on him so certain, that he could use the present tense as if they were already his own. This purpose was in accordance with the promise (Isa 53:11), "He shall see of the travail of his soul, and shall be satisfied." An instance of a parallel expression occurs in Ac 18:10 "I have much people in this city" (Corinth). That is, it was the purpose of God to bless the preaching of Paul, and give him many souls as the seals of his ministry. It was so certain that they would believe in the Saviour, that it could be spoken of as if it were already done. This certainty could have existed only in consequence of the intention of God that it should be so. It did not consist in any disposition to embrace the gospel which was foreseen, for they were the most corrupt and licentious people of antiquity, and it must have been because God meant that it should be so. Declarations like these are full proof that God has a plan in regard to the salvation of men, and that the number is known and determined by him. Learn-- 1. That it is not a question of chance or uncertainty whether men shall be saved. 2. That there is encouragement for preaching the gospel. There are those whom God means to save, and if he intends to do it it will be done. Not of this fold. Not Jews. This is a distinct intimation that the gospel was to be preached to the Gentiles--a doctrine extremely offensive to the Jews. This prediction of the Saviour has been strikingly confirmed in the conversion of millions of the Gentiles to the gospel. Them also I must bring. Bring into the church and kingdom of heaven. This was to be done, not by his personal ministry, but by the labour of his apostles and other ministers. One fold. One church; there shall be no distinction, no peculiar national privileges. The partition between the Jews and the Gentiles shall be broken down, and there shall be no pre-eminence of rank or honour, Eph 2:14: "Christ hath broken down the middle wall of partition between us;" Ro 10:12: "There is no difference between the Jew and the Greek." One shepherd. That is, the Lord Jesus--the common Saviour, deliverer, and friend of all true believers, in whatever land they were born and whatever tongue they may speak. This shows that Christians of all denominations and countries should feel that they are one--redeemed by the same blood, and going to the same eternal home. Comp. 1 Co 12:13; Ga 3:28; Col 3:11; Ac 17:26. {p} "And other" Isa 49:6; 56:8 {q} "And there shall be one fold" Eze 37:22; Eph 2:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 17 Verse 17. I lay down my life. I give myself to die for my people, in Jewish and pagan lands. I offer myself a sacrifice to show the willingness of my Father to save them; to provide an atonement, and thus to open the way for their salvation. This proves that the salvation of man was an object dear to God, and that it was a source of peculiar gratification to him that his Son was willing to lay down his life to accomplish his great purposes of benevolence. That I might take it again. Be raised up from the dead, and glorified, and still carry on the work of redemption. See this same sentiment sublimely expressed in Php 2:5-11. {r} "because I lay down" Isa 53:7-12; He 2:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 18 Verse 18. No man taketh it from me. That is, no one could take it by force, or unless I was willing to yield myself into his hands. He had power to preserve his life, as he showed by so often escaping from the Pharisees; he voluntarily went up to Jerusalem, knowing that he would die; he knew the approach of Judas to betray him; and he expressly told Pilate at his bar that he could have no power at all against him except it were given him by his Father, Joh 19:11. Jesus had a right to lay down his life for the good of men. The patriot dies for his country on the field of battle; the merchant exposes his life for gain; and the Son of God had a right to put himself in the way of danger and of death, when a dying world needed such an atoning sacrifice. This shows the peculiar love of Jesus. His death was voluntary. His coming was voluntary-the fruit of love. His death was the fruit of love. He was permitted to choose the time and mode of his death. He did. He chose the most painful, lingering, ignominious manner of death then known to man, and THUS showed his love. I have power. This word often means authority. It includes all necessary power in the case, and the commission or authority of his Father to do it. Power to take it again. This shows that he was divine. A dead man has no power to raise himself from the grave. And as Jesus had this power after he was deceased, it proves that there was some other nature than that which had expired, to which the term "I" might be still applied. None but God can raise the dead; and as Jesus had this power over his own body it proves that he was divine. This commandment. My Father has appointed this, and commissioned me to do it. {s} "I lay it down" Php 2:6-8 {t} "I have power" Joh 2:19 {u} "This commandment" Joh 6:38 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 19 Verse 19. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 20 Verse 20. He hath a devil. Joh 7:20. Is mad. Is deranged, or a maniac. His words are incoherent and unintelligible. {v} "He hath a devil" Joh 7:20 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 21 Verse 21. Not the words, &c. His words are sober, grave, pious, full of wisdom. The preaching of Jesus always produced effect. It made bitter enemies or decided friends. So will all faithful preaching. It is not the fault of the gospel that there are divisions, but of the unbelief and mad passions of men. {w} "open the eyes of the blind" Joh 9:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 22 Verse 22. The feast of the dedication. Literally, the feast of the renewing, or of the renovation. This feast was instituted by Judas Maccabaeus, in the year 164 B.C. The temple and city were taken by Antiochus Epiphanes in the year 167 B.C. He slew forty thousand inhabitants, and sold forty thousand more as slaves. In addition to this, he sacrificed a sow on the altar of burnt-offerings, and a broth being made of this, he sprinkled it all over the temple. The city and temple were recovered three years afterward by Judas Maccabaeus, and the temple was purified with great pomp and solemnity. The ceremony of purification continued through eight days, during which Judas presented magnificent victims, and celebrated the praise of God with hymns and psalms (Josephus, Ant., b. xii. ch. 11). "They decked, also, the forefront of the temple with crowns of gold and with shields, and the gates and chambers they renewed and hanged doors upon them," 1 Mac. iv. 52-59. On this account it was called the feast of renovation or dedication. Josephus calls it the feast of lights, because the city was illuminated, as expressive of joy. The feast began on the twenty-fifth day of Chisleu, answering to the fifteenth day of December. The festival continued for eight days, with continued demonstrations of joy. It was winter. The feast was celebrated in the winter. The word here implies that it was cold and inclement, and it is given as a reason why he walked in Solomon's porch. Solomon's porch. The porch or covered way on the east of the temple. See Barnes "Mt 21:12". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 23 Verse 23. No Barnes text on this verse. {x} "Solomon's porch" Ac 3:11; 5:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 24 Verse 24. Tell us plainly. The Messiah was predicted as a shepherd. Jesus had applied that prediction to himself. They supposed that that was an evidence that he claimed to be the Messiah. He also wrought miracles, which they considered as evidence that he was the Christ, Joh 7:31. Yet the rulers made a difficulty. They alleged that he was from Galilee, and that the Messiah could not come from thence, Joh 7:52. He was poor and despised. He came contrary to the common expectation. A splendid prince and conqueror had been expected. In this perplexity they came to him for a plain and positive declaration that he was the Messiah. {1} "make us to doubt", or, "hold us in suspense" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 25 Verse 25. I told you. It is not recorded that Jesus had told them in so many words that he was the Christ, but he had used expressions designed to convey the same truth, and which many of them understood as claiming to be the Messiah. See Joh 5:19; 8:36,56; 10:1. The expression "the Son of God" they understood to be equivalent to the Messiah. This he had often used of himself in a sense not to be mistaken. The works. The miracles, such as restoring the blind, curing the sick, &c. In my Father's name. By the power and command of God. Jesus was either the Messiah or an impostor. The Pharisees charged him with being the latter (Mt 26:60,61; 27:63; Joh 4:36); but God would not give such power to an impostor. The power of working miracles is an attestation of God to what is taught. See Barnes "Mt 4:24". {y} "the works that I do" Joh 5:36 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 26 Verse 26. Are not of my sheep. Are not my people, my followers. You do not possess the spirit of meek and humble disciples. Were it not for pride, and prejudice, and vainglory--for your false notions of the Messiah, and from a determination not to believe, you would have learned from my declarations and works that I am the Christ. As I said unto you. Comp. Joh 8:47. {z} "ye believe not" Joh 8:47; 1 Jo 4:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 27 Verse 27. My sheep. My church, my people, those who have the true spirit of my followers. The name is given to his people because it was an illustration which would be well understood in a country abounding in flocks. There is also a striking resemblance, which he proceeds to state, between them. Hear my voice. See Joh 10:3,4. Applied to Christians, it means that they hear and obey his commandments. I know them. See Joh 10:14. They follow me. A flock follows its shepherd to pastures and streams, Joh 10:3. Christians not only obey Christ, but they imitate him; they go where his Spirit and providence lead them; they yield themselves to his guidance, and seek to be led by him. When Jesus was upon earth many of his disciples followed or attended him from place to place. Hence Christians are called his followers, and in Re 14:4 they are described as "they that follow the Lamb." {a} "My sheep hear my voice" Joh 10:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 28 Verse 28. I give unto them eternal life. See Joh 5:24. Shall never perish. To perish here means to be destroyed, or to be punished in hell. Mt 10:28: "Which is able to destroy (the same word) both soul and body in hell." Mt 18:14: "It is not the will of your Father which is in heaven that one of these little ones should perish." Joh 3:15: "That whosoever believeth in him should not perish." Ro 2:12: "They who have sinned without law shall also perish without law." Joh 17:12; 1 Co 1:18. In all these places the word refers to future punishment, and the declaration of the Saviour is that his followers, his true disciples, shall never be cast away. The original is expressed with remarkable strength: "They shall not be destroyed for ever." Syriac: "They shall not perish to eternity." This is spoken of all Christians--that is, of all who ever possess the character of true followers of Christ, and who can be called his flock. Shall any. The word any refers to any power that might attempt it. It will apply either to men or to devils. It is an affirmation that no man, however eloquent in error, or persuasive in infidelity, or cunning in argument, or mighty in rank; and that no devil with all his malice, power, cunning, or allurements, shall be able to pluck them from his hand. Pluck them. In the original to rob; to seize and bear away as a robber does his prey. Jesus holds them so secure and so certainly that no foe can surprise him as a robber does, or overcome him by force. My hand. The hand is that by which we hold or secure an object. It means that Jesus has them safely in his own care and keeping. Comp. Ro 8:38,39. {b} "they shall never perish" Joh 17:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 29 Verse 29. Which gave them me. See Joh 6:37. Is greater. Is more powerful. Than all. Than all others--men, angels, devils. The word includes everything--everything that could attempt to pluck them away from God; in other words, it means that God is supreme. It implies, farther, that God will keep them, and will so control all other beings and things that they shall be safe. None is able. None has power to do it. In these two verses we are taught the following important truths: 1st. That Christians are given by God the Father to Christ. 2nd. That Jesus gives to them eternal life, or procures by his death and intercession, and imparts to them by his Spirit, that religion which shall result in eternal life. 3rd. That both the Father and the Son are pledged to keep them so that they shall never fall away and perish. It would be impossible for any language to teach more explicitly that the saints will persevere. 4th. That there is no power in man or devils to defeat the purpose of the Redeemer to save his people. We also see our safety, if we truly, humbly, cordially, and daily commit ourselves to God the Saviour. In no other way can we have evidence that we are his people than by such a persevering resignation of ourselves to him, to obey his law, and to follow him through evil report or good report. If we do that we are safe. If we do not that we have no evidence of piety, and are not, cannot be safe. {d} "gave them me" Joh 17:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 30 Verse 30. I and my Father are one. The word translated "one" is not in the masculine, but in the neuter gender. It expresses union, but not the precise nature of the union. It may express any union, and the particular kind intended is to be inferred from the connection. In the previous verse he had said that he and his Father were united in the same object--that is, in redeeming and preserving his people. It was this that gave occasion for this remark. Many interpreters have understood this as referring to union of design and of plan. The words may bear this construction. In this way they were understood by Erasmus, Calvin, Bucer, and others. Most of the Christian fathers understood them, however, as referring to the oneness or unity of nature between the Father and the Son; and that this was the design of Christ appears probable from the following considerations: 1st. The question in debate was not about his being united with the Father in plan and counsel, but in power. He affirmed that he was able to rescue and keep his people from all enemies, or that he had power superior to men and devils--that is, that he had supreme power over all creation. He affirmed the same of his Father. In this, therefore, they were united. But this was an attribute only of God, and they thus understood him as claiming equality to God in regard to omnipotence. 2nd. The Jews understood him as affirming his equality with God, for they took up stones to punish him for blasphemy (Joh 10:31,33), and they said to him that they understood him as affirming that he was God, Joh 10:33. 3rd. Jesus did not deny that it was his intention to be so understood. See Barnes "Joh 10:34, also on Mt 10:35-37. 4th. He immediately made another declaration implying the same thing, leaving the same impression, and which they attempted to punish in the same manner, Joh 10:37-39. If Jesus had not intended so to be understood, it cannot be easily reconciled with moral honesty that he did not distinctly disavow that such was his intention. The Jews were well acquainted with their own language. They understood him in this manner, and he left this impression on their minds. {e} "I and my father" Joh 17:11,22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 31 Verse 31. The Jews took up stones. Stoning was the punishment of a blasphemer, Le 24:14-16. They considered him guilty of blasphemy because he made himself equal with God, Joh 10:33. Again. They had before plotted against his life (Joh 5:16,18) and once at least they had taken up stones to destroy him, Joh 8:59. {f} "The Jews" Joh 8:59 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 32 Verse 32. Many good works. Many miracles of benevolence--healing the sick, &c. His miracles were good works, as they tended to promote the happiness of men, and were proofs of his benevolence. He had performed no other works than those of benevolence; he knew that they could charge him with no other, and he confidently appealed to them as witnesses of that. Happy would it be if all, when they are opposed and persecuted, could appeal even to their persecutors in proof of their own innocence. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 33 Verse 33. For blasphemy. See Barnes "Mt 9:3". Makest thyself God. See Barnes "Joh 5:18". This shows how they understood what he had said. Makest thyself. Dost claim to be God, or thy language implies this. {g} "and because" Joh 5:16; 10:30; Ps 82:6; Ro 13:1 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 34 Verses 34-38. Jesus answered them. The answer of Jesus consists of two parts. The first (Joh 10:34-36) shows that they ought not to object to his use of the word God, even if he were no more than a man. The second (Joh 10:37,38) repeats substantially what he had before said, left the same impression, and in proof of it he appealed to his works. Verse 34. In your law. Ps 82:6. The word law here, is used to include the Old Testament. I said. The Psalmist said, or God said by the Psalmist. Ye are gods. This was said of magistrates on account of the dignity and honour of their office, and it shows that the word translated "god" in that place might be applied to man. Such a use of the word is, however, rare. See instances in Ex 7:1; 4:16. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 35 Verse 35. Unto whom the word of God came. That is, who were his servants, or who received their dignity and honour only because the law of God was intrusted to them. The word of God here means the command of God; his commission to them to do justice. The scripture cannot be broken. See Mt 5:19. The authority of the Scripture is final; it cannot be set aside. The meaning is, \- "If, therefore, the Scripture uses the word god as applied to magistrates, it settles the question that it is right to apply the term to those in office and authority. If applied to them, it may be to others in similar offices. It can not, therefore, be blasphemy to use this word as applicable to a personage so much more exalted than mere magistrates as the Messiah." __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 36 Verse 36. Whom the Father hath sanctified. The word sanctify with us means to make holy; but this is not its meaning here, for the Son of God was always holy. The original word means to set apart from a common to a sacred use; to devote to a sacred purpose, and to designate or consecrate to a holy office. This is the meaning here. God has consecrated or appointed his Son to be his Messenger or Messiah to mankind. See Ex 28:41; Le 8:30. And sent into the world. As the Messiah, an office far more exalted than that of magistrates. I am the Son of God. This the Jews evidently understood as the same as saying that he was equal with God. This expression he had often applied to himself. The meaning of this place may be thus expressed: "You charge me with blasphemy. The foundation of that charge is the use of the name God, or the Son of God, applied to myself; yet that same term is applied in the Scriptures to magistrates. The use of it there shows that it is right to apply it to those who sustain important offices. And especially you, Jews, ought not to attempt to found a charge of blasphemy on the application of a word to the Messiah which in your own Scriptures is applied to all magistrates." And we may remark here, 1st. That Jesus did not deny that he meant to apply the term to himself. 2nd. He did not deny that it was properly applied to him. 3rd. He did not deny that it implied that he was God. He affirmed only that they were inconsistent, and were not authorized to bring a charge of blasphemy for the application of the name to himself. {h} "hath sanctified" Isa 11:2,3; 49:1,3; Joh 6:27 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 37 Verse 37. The works of my Father. The very works that my Father does. See Joh 5:17: "My Father worketh hitherto, and I work." See Barnes "Joh 5:17". The works of his Father are those which God only can do. As Jesus did them, it shows that the name "Son of God," implying equality with God, was properly applied to him. This shows conclusively that he meant to be understood as claiming to be equal with God. So the Jews naturally understood him Joh 10:39 and they were left with this impression on their minds. {k} "If I do not the works" Joh 14:10,11; 15:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 38 Verse 38. Believe the works. Though you do not credit me, yet consider my works, for they prove that I came from God. No one could do them unless he was sent of God. Father is in me, &c. Most intimately connected. See Joh 5:36. This expression denotes most intimate union--such as can exist in no other case. See Mt 11:27. See Barnes "Joh 17:21". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 39 Verse 39. Sought again to take him. They evidently understood him as still claiming equality with God, and under this impression Jesus left them. Nor can it be doubted that he intended to leave them with this impression; and if so, then he is divine. He escaped. See Joh 8:59. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 40 Verse 40. Where John at first baptized. At Bethabara, or Bethany, Joh 1:28. {l} "the place where John at first baptized" Joh 1:28 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 41 Verse 41. No miracle. He did not confirm his mission by working miracles, but he showed that he was a prophet by foretelling the character and success of Jesus. Either miracle or prophecy is conclusive proof of a divine mission, for no man can foretell a future event, or work a miracle, except by the special aid of God. It may be remarked that the people of that place were properly prepared by the ministry of John for the preaching of Jesus. The persecution of the Jews was the occasion of his going there, and thus the wrath of man was made to praise him. It has commonly happened that the opposition of the wicked has resulted in the increased success of the cause which they have persecuted. God takes the wise in their own craftiness, and brings glory to himself and salvation to sinners out of the pride, and passions, and rage of wicked men. {m} "all things that John" Joh 3:30-36 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 42 Verse 42. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 1 Verse 1. A certain man was sick. The resurrection of Lazarus has been recorded only by John. Various reasons have been conjectured why the other evangelists did not mention so signal a miracle. The most probable is, that at the time they wrote Lazarus was still living. The miracle was well known, and yet to have recorded it might have exposed Lazarus to opposition and persecution from the Jews. See Joh 12:10,11. Besides, John wrote for Christians who were out of Palestine. The other gospels were written chiefly for those who were in Judea. There was the more need, therefore, that he should enter minutely into the account of the miracle, while the others did not deem it necessary or proper to record an event so well known. Bethany. A village on the eastern declivity of the Mount of Olives. See Barnes "Mt 21:1". The town of Mary. The place where she lived. At that place also lived Simon the leper (Mt 26:6), and there our Lord spent considerable part of his time when he was in Judea. The transaction recorded in this chapter occurred nearly four months after those mentioned in the previous chapter. Those occurred in December, and these at the approach of the Passover in April. {a} "Mary, and her sister Martha" Lu 10:38,39 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 2 Verse 2. It was that Mary, &c. See Barnes "Mt 26:6, See Barnes "Lu 7:36, also on Lu 7:37-50 {b} "which anointed the Lord" Mr 14:3; Joh 12:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 3 Verse 3. Whom thou lovest, Joh 11:5. The members of this family were among the few peculiar and intimate friends of our Lord. He was much with them, and showed them marks of special friendship Lu 10:38-42, and they bestowed upon him peculiar proof of affection in return. This shows that special attachments are lawful for Christians, and that those friendships are peculiarly lovely which are tempered and sweetened with the spirit of Christ. Friendships should always be cemented by religion, and one main end of those attachments should be to aid one another in the great business of preparing to die. Sent unto him. They believed that he had power to heal him (Joh 11:21), though they did not then seem to suppose that he could raise him if he died. Perhaps there were two reasons why they sent for him; one, because they supposed he would be desirous of seeing his friend; the other, because they supposed he could restore him. In sickness we should implore the aid and presence of Jesus. He only can restore us and our friends; he only can perform for us the office of a friend when all other friends fail; and he only can cheer us with the hope of a blessed resurrection. {c} "whom thou lovest" Heb 12:6; Re 3:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 4 Verse 4. This sickness is not unto death. The word death here is equivalent to remaining render death, Ro 6:23: "The wages of sin is death"---permanent or unchanging death, opposed to eternal life. Jesus evidently did not intend to deny that he would die. The words which he immediately adds show that he would expire, and that he would raise him up to show forth the power and glory of God. Comp. Joh 11:11. Those words cannot be understood on any other supposition than that he expected to raise him up. The Saviour often used expressions similar to this to fix the attention on what he was about to say in explanation. The sense may be thus expressed: "His sickness is not fatal. It is not designed for his death, but to furnish an opportunity for a signal display of the glory of God, and to furnish a standing proof of the truth of religion. It is intended to exhibit the power of the Son of God, and to be a proof at once of the truth of his mission; of his friendship for this family; of his mild, tender, peculiar love as a man; of his power and glory as the Messiah; and of the great doctrine that the dead will rise." For the glory of God. That God may be honoured See Joh 9:3. That the Son of God, &c. The glory of God and of his Son is the same. That which promotes the one promotes also the other. Few things could do it more than the miracle which follows, evincing at once the lovely and tender character of Jesus as a man and a friend, and his power as the equal with God. {d} "for the glory of God" Joh 9:3; 11:40 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 5 Verse 5. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 6 Verse 6. He abode two days. Probably Lazarus died soon after the messengers left him. Jesus knew that (Joh 11:11) and did not hasten to Judea, but remained two days longer where he was, that there might not be the possibility of doubt that he was dead, so that when he came there he had been dead four days, Joh 11:39. This shows, moreover, that he intended to raise him up. If he had not, it could hardly be reconciled with friendship thus to remain, without any reason, away from an afflicted family. Where he was. At Bethabara (Joh 1:28; 10:40), about 30 miles from Bethany. This was about a day's journey, and it renders it probable that Lazarus died soon after the message was sent. One day would be occupied before the message came to him; two days he remained; one day would be occupied by him in going to Bethany; so that Lazarus had been dead four days (Joh 11:39) when he arrived. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 8 Verse 8. Of late. About four months before, Joh 10:31 {e} "of late" Joh 10:31 {f} "goest thou thither again" Ac 20:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 9 Verses 9,10. Twelve hours. The Jews divided and the day from sunrise to sunset into twelve equal parts. A similar illustration our Saviour uses in Joh 9:4,5. See Barnes "Joh 9:4". If any man walk. If any man travels. The illustration here is taken from a traveller. The conversation was respecting a journey into Judea, and our Lord, as was his custom, took the illustration from the case before him. He stumbleth not. He is able, having light, to make his journey safely. He sees the obstacles or dangers and can avoid them. The light of this world. The light by which the world is illuminated --that is, the light of the sun. In the night. In darkness he is unable to see danger or obstacles, and to avoid them. His journey is unsafe and perilous, or, in other words, it is not a proper time to travel. No light in him. He sees no light. It is dark; his eyes admit no light within him to direct his way. This description is figurative, and it is difficult to fix the meaning. Probably the intention was the following: 1st. Jesus meant to say that there was an allotted or appointed time for him to live and do his Father's will, represented here by the twelve hours of the day. 2nd. Though his life was nearly spent, yet it was not entirely; a remnant of it was left. 3rd. A traveller journeyed on till night. It was as proper for him to travel the twelfth hour as any other. 4th. So it was proper for Jesus to labour until the close. It was the proper time for him to work. The night of death was coming, and no work could then be done. 5th. God would defend him in this until the appointed time of his death. He had nothing to fear, therefore, in Judea from the Jews, until it was the will of God that he should die. He was safe in his hand, and he went fearlessly into the midst of his foes, trusting in him. This passage teaches us that we should be diligent to the end of life; fearless of enemies when we that God requires us to labour, confidently committing ourselves to Him who is able to shield us, and in whose hand, if we have a conscience void of offence, we are safe. {g} "any man walk in the day" Joh 12:35 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 10 Verse 10. No Barnes text on this verse. {h} "walk in the night" Ec 2:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 11 Verse 11. Lazarus sleepeth. Is dead. The word sleep is applied to death, 1st. Because of the resemblance between them, as sleep is the "kinsman of death." In this sense it is often used by pagan writers. But, 2nd. In the Scriptures it is used to intimate that death will not be final: that there will be an awaking out of this sleep, or a resurrection. It is a beautiful and tender expression, removing all that is dreadful in death, and filling the mind with the idea of calm repose after a life of toil, with a reference to a future resurrection in increased rigour and renovated powers. In this sense it is applied in the Scriptures usually to the saints, 1 Co 11:30; 15:51; 1 Th 4:14; 5:10; Mt 9:24. {i} "sleepeth" De 31:16; Ac 7:60; 1 Co 15:18,51 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 12 Verse 12. If he sleep, he shall do well. Sleep was regarded by the Jews, in sickness, as a favourable symptom; hence it was said among them, "Sleep in sickness is a sign of recovery, because it shows that the violence of the disease has abated" (Lightfoot.) This seems to have been the meaning of the disciples. They intimated that if had this symptom, there was no need of his going into Judea to restore him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 14 Verse 14. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 15 Verse 15. I am glad, &c. The meaning of this verse may be thus expressed: "If I had been there during his sickness, the entreaties of his sisters and friends would have prevailed with me to restore him to health. I could not have refused them without appearing to be unkind. Though a restoration to health would have been a miracle, and sufficient to convince you, yet the miracle of raising him after four days dead will be far more impressive, and on that account I rejoice that an opportunity is thus given so strikingly to confirm your faith." To the intent. To furnish you evidence on which you might be established in the belief that I am the Messiah. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 16 Verse 16. Thomas, which is called Didymus. These names express the same thing. One is Hebrew and the other Greek. The name means a twin. Die with him. It has been much doubted by critics whether the word him refers to Lazarus or to Jesus. They who refer it to Lazarus suppose this to be the meaning: "Let us go and die, for what have we to hope for if Jesus returns into Judea? Lately they attempted to stone him, and now they will put him to death, and we also, like Lazarus, shall be dead." This expression is supposed to be added by John to show the slowness with which Thomas believed, and his readiness to doubt without the fullest evidence. See Joh 20:25. Others suppose, probably more correctly, that it refers to Jesus: "He is about to throw himself into danger. The Jews lately sought his life, and will again. They will put him to death. But let us not forsake him. Let us attend him and die with him." It may be remarked that this, not less than the other mode of interpretation, expresses the doubts of Thomas about the miracle which Jesus was about to work. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 17 Verse 17. In the grave. It was sometimes the custom to embalm the dead, but in this case it does not seem to have been done. He was probably buried soon after death. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 18 Verse 18. Nigh unto Jerusalem. This is added to show that it was easy for many of the Jews to come to the place. The news that Jesus was there, and the account of the miracle, would also be easily carried to the Sanhedrim. Fifteen furlongs. Nearly two miles. It was directly east from Jerusalem. Dr. Thompson (The Land and the Book, vol. 2. p. 599) says of Bethany: "It took half an hour to walk over Olivet to Bethany this morning, and the distance from the city, therefore, must be about two miles. This agrees with what John says: 'Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.' The village is small, and appears never to have been large, but it is pleasantly situated near the south-eastern base of the mount, and has many fine trees about and above it. We, of course, looked at the remains of those old edifices which may have been built in the age of Constantine, and repaired or changed to a convent in the time of the Crusades. By the dim light of a taper we also descended very cautiously, by twenty-five slippery steps, to the reputed sepulchre of Lazarus, or El Azariyeh, as both tomb and village are now called. But I have no description of it to give, and no questions about it to ask. It is a wretched cavern, every way unsatisfactory, and almost disgusting." {1} "about fifteen furlongs" or "about two miles" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 19 Verse 19. Many of the Jews. Probably their distant relatives or their friends. To comfort. These visits of consolation were commonly extended to seven days (Grotius; Lightfoot). {k} "comfort" 1 Ch 7:22; Job 2:11; 42:11; Ro 12:15; 1 Th 4:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 20 Verse 20. Then Martha, &c. To Martha was intrusted the management of the affairs of the family, Lu 10:40. It is probable that she first heard of his coming, and, without waiting to inform her sister, went immediately out to meet him. See Joh 11:28. Sat still in the house. The word still is not in the original. It means that she remained sitting in the house. The common posture of grief among the Jews was that of sitting, Job 2:8; Eze 8:14. Often this grief was so excessive as to fix the person in astonishment, and render him immovable, or prevent his being affected by any external objects. It is possible that the evangelist meant to intimate this of Mary's grief. Comp. Ezr 9:3,4; Ne 1:4; Is 47:1. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 22 Verse 22. Whatsoever thou wilt ask of God. Whatever is necessary to our consolation that thou will ask, thou canst obtain. It is possible that she meant gently to intimate that he could raise him up and restore him again to them. {l} "whatsoever thou wilt ask" Joh 9:31 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 23 Verse 23. Thy brother shall rise again. Martha had spoken of the power of Jesus. He said nothing of himself in reply. It was not customary for him to speak of himself, unless it was demanded by necessity. It cannot be doubted that by rising again, here, Jesus referred to the act which he was about to perform; but as Martha understood it, referring to the future resurrection, it was full of consolation. The idea that departed friends shall rise to glory is one that fills the mind with joy, and one which we owe only to the religion of Christ. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 24 Verse 24. At the last day. The day of judgment. Of this Martha was fully convinced; but this was not all which she desired. She in this manner delicately hinted what she did not presume expressly to declare-- her wish that Jesus might even now raise him up. {m} "in the resurrection" Joh 5:29 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 25 Verse 25. I am the resurrection. I am the author or the cause of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself. This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to effect it was his. In a similar manner he is said to be made of God unto us "wisdom, and righteousness, and sanctifcation, and redemption," 1 Co 1:30. And the life. Joh 1:4. As the resurrection of all depends on him, he intimated that it was not indispensable that it should be deferred to the last day. He had power to do it now as well as then. Though he were dead. Faith does not save from temporal death; but although the believer, as others, will die a temporal@\ death, yet he will hereafter have life. Even if he dies, he shall hereafter live. Shall he live. Shall be restored to life in the resurrection. {n} "the resurrection" Joh 5:29 {o} "the life" Isa 38:16; Joh 14:6; 1 Jo 1:2 {p} "though he were dead" Job 19:26; Isa 26:19; Ro 4:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 26 Verse 26. Whosoever liveth. He had just spoken of the prospects of the pious dead. He now says that the same prospects are before the living who have like faith. Greek, "Every one living and believing on me." Shall never die. As the dead, though dead, shall yet live, so the living shall have the same kind of life. They shall never come into eternal death. See Joh 6:50,51,54,58. Greek, "shall by no means die forever." Believest thou this? This question was doubtless asked because it implied that he was then able to raise up Lazarus, and because it was a proper time for her to test her own faith. The time of affliction is a favourable period to try ourselves to ascertain whether we have faith. If we still have confidence in God, if we look to him for comfort in such seasons, it is good evidence that we are his friends. He that loves God when he takes away his comforts, has the best evidence possible of true attachment to him. {q} "whosoever" Joh 3:15; 4:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 27 Verse 27. Yea, Lord. this was a noble confession. It showed her full confidence in him as the Messiah, and her full belief that all that he said was true. See Mt 16:16. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 28 Verse 28. She went her way. Jesus probably directed her to go, though the evangelist has not recorded it, for she said to Mary, The Master calleth for thee. Secretly. Privately. So that the others did not hear her. This was done, perhaps, to avoid confusion, or because it was probably that if they knew Jesus was coming they would have made opposition. Perhaps she doubted whether Jesus desired it to be known that he had come. The Master is come. This appears to have been the appellation by which he was known to the family. It means literally, teacher, and was a title which he claimed for himself, "One is you Master, even Christ," Mt 22:8,10. The Syriac has it, "Our Master." {r} "called Mary" Joh 21:7 {s} "The Master" Joh 13:13 {t} "calleth for thee" Mr 10:49 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 29 Verse 29. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 30 Verse 30. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 31 Verse 31. Saying, She goeth, unto the grave. Syriac, "They thought that she went to weep." They had not heard Martha call her. The first days of mourning among the Jews were observed with great solemnity and many ceremonies of grief. {u} "The Jews" Joh 11:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 32 Verse 32. No Barnes text on this verse. {v} "Lord, if thou" Joh 4:49; 11:21,37 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 33 Verse 33. He groaned in the spirit. The word rendered groaned, here, commonly denotes to be angry or indignant, or to reprove severely, denoting violent agitation of mind. Here it also evidently denotes violent agitation--not from anger, but from grief. He saw the sorrow of others, and he was also moved with sympathy and love. The word groan usually, with us, denotes an expression of internal sorrow by a peculiar sound. The word here, however, does not mean that utterance was given to the internal emotion, but that it was deep and agitating, though internal. In the spirit. In the mind. See Ac 19:21: "Paul purposed in the spirit "--that is, in his mind, Mt 5:3. Was troubled. Was affected with grief. Perhaps this expression denotes that his countenance was troubled, or gave indications of sorrow (Grotius). {2} "was troubled" or, "he troubled himself" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 34 Verse 34. Where have ye laid him? Jesus spoke as a man. In all this transaction he manifested the deep sympathies of a man; and though he who could raise the dead man up could also know where he was, yet he chose to lead them to the grave by inducing them to point the way, and hence he asked this question. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 35 Verse 35. Jesus wept. It has been remarked that this is the shortest verse in the Bible; but it is exceedingly important and tender. It shows the Lord Jesus as a friend, a tender friend, and evinces his character as a man. And from this we learn, 1st. That the most tender personal friendship is not inconsistent with the most pure religion. Piety binds stronger the ties of friendship, makes more tender the emotions of love, and seals and sanctifies the affections of friends. 2nd. It is right, it is natural, it is indispensable for the Christian to sympathize with others in their afflictions. Ro 12:15: "Rejoice with them that do rejoice, and weep with them that weep." 3rd. Sorrow at the death of friends is not improper. It is right to weep. It is the expression of nature, and religion does not forbid or condemn it. All that religion does in the case is to temper and chasten our grief; to teach us to mourn with submission to God; to weep without murmuring, and to seek to banish tears, not by hardening the heart or forgetting the friend, but by bringing the soul, made tender by grief, to receive the sweet influences of religion, and to find calmness and peace in the God of all consolation. 4th. We have here an instance of the tenderness of the character of Jesus. The same Saviour wept over Jerusalem, and felt deeply for poor dying sinners. To the same tender and compassionate Saviour Christians may now come (Heb 4:15); and to him the penitent sinner may also come, knowing that he will not cast him away. {w} "wept" Isa 63:9; Lu 19:41; Heb 2:16,17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 37 Verse 37. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 38 Verse 38. It was a cave. This was a common mode of burial. See Barnes "Mt 8:28". A stone lay upon it. Over the mouth of the cave. See Mt 27:60. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 39 Verse 39. Four days. This proves that there could be no deception, for it could not have been a case of suspended animation. All these circumstances are mentioned to show that there was no imposture. Impostors do not mention minute circumstances like these. They deal in generals only. Every part of this narrative bears the marks of truth. {y} "Take ye away the stone" Mr 16:3 {z} "by this time he stinketh" Ps 49:7,9; Ac 2:27 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 40 Verse 40. Said I not unto thee. This was implied in what he had said about the resurrection of her brother, Joh 11:23-25. There would be a manifestation of the glory of God in raising him up which she would be permitted, with all others, to behold. The glory of God. The power and goodness displayed in the resurrection. It is probable that Martha did not really expect that Jesus would raise him up, but supposed that he went there merely to see the corpse. Hence, when he directed them to take away the stone, she suggested that by that time the body was offensive. {a} "Said I not unto thee" Joh 11:4,23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 41 Verse 41. Lifted up his eyes. In an attitude of prayer. See Lu 18:13; Mt 14:19. I thank thee that thou hast heard me. It is possible that John has recorded only the sum or substance of the prayer on this occasion. The thanks which Jesus renders here are evidently in view of the fact that power had been committed to him to raise up Lazarus. On account of the people, and the signal proof which would be furnished of the truth of his mission, he expressed his thanks to God. In all his doings he recognized his union to the Father, and his dependence on him as Mediator. {b} "Father" Joh 12:28-30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 42 Verse 42. And I knew. "As for me. So far as I am concerned. I had no anxiety, no doubt as to myself, that I should always be heard; but the particular ground of gratitude is the benefit that will result to those who are witnesses." Jesus never prayed in vain. He never attempted to work a miracle in vain; and in all his miracles the ground of his joy was, not that he was to be praised or honoured, but that others were to be benefited and God glorified. {b} "Father" Joh 12:28-30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 43 Verse 43. A loud voice. Greek, "A great voice." Syriac, "A high voice." This was distinctly asserting his power. He uttered a distinct, audible voice, that there might be no suspicion of charm or incantation. The ancient magicians and jugglers performed their wonders by whispering and muttering. See Barnes "Isa 8:19". Jesus spake openly and audibly, and asserted thus his power. So, also, in the day of judgment he will call the dead with a great sound of a trumpet, Mt 24:31; 1 Th 4:16. Lazarus, come forth. Here we may remark, 1st. That Jesus did this by his own power. 2nd. The power of raising the dead is the highest of which we can conceive. The ancient heathen declared it to be even beyond the power of God. It implies not merely giving life to the deceased body, but the power of entering the world of spirits, of recalling the departed soul, and of reuniting it with the body. He that could do this must be omniscient as well as omnipotent; and if Jesus did it by his own power, it proves that he was divine. 3rd. This is a striking illustration of the general resurrection. In the same manner Jesus will raise all the dead. This miracle shows that it is possible; shows the way in which it will be done--by the voice of the Son of God; and demonstrates the certainty that he will do it. Oh how important it is that we be prepared for that moment when his voice shall be heard in our silent tombs, and he shall call us forth again to life! __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 44 Verse 44. He that was dead. The same man, body and soul. Bound hand and foot. It is not certain whether the whole body and limbs were bound together, or each limb separately. When they embalmed a person, the whole body and limbs were swathed or bound together by strips of linen, involved around it to keep together the aromatics with which the body was embalmed. This is the condition of Egyptian mummies. See Ac 5:6. But it is not certain that this was always the mode. Perhaps the body was simply involved in a winding-sheet. The custom still exists in western Asia. No coffins being used, the body itself is more carefully and elaborately wrapped and swathed than is common or desirable where coffins are used. In this method the body is stretched out and the arms laid straight by the sides, after which the whole body, from head to foot, is wrapped round tightly in many folds of linen or cotton cloth; or, to be more precise, a great length of cloth is taken and rolled around the body until the whole is enveloped, and every part is covered with several folds of the cloth. The ends are then sewed, to keep the whole firm and compact; or else a narrow bandage is wound over the whole, forming, ultimately, the exterior surface. The body, when thus enfolded and swathed, retains the profile of the human form; but, as in the Egyptian mummies, the legs are not folded separately, but together; and the arms also are not distinguished, but confined to the sides in the general envelope. Hence it would be clearly impossible for a person thus treated to move his arms or legs, if restored to existence. The word rendered "grave-clothes" denotes also the bands or clothes in which new-born infants are involved. He went forth, but his walking was impeded by the bands or clothes in which he was involved. And his face, &c. This was a common thing when they buried their dead. See Joh 20:7. It is not known whether the whole face was covered in this manner, or only the forehead. In the Egyptian mummies it is only the forehead that is thus bound. Loose him. Remove the bandages, so that he may walk freely. The effect of this miracle is said to have been that many believed on him. It may be remarked in regard to it that there could not be a more striking proof of the divine mission and power of Jesus. There could be here no possibility of deception. 1st. The friends of Lazarus believed him to be dead. In this they could not be deceived. There could have been among them no design to deceive. 2nd. He was four days dead. It could not be a case, therefore, of suspended animation. 3rd. Jesus was at a distance at the time of his death. There was, therefore, no agreement to attempt to impose on others. 4th. No higher power can be conceived than that of raising the dead. 5th. It was not possible to impose on his sisters, and to convince them that he was restored to life, if it was not really so. 6th. There were many present who were convinced also. God had so ordered it in his providence that to this miracle there should be many witnesses. There was no concealment, no jugglery, no secrecy. It was done publicly, in open day, and was witnessed by many who followed them to the grave, Joh 11:31. 7th. Others, who saw it, and did not believe that Jesus was the Messiah, went and told it to the Pharisees. But they did not deny that Jesus had raised up Lazarus. They could not deny it. The very ground of their alarm--the very reason why they went--was that he had actually done it. Nor did the Pharisees dare to call the fact in question. If they could have done it, they would. But it was not possible; for, 8th. Lazarus was yet alive (Joh 12:10), and the fact of his resurrection could not be denied. Every circumstance in this account is plain, simple, consistent, bearing all the marks of truth. But if Jesus performed this miracle his religion is true. God would not give such power to an impostor; and unless it can be proved that this account is false, the Christian religion must be from God. {c} "he that was dead" 1 Ki 17:22; 2 Ki 4:34,35; Lu 7:14,15; Ac 20:9-12. {d} "his face" Joh 20:7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 45 Verse 45. No Barnes text on this verse. {e} "and had seen" Joh 2:23; 10:41,42; 12:11,18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 46 Verse 46. Some of them, &c. We see here the different effect which the word and works of God will have on different individuals. Some are converted and others are hardened; yet the evidence of this miracle was as clear to the one as the other. But they would not be convinced. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 47 Verse 47. A council. A meeting of the Sanhedrim, or great council of the nation. See Barnes "Mt 2:4". They claimed the right of regulating all the affairs of religion. See Barnes "Joh 1:19". What do we? What measures are we taking to arrest the progress of his sentiments? For this man doeth many miracles. If they admitted that he performed miracles, it was clear what they ought to do. They should have received him as the Messiah. It may be asked, If they really believed that he worked miracles, why did they not believe on him? To this it may be replied that they did not doubt that impostors might work miracles. See Mt 24:24. To this opinion they were led, probably, by the wonders which the magicians performed in Egypt (Exodus chapters 7 & 8), and by the passage in De 13:1. As they regarded the tendency of the doctrines of Jesus to draw off the people from the worship of God, and from keeping his law (Joh 9:16), they did not suppose themselves bound to follow him, even if he did work miracles. {f} "gathered" Ps 2:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 48 Verse 48. All men. That is, all men among the Jews. The whole nation. And the Romans shall come. They were then subject to the Romans--tributary and dependent. Whatever privileges they had they held at the will of the Roman emperor. They believed, or feigned to believe, that Jesus was intending to set up a temporal kingdom. As he claimed to be the Messiah, so they supposed, of course, that he designed to be a temporal prince, and they professed to believe that this claim was, in fact, hostility to the Roman emperor. They supposed that it would involve the nation in war if he was not arrested, and that the effect would be that they would be vanquished and destroyed. It was on this charge that they at last arraigned him before Pilate, Lu 23:2,3. Will take away. This expression means to destroy, to ruin, to overthrow, Lu 8:12; Ac 6:13,14. Our place. This probably refers to the temple, Ac 6:13,14. It was called "the place" by way of eminence, as being the chief or principal place on earth--being the seat of the peculiar worship of God. This place was utterly destroyed by the Romans. See Barnes Mt 24:1, and following. And nation. The nation or people of the Jews. {h} "all men" Joh 12:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 49 Verse 49. Caiaphas. See Barnes "Lu 3:2". Being high-priest that same year. It is probable that the office of high-priest was at first for life, if there was no conduct that rendered the person unworthy the office. In that case the incumbent was removed. Thus Abiathar was removed by Solomon, 1 Ki 2:27. Subsequently the kings, and especially the conquerors of Judea, claimed and exercised the right of removing the high-priest at pleasure, so that, in the time of the Romans, the office was held but a short time. (See the Chronological Table at the end of this volume.) Caiaphas held the office about ten years. Ye know nothing at all. That is, you know nothing respecting the subject under consideration. You are fools to hesitate about so plain a case. It is probable that there was a party, even in the Sanhedrim, that was secretly in favour of Jesus as the Messiah. Of that party Nicodemus was certainly one. See Joh 3:1; 7:50,51; 11:45; 12:42. "Among the chief rulers, also, many believed on him," &c. {i} "named Caiphas" Lu 3:3; Joh 18:14; Ac 1:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 50 Verse 50. It is expedient for us. It is better for us. Literally, "It is profitable for us." That one man should die. Jesus they regarded as promoting sedition, and as exposing the nation, if he was successful, to the vengeance of the Romans, Joh 11:48. If he was put to death they supposed the people would be safe. This is all, doubtless, that he meant by his dying for the people. He did not himself intend to speak of his dying as an atonement or a sacrifice; but his words might also express that, and, though he was unconscious of it, he was expressing a real truth. In the sense in which he intended it there was no truth in the observation, nor occasion for it, but in the sense which the words might convey there was real and most important truth. It was expedient, it was infinitely desirable, that Jesus should die for that people, and for all others, to save them from perishing. {k} "it is expedient" Lu 24:46 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 51 Verse 51. Not of himself. Though he uttered what proved to be a true prophecy, yet it was accomplished in a way which he did not intend. He had a wicked design. He was plotting murder and crime. Yet, wicked as he was, and little as he intended it, God so ordered it that he delivered a most precious truth respecting the atonement. Remark, 1st. God may fulfil the words of the wicked in a manner which they do not wish or intend. 2nd. He may make even their malice and wicked plots the very means of accomplishing his purposes. What they regard as the fulfillment of their plans God may make the fulfillment of his, yet so as directly to overthrow their designs, and prostrate them in ruin. 3rd. Sinners should tremble and be afraid when they lay plans against God, or seek to do unjustly to others. Being high-priest that year. It is not to be supposed that Caiaphas was a true prophet, or was conscious of the meaning which John has affixed to his words; but his words express the truth about the atonement of Jesus, and John records it as a remarkable circumstance that the high-priest of the nation should unwittingly deliver a sentiment which turned out to be the truth about the death of Jesus. Great importance was attached to the opinion of the high-priest by the Jews, because it was by him that the judgment by Urim and Thummim was formerly declared in cases of importance and difficulty, Nu 27:21. It is not certain or probable that the high-priest ever was endowed with the gift of prophecy; but he sustained a high office, the authority of his name was great, and it was thence remarkable that he uttered a declaration which the result showed to be true, though not in the sense that he intended. He prophesied. He uttered words which proved to be prophetic; or he expressed at that time a sentiment which turned out to be true. It does not mean that he was inspired, or that he deserved to be ranked among the true prophets; but his words were such that they accurately expressed a future event. The word prophecy is to be taken here not in the strict sense, but in a sense which is not uncommon in the sacred writers. Ac 21:9: "And the same man had four daughters, virgins, which did prophesy." See Barnes "Re 12:6" See Barnes "1 Co 14:1, comp. See Barnes "Mt 26:68"; See Barnes "Lu 22:64, That Jesus should die. Die in the place of men, or as an atonement for sinners. This is evidently the meaning which John attaches to the words. For that nation. For the Jews. As a sacrifice for their sins. In no other sense whatever could it be said that he died for them. His death, so far from saving them in the sense in which the high-priest understood it, was the very occasion of their destruction. They invoked the vengeance of God when they said, "His blood be on us and on our children" (Mt 27:25), and all these calamities came upon them because they would not come to him and be saved--that is, because they rejected him and put him to death, Mt 23:37-39 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 52 Verse 52. Should gather together in one. All his chosen among the Jews and Gentiles. See Joh 10:16. The children of God. This is spoken not of those who were then Christians, but of all whom God should bring to him; all who would be, in the mercy of God, called, chosen, sanctified among all nations, Joh 10:16. {l} "not for that nation only" Isa 49:6; Ro 3:29; 1 Jo 2:2 {m} "scattered abroad" Joh 10:16; Eph 2:14-17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 53 Verse 53. They took counsel. The judgment of the high-priest silenced opposition, and they began to devise measures to put him to death without exciting tumult among the people. Comp. Mt 26:5. {n} "they took counsel" Ps 109:4,5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 54 Verse 54. No more openly. No more publicly, in the cities and towns. Jesus never exposed his life unnecessarily to hazard. Although the time of his death was determined in the counsel of God, yet this did not prevent his using proper means to preserve his life. The wilderness. See Barnes "Mt 3:1". A city called Ephraim. This was probably a small town in the tribe of Ephraim, about five miles west of Jericho. {p} "Ephraim" 2 Sa 13:23; 2 Ch 13:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 55 Verse 55. Jews' passover. See Barnes "Mt 26:2, also Mt 26:3-17. Its being called the Jews' Passover shows that John wrote this gospel among people who were not Jews, and to whom it was necessary, therefore to explain their customs. To purify themselves. This purifying consisted in preparing themselves for the proper observation of the Passover, according to the commands of the law. If any were defiled in any manner by contact with the dead or by any other ceremonial uncleanness, they were required to take the prescribed measures for purification, Le 22:1-6. For want of this, great inconvenience was sometimes experienced. See 2 Ch 30:17,18. Different periods were necessary in order to be cleansed from ceremonial pollution. For example, one who had been polluted by the touch of a dead body, of a sepulchre, or by the bones of the dead, was sprinkled on the third and seventh days, by a clean person, with hyssop dipped in water mixed in the ashes of the red heifer. After washing his body and clothes he was then clean. These persons who went up before the Passover were doubtless those who had in some manner been ceremonially polluted. {q} "the Jews' Passover" Joh 2:13; 5:1; 6:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 56 Verse 56. Will not come to the feast? They doubted whether he would come. On the one hand, it was required by law that all males should come. On the other, his coming was attended with great danger. This was the cause of their doubting. It was in this situation that our Saviour, like many of his followers, was called to act. Danger was on the one hand, and duty on the other. He chose, as all should, to do his duty, and leave the event with God. He preferred to do it, though he knew that death was to be the consequence; and we should not shrink, when we have reason to apprehend danger, persecution, or death, from an honest attempt to observe all the commandments of God. {r} "Then sought they for Jesus" Joh 5:16,18; Joh 11:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 11 - Verse 57 Verse 57. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 1 Verse 1. Then Jesus came to Bethany. This was near to Jerusalem, and it was from this place that he made his triumphant entry into the city. See Barnes "Mt 21:1" and following. {a} "Lazarus" Joh 11:1,43 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 2 Verses 2-8. See this passage explained See Barnes "Mt 26:3, also Mt 26:4-16. Verse 2. A supper. At the house of Simon the leper, Mt 26:6. Lazarus was, &c. The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable that one who had been once dead should be enjoying again the endearments of friendship. This shows, also, that his resurrection was no illusion--that he was really restored to the blessings of life and friendship. Calmet thinks that this was about two months after his resurrection, and it is the last that we hear of him. How long he lived is unknown, nor is it recorded that he made any communication about the world of spirits. It is remarkable that none who have been restored to life from the dead have made any communications respecting that world. See Lu 16:31, and See Barnes "2 Co 12:4". {b} "Martha served" Lu 10:38-42 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 4 Verse 4. Which should betray him. Greek, "who was to betray him" that is, who would do it. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 5 Verse 5. Three hundred pence. About forty dollars, or £8, 10s. And given to the poor. The avails or value of it given to the poor. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 6 Verse 6. Had the bag. The word translated bag is compounded of two words, meaning "tongue," and "to keep or preserve." It was used to denote the bag in which musicians used to keep the tongues or reeds of their pipes when travelling. Hence it came to mean any bag or purse in which travellers put their money or their most precious articles. The disciples appear to have had such a bag or purse in common, in which they put whatever money they had, and which was designed especially for the poor, Lu 8:3; Mt 27:55; Ac 2:44. The keeping of this, it seems, was intrusted to Judas; and it is remarkable that the only one among them who appears to have been naturally avaricious should have received this appointment. It shows us that every man is tried according to his native propensity. This is the object of trial--to bring out man's native character; and every man will find opportunity to do evil according to his native disposition, if he is inclined to it. And bare, &c. The word translated bare means literally to carry as a burden. Then it means to carry away, as in Joh 20:15: "If thou hast borne him hence." Hence it means to carry away as a thief does, and this is evidently its meaning here. It has this sense often in classic writers. Judas was a thief, and stole what was put into the bag. The money he desired to be intrusted to him, that he might secretly enrich himself. It is clear, however, that the disciples did not at this time know that this was his character, or they would have remonstrated against him. They learned it afterward. We may learn here, 1st. That it is not a new thing for members of the church to be covetous. Judas was so before them. 2nd. That such members will be those who complain of the great waste in spreading the gospel. 3rd. That this deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel in the case of Achan (Jos 7:1), and it betrayed our Lord to death. It has often since brought blighting on the church; and many a time it has betrayed the cause of Christ, and drowned men in destruction and perdition, 1 Ti 6:9. {d} "he was a thief" 2 Ki 5:20-27; Ps 50:18 {e} "had the bag" Joh 13:29 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 8 Verse 8. No Barnes text on this verse. {f} "For the poor" De 15:11; Mt 26:11; Mr 14:7 {g} "me you have not" So 5:6; Joh 8:21; 12:35; 13:33; 16:5-7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 10 Verse 10. That they might put Lazarus also to death. When men are determined not to believe the gospel, there is no end to the crimes to which they are driven. Lazarus was alive, and the evidence of his resurrection was so clear that they could not resist it. They could neither deny it, nor prevent its effect on the people. As it was determined to kill Jesus, so they consulted about the propriety of removing Lazarus first, that the number of his followers might be lessened, and that the death of Jesus might make less commotion. Unbelief stops at no crime. Lazarus was innocent; they could bring no charge against him; but they deliberately plotted murder rather than believe on the Lord Jesus Christ. {h} "put Lazarus to death" Mt 21:8; Mr 11:8; Lu 19:36 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 11 Verse 11. No Barnes text on this verse. {i} "that by reason" Joh 11:45; 12:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 12 Verses 12-19. See this passage explained in See Barnes "Mt 21:1, also Mt 21:2-16, also See Barnes "Mr 11:1, Mr 11:2-11, See Barnes "Lu 19:29, also Lu 19:30-44. {k} "the next day" Mt 21:8; Mr 11:8; Lu 19:36 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 13 Verse 13. No Barnes text on this verse. {l} "Hosanah" Ps 118:25,26 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 14 Verse 14. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 15 Verse 15. No Barnes text on this verse. {m} "Fear not" Zec 9:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 16 Verse 16. Was glorified. Was raised from the dead, and had ascended to heaven. {n} "These things" Lu 18:34 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 17 Verse 17. Bare record. Testified that he had raised him, and, as was natural, spread the report through the city. This excited much attention, and the people came out in multitudes to me one who had power to work such miracles. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 18 Verse 18. No Barnes text on this verse. {q} "For this cause" Joh 12:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 19 Verse 19. Prevail nothing. All your efforts are ineffectual to stop the progress of his opinions, and to prevent the people from believing on him. The world. As we should say, "Everybody--all the city has gone out." The fact that he met with such success induced them to hasten their design of putting him to death, Joh 11:53. {r} "Perceive ye how ye prevail nothing" Joh 11:47,48 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 20 Verse 20. Certain Greeks. In the original, "some Hellenists"-- the name commonly given to the Greeks. The same name was commonly used by the Jews to denote all the pagan nations, because most of those whom they knew spoke the Greek language, Joh 7:34; Ro 1:16; 2:9,10; 3:9 "Jews and Greeks." The Syriac translates this place, "Some of the Gentiles." There are three opinions in regard to these persons: 1st. That they were Jews who spoke the Greek language, and dwelt in some of the Greek cities. It is known that Jews were scattered in Asia Minor, Greece, Macedonia, Egypt, &c., in all which places they had synagogues. See Barnes "Joh 7:35". 2nd. That they were proselytes from the Greeks. 3rd. That they were still Gentiles and idolaters, who came to bring offerings to Jehovah to be deposited in the temple. Lightfoot has shown that the surrounding pagans were accustomed not only to send presents, sacrifices, and offerings to the temple, but that they also frequently attended the great feasts of the Jews. Hence the outer court of the temple was called the court of the Gentiles. Which of these opinions is the correct one cannot be determined. {s} "certain Greeks" Ac 17:4; Ro 1:16 {t} "them that came up" 1 Ki 8:41,42 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 21 Verse 21. Bethsaida of Galilee. See Barnes "Joh 1:44". Would see Jesus. It is probable that the word see, here, implies also a desire to converse with him, or to hear his doctrine about the nature of his kingdom. They had seen or heard of his triumphal entry into Jerusalem, and, either by curiosity or a desire to be instructed, they came and interceded with his disciples that they might be permitted to see him. In this there was nothing wrong. Christ made the curiosity of Zaccheus the means of his conversion, Lu 19:1-9. If we wish to find the Saviour, we must seek for him and take the proper means. {u} "to Philip" Joh 1:44 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 22 Verse 22. Telleth Andrew. Why he did not at once tell Jesus is not known. Possibly he was doubtful whether Jesus would wish to converse with Gentiles, and chose to consult with Andrew about it. Tell Jesus. Whether the Greeks were with them cannot be determined. From the following discourse it would seem probable that they were, or at least that Jesus admitted them to his presence and delivered the discourse to them. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 23 Verse 21. The hour is come. The time is come. The word hour commonly means a definite part or a division of a day; but it also is used to denote a brief period, and a fixed, definite, determined time. It is used in this sense here. The appointed, fixed time is come--that is, is so near at hand that it may be said to be come. The Son of man. This is the favourite title which Jesus gives to himself, denoting his union with man, and the interest he felt in his welfare. The title is used here rather than "The Son of God," because as a man he had been humble, poor, and despised; but the time had come when, as a man, he was to receive the appropriate honours of the Messiah. Be glorified. Be honoured in an appropriate way--that is, by the testimony which God would give to him at his death, by his resurrection, and by his ascension to glory. See Joh 7:39. {v} "The hour is come" Joh 13:32; 17:1 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 24 Verse 24. Verily, verily. An expression denoting the great importance of what he was about to say. We cannot but admire the wisdom by which he introduces the subject of his death. They had seen his triumph. They supposed that he was about to establish his kingdom. He told them that the time had come in which he was to be glorified, but not in the manner in which they expected. It was to be by his death. But as they would not at once see how this could be, as it would appear to dash their hopes, he takes occasion to illustrate it by a beautiful comparison. All the beauty and richness of the harvest results from the fact that the grain had died. If it had not died it would never have germinated or produced the glory of the yellow harvest. So with him. By this he still keeps before them the truth that he was to be glorified, but he delicately and beautifully introduces the idea still that he must die. A corn. A grain. Of wheat. Any kind of grain --wheat, barley, &c. The word includes all grain of this kind. Into the ground. Be buried in the earth, so as to be accessible by the proper moisture. And die The whole body or substance of the grain, except the germ, dies in the earth or is decomposed, and this decomposed substance constitutes the first nourishment of the tender germ--a nutriment wonderfully adapted to it, and fitted to nourish it until it becomes vigorous enough to derive its support entirely from the ground. In this God has shown his wisdom and goodness. No one thing could be more evidently fitted for another than this provision made in the grain itself for the future wants of the tender germ. Abideth alone. Produces no fruit. It remains without producing the rich and beautiful harvest. So Jesus intimates that it was only by his death that he would be glorified in the salvation of men, and in the honours and rewards of heaven, Heb 2:9: "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour." Php 2:8,9: "He humbled himself, and became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him," Heb 12:2: "Who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God." See also Eph 1:20-23. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 25 Verse 25. He that loveth his life, &c. This was a favorite principle, a sort of axiom with the Lord Jesus, which he applied to himself as well as to his followers. See Barnes "Mt 10:39". See Barnes "Lu 9:24". {x} "loveth his life" Mt 10:39; 16:25; Mr 8:35; Lu 9:24; 17:33 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 26 Verse 26. Serve me. Will be my disciple, or will be a Christian. Perhaps this was said to inform the Greeks (Joh 12:20) of the nature of his religion. Let him follow me. Let him imitate me; do what I do, bear what I bear, and love what I love. He is discoursing here particularly of his own sufferings and death, and this passage has reference, therefore, to calamity and persecution. "You see me triumph--you see me enter Jerusalem, and you supposed that my kingdom was to be set up without opposition or calamity; but it is not. I am to die; and if you will serve me, you must follow me even in these scenes of calamity; be willing to endure trial and to bear shame, looking for future reward." Where I am. See Joh 14:3; 17:24. That is, he shall be in heaven, where the Son of God then was in his divine nature, and where he would be as the glorified Messiah. See Barnes "Joh 3:13". The natural and obvious meaning of the expression "I am" implies that he was then in heaven. The design of this verse is to comfort them in the midst of persecution and trial. They were to follow him to any calamity; but, as he was to be glorified as the result of his sufferings, so they also were to look for their reward in the kingdom of heaven, Re 3:21: "To him that overcometh will I grant to sit with me in my throne." {y} "If any man serve" Lu 6:46; Joh 14:15; 1 Jo 5:3 {z} "Where I am" Joh 14:3; 17:24; 1 Th 4:17 {a} "if any man serve" 1 Sa 2:30; Pr 27:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 27 Verse 27. Now is my soul troubled. The mention of his death brought before him its approaching horrors, its pains, its darkness, its unparalleled woes. Jesus was full of acute sensibility, and his human nature shrunk from the scenes through which he was to pass. See Lu 23:41-44. What shall I say? This is an expression denoting intense anxiety and perplexity. As if it were a subject of debate whether he could bear those sufferings; or whether the work of man's redemption should be abandoned, and he should call upon God to save him. Blessed be his name that he was willing to endure these sorrows, and did not forsake man when he was so near being redeemed! On the decision of that moment--the fixed and unwavering purpose of the Son of God -- depended man's salvation. If Jesus had forsaken his purpose then, all would have been lost. Father, save me. This ought undoubtedly to have been read as a question--"Shall I say, Father, save me?" Shall I apply to God to rescue me? or shall I go forward to bear these trials ? As it is in our translation, it represents him as actually offering the prayer, and then checking himself. The Greek will bear either interpretation. The whole verse is full of deep feeling and anxiety. Comp. Mt 26:38 Lu 12:50. This hour. These calamities. The word hour, here, doubtless has reference to his approaching sufferings--the appointed hour for him to suffer. Shall I ask my Father to save me from this hour --that is, from these approaching sufferings? That it might have been done, see Mt 26:53. But for this cause. That is, to suffer and die. As this was the design of his coming--as he did it deliberately--as the salvation of the world depended on it, he felt that it would not be proper to pray to be delivered from it. He came to suffer, and he submitted to it. See Lu 23:42. {c} "but for this reason" Joh 18:37 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 28 Verse 28. Glorify thy name. The meaning of this expression in this connection is this: "I am willing to bear any trials; I will not shrink from any sufferings. Let thy name be honoured. Let thy character, wisdom, goodness, and plans of mercy be manifested and promoted, whatever sufferings it may cost me." Thus Jesus showed us that God's glory is to be the great end of our conduct, and that we are to seek that, whatever sufferings it may cost us. I have both glorified it. The word it is not here in the original, but it is not improperly supplied by the translators. There can be no doubt that when God says here that he had glorified his name, he refers to what had been done by Christ, and that this was to be understood as an attestation that he attended him and approved his work. See Joh 12:30. He had honoured his name, or had glorified him, by the pure instructions which he had given to man through him; by the power displayed in his miracles; by proclaiming his mercy through him; by appointing him to be the Messiah, &c. Will glorify it again. By the death, the resurrection, and ascension of his Son, and by extending the blessings of the gospel among all nations. It was thus that he sustained his Son in view of approaching trials; and we may learn, 1st. That God will minister grace to us in the prospect of suffering. 2nd. That the fact that God will be honoured by our afflictions should make us willing to bear them. 3rd. That whatever was done by Christ tended to honour the name of God. This was what he had in view. He lived and suffered, not for himself, but to glorify God in the salvation of men. {d} "a voice" Mt 3:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 29 Verse 29. The people. A part of the people. It thundered. The unexpected sound of the voice would confound and amaze them; and though there is no reason to doubt that the words were spoken distinctly (Mt 3:17), yet some of the people, either from amazement or envy, would suppose that this was a mere natural phenomenon. An angel spake. It was the opinion of many of the Jews that God did not speak to men except by the ministry of angels, Heb 2:2: "The word spoken by angels;" Ga 3:19: "It was ordained by angels in the hand of a mediator." __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 30 Verse 30. Came not because of me. Not to strengthen or confirm me; not that I had any doubts about my course, or any apprehension that God would not approve me and glorify his name. For your sakes. To give you a striking and indubitable proof that I am the Messiah; that you may remember it when I am departed, and be yourselves comforted, supported, and saved. {e} "but for your sakes" Joh 11:42 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 31 Verse 31. Now is the judgment of this world. Greek, "crisis." This expression, doubtless, has reference to his approaching death, and whatever he means by judgment here relates to something that was to be accomplished by that death. It cannot mean that then was to be the time in which the world was to be finally judged, for he says that he did not come then to judge the world (Joh 12:47; 8:15), and he has clearly declared that there shall be a future day when he will judge all mankind. The meaning of it may be thus expressed: "Now is approaching the decisive scene, the eventful period--the crisis--when it shall be determined who shall rule this world. There has been a long conflict between the powers of light and darkness-- between God and the devil. Satan has so effectually ruled that he may be said to be the prince of this world; but my approaching death will destroy his kingdom, will break down his power, and will be the means of setting up the kingdom of God over man." The death of Christ was to be the most grand and effectual of all means that could be used to establish the authority of the law and the government of God, Ro 8:3,4. This it did by showing the regard which God had for his law; by showing his hatred of sin, and presenting the strongest motives to induce man to leave the service of Satan; by securing the influences of the Holy Spirit, and by his putting forth his own direct power in the cause of virtue and of God. The death of Jesus was the determining cause, the grand crisis, the concentration of all that God had ever done, or ever will do, to break down the kingdom of Satan, and set up his power over man. Thus was fulfilled the prediction (Ge 3:15), "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Now shall the prince of this world. Satan, or the devil, Joh 14:30; 16:11. He is also called the god of this world, 2 Co 4:4; Eph 6:12: "The rulers of the darkness of this world "--that is, the rulers of this dark world--a well-known Hebraism. He is also called "the prince of the power of the air, the spirit that now worketh in the children of disobedience," Eph 2:2. All these names are given him from the influence or power which he has over the men of this world, because the great mass of men have been under his control and subject to his will. Be cast out. His kingdom shall be destroyed; his empire shall come to an end. It does not mean that his reign over all men would entirely cease then, but that then would be the crisis, the grand conflict in which he would be vanquished, and from that time his kingdom begin to decline, until it would finally cease, and then be free altogether from his dominion. See Lu 10:18; Col 1:18-20; Ac 26:18; 1 Co 15:25,26; Re 20:14. {f} "the prince of this world" Lu 10:18; Joh 16:11; Ac 26:18; Eph 2:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 32 Verse 32. Be lifted up. See Joh 3:14; 8:28. Will draw. Joh 6:44. The same word is used in both places. All men. I will incline all kinds of men; or will make the way open by the cross, so that all men may come. I will provide a way which shall present a strong motive or inducement--the strongest that can be presented--to all men to come to me. {g} "lifted up" Joh 8:28 {h} "will draw all men" Ro 5:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 33 Verse 33. No Barnes text on this verse. {i} "signifying what death" Ro 5:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 34 Verse 34. We have heard out of the law. Out of the Old Testament; or rather we have been so taught by those who have interpreted the law to us. That Christ. That the Messiah. Abideth for ever. Will remain for ever, or will live for ever. The doctrine of many of them certainly was that the Messiah would not die; that he would reign as a prince for ever over the people. This opinion was founded on such passages of Scripture as these: Ps 110:4, "Thou art a priest for ever;" Da 2:44; 8:13,14. In the interpretation of these passages they had overlooked such places as Isa 53:1-12; nor did they understand how the fact that he would reign for ever could be reconciled with the idea of his death. To us, who understand that his reign does not refer to a temporal, an earthly kingdom, it is easy. How sayest thou, &c. We have understood by the title "the Son of man" the same as the Messiah, and that he is to reign for ever. How can he be put to death? Who is this Son of man? "The Son of man we understand to be the Messiah spoken of by Daniel, who is to reign for ever. To him, therefore, you cannot refer when you say that he must be lifted up, or must die. Who is it--what other Son of man is referred to but the Messiah? Either ignorantly or wilfully, they supposed he referred to some one else than the Messiah. {k} "We have heard" Ps 89:36,37; 110:4; Isa 9:7 {l} "out of the law" Ro 5:18; Ps 72:17-19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 35 Verse 35. Yet a little while is the light with you. Jesus did not reply directly to may their question. He saw that they were offended by the mention of his death, and he endeavoured to arrive at the same thing indirectly. He tells them, therefore, that the light would be with them a little while, and that they ought to improve the opportunity while they had it to listen to his instructions, to inquire with candour, and thus to forsake their false notions respecting the Messiah. The light. Joh 1:4. It is probable that they understood this as denoting the Messiah. See Joh 8:12 "I am the light of the world;" Joh 9:4 Walk, &c. Joh 11:9. Whatever you have to do, do it while you enjoy this light. Make good use of your privileges before they are removed. That is, while the Messiah is with you, avail yourselves of his instructions and learn the way to life. Lest darkness. Lest God should take away all your mercies, remove all light and instruction from you, and leave you to ignorance, blindness, and woe. This was true that darkness and calamity were to come upon the Jewish people when the Messiah was removed; and it is also true that God leaves a sinner to darkness and misery when he has long rejected the gospel. For he, &c. See Joh 11:10. {m} "the light" Joh 8:32 {n} "with you" Jer 13:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 36 Verse 36. While ye have light. This implied two things: 1st. That he was the light, or was the Messiah. 2nd. That he was soon to be taken away by death. In this manner he answered their question--not directly, but in a way to convey the truth to their minds, and at the same time to administer to them a useful admonition. Jesus never aroused the prejudices of men unnecessarily, yet he never shrank from declaring to them the truth in some way, however unpalatable it might be. Believe in the light. That is, in the Messiah, who is the light of the world. That ye may be the children, &c. That ye may the friends and followers of the Messiah. See Barnes "Mt 1:1". Comp. Joh 8:12 Eph 5:8: "Now are ye light in the Lord; walk as children of light." Did hide himself from them. Joh 8:59. He went out to Bethany, where he commonly passed the night, Lu 21:37. {p} "be the children of light" Eph 5:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 37 Verse 37. So many miracles. This does not refer to any miracles wrought on this occasion, but to all his miracles wrought in view of the nation, in healing the sick, opening the eyes of the blind, raising the dead, &c. John here gives the summary or the result of all his works. Though Jesus had given the most undeniable proof of his being the Messiah, yet the nation did not believe on him. Before them. Before the Jewish nation. Not in the presence of the people whom he was then addressing, but before the Jewish people. They believed not. The Jewish nation did not believe as a nation, but rejected him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 38 Verse 38. The saying The word of Isaiah, or that which Isaiah predicted. This occurs in Isa 53:1. Might be fulfilled. That the same effect should occur which occurred in the time of Isaiah. This does not mean that the Pharisees rejected Christ in order that the prophecy of Isaiah should be fulfilled, but that by their rejection of him the same thing had occurred which took place in the time of Isaiah. His message was despised by the nation, and he himself put to death. And it was also true--by the same causes, by the same nation--that the same gospel message was rejected by the Jews in the time of Christ. The same language of the prophet would express both events, and no doubt it was intended by the Holy Spirit to mark both events. In this Way it was completely fulfilled. See Barnes on "Is 53:1". Our report. Literally, by report is meant "what is heard." Our speech, our message. That is, few or none have received the message. The form of the question is an emphatic way of saying that it was rejected. The arm of the Lord. The arm is a symbol of power, as it is the instrument by which we execute our purposes. It is put for the power of God, Isa 51:9; 52:10. Thus he is said to have brought out the children of Israel from Egypt with a high arm--that is, with great power. It hence means God's power in defending his people, in overcoming his enemies, and in saving the soul. In this place it clearly denotes the power displayed by the miracles of Christ. Revealed. Made known, seen, understood. Though the power of God was displayed, yet the people did not see and understand it. {q} "Lord, who hath believed our report" Isa 53:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 39 Verse 39. They could not believe. See Mr 6:5. "He could there do no mighty works," &c. The words can and could are often used in the Bible to denote the existence of such obstacles as to make a result certain, or as affirming that while one thing exists another thing cannot follow. Thus, Joh 5:44: "How can ye believe which receive honour one of another." That is, while this propensity to seek for honour exists, it will effectually prevent your believing. Thus (Ge 37:4) it is said of the brethren of Joseph that they "could not speak peaceably unto him." That is, while their hatred continued so strong, the other result would follow. See also Mt 12:34; Ro 8:7; Joh 6:60; Am 3:3. In this case it means that there was some obstacle or difficulty that made it certain that while it existed they would not believe. What that was is stated in the next verse; and while that blindness of mind and that hardness of heart existed, it was impossible that they should believe, for the two things were incompatible. But this determines nothing about their power of removing that blindness, or of yielding their heart to the gospel. It simply affirms that while one exists the other cannot follow. Chrysostom and Augustine understand this of a moral inability, and not of any natural want of power. "They could not, because they would not" (Chrysostom in loco). So on Jer 13:23, "Can the Ethiopian change his skin," &c., he says, "he does not say it is impossible for a wicked man to do well, but, BECAUSE they will not, therefore they cannot." Augustine says on this place: "If I be asked why they could not believe, I answer without hesitation, because they would not: because God foresaw their evil will, and he announced it beforehand by the prophet." Said again, Isa 6:9,10. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 40 Verse 40. He hath blinded their eyes. The expression in Isaiah is, "Go, make the heart of this people fat, and shut their eyes." That is, go and proclaim truth to them--truth that will result in blinding their eyes. Go and proclaim the law and the will of God, and the effect will be, owing to the hardness of their heart, that their eyes will be blinded and their hearts hardened. As God knew that this would be the result--as it was to be the effect of the message, his commanding Isaiah to go and proclaim it was the same in effect, or in the result, as if he had commanded him to blind their eyes and harden their hearts. It is this effect or result to which the evangelist refers in this place. He states that God did it--that is, he did it in the manner mentioned in Isaiah, for we are limited to that in our interpretation of the passage. In that case it is clear that the mode specified is not a direct agency on the part of God in blinding the mind--which we cannot reconcile with any just notions of the divine character--but in suffering the truth to produce a regular effect on sinful minds, without putting forth any positive supernatural influence to prevent it. The effect of truth on such minds is to irritate, to enrage, and to harden, unless counteracted by the grace of God. See Ro 7:8,9,11; 2 Co 2:15-16. And as God knew this, and, knowing it, still sent the message, and suffered it to produce the regular effect, the evangelist says "he hath blinded their minds," thus retaining the substance of the passage in Isaiah without quoting the precise language; but in proclaiming the truth there was nothing wrong on the part of God or of Isaiah, nor is there any indication that God was unwilling that they should believe and be saved. That they should not see, &c. This does not mean that it was the design of God that they should not be converted, but that it was the effect of their rejecting the message. See Barnes "Mt 13:14, See Barnes "Mt 13:15". {r} "hath blinded" Isa 6:9,10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 41 Verse 41. When he saw his glory, Isa 6:1-10. Isaiah saw the LORD (in Hebrew, JEHOVAH) sitting on a throne and surrounded with the seraphim. This is perhaps the only instance in the Bible in which Jehovah is said to have been seen by man, and for this the Jews affirm that Isaiah was put to death. God had said (Ex 33:20), "No man shall see me and live;" and as Isaiah affirmed that he had seen Jehovah, the Jews, for that and other reasons, put him to death by sawing him asunder. See Barnes "Is 1:1". In the prophecy Isaiah is said expressly to have seen JEHOVAH (Isa 6:1); and in Isa 6:5, "Mine eyes have seen the King JEHOVAH of hosts." By his glory is meant the manifestation of him--the shechinah, or visible cloud that was a representation of God, and that rested over the mercy-seat. This was regarded as equivalent to seeing God, and John here expressly applies this to the Lord Jesus Christ; for he is not affirming that the people did not believe in God, but is assigning the reason why they believed not on Jesus Christ as the Messiah. The whole discourse has respect to the Lord Jesus, and the natural construction of the passage requires us to refer it to him. John affirms that it was the glory of the Messiah that Isaiah saw, and yet Isaiah affirms that it was JEHOVAH; and from this the inference is irresistible that John regarded Jesus as the Jehovah whom Isaiah saw. The name Jehovah is never, in the Scriptures, applied to a man, or an angel, or to any creature. It is the peculiar, incommunicable name of God. So great was the reverence of the Jews for that name that they would not even pronounce it. This passage is therefore conclusive proof that Christ is equal with the Father. Spake of him. Of the Messiah. The connection requires this interpretation. {s} "Said Esias when he saw his glory" Isa 6:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 42 Verse 42. The chief rulers. Members of the Sanhedrim -- Nicodemus, Joseph, and others like them. Because of the Pharisees. The Pharisees were a majority of the council. Put out of the synagogue. Excommunicated. See Barnes "Joh 9:22,23". {t} "because of the Pharisees" Joh 9:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 43 Verse 43. The praise of men. The approbation of men. It does not appear that they had a living, active faith, but that they were convinced in their understanding that he was the Messiah. They had that kind of faith which is so common among men--a speculative acknowledgment that religion is true, but an acknowledgment which leads to no self-denial, which shrinks from the active duties of piety, and fears man more than God. True faith is active. It overcomes the fear of man; it prompts to self-denying duties, Heb 11:1. Nevertheless, it was no unimportant proof that Jesus was the Messiah, that any part of the great council of the Jews were even speculatively convinced of it: and it shows that the evidence could not have been slight when it overcame their prejudices and pride, and constrained them to admit that the lowly and poor man of Nazareth was the long- expected Messiah of their nation. Did not confess him. Did not openly avow their belief that he was the Messiah. Two of them, however, did afterward evince their attachment to him. These were Joseph and Nicodemus, Joh 19:38,39. That Joseph was one of them appears from Mr 15:43; Lu 23:50,51. {u} "For they loved the praise" Joh 5:44; Ro 2:29 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 44 Verse 44. Jesus cried and said. John does not say where or when this was; it is probable, however, that it was a continuation of the discourse recorded in Joh 12:30-36. Jesus saw their unbelief, and proceeded to state the consequence of believing on him, and of rejecting him and his message. Believeth not on me. That is, not on me alone, or his faith does not terminate on me. Comp. Mt 10:20; Mr 9:37. It involves, also, belief in him that sent me. Jesus uniformly represents the union between himself and God as so intimate that there could not be faith in him unless there was also faith in God. He did the same works (Joh 5:17-20,36; 10:25,37), and taught the very doctrine which God had commissioned him to do, Joh 8:38; 5:30,20-23. {v} "He that believeth" Joh 1:5; 3:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 45 Verse 45. Seeth me. This verse is a strong confirmation of his equality with god. In no other way can it be true that he who saw Jesus saw him that sent him, unless he were the same in essence. Of no man could it be affirmed that he who saw him saw God. To say this of Paul or Isaiah would have been blasphemy. And yet Jesus uses this language familiarly and constantly. It shows that he had a consciousness that he was divine and that it was the natural and proper way of speaking when speaking of himself. Comp. Joh 5:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 46 Verse 46. A light unto the world. Joh 13:12; 1:9; 3:19. Walk in darkness. In gross and dangerous errors. Darkness is put for error as well as for sin Joh 3:19; 1 Jo 1:5. It is also used to denote the state when the comforts of religion are withdrawn from the soul Isa 8:22; Joe 2:2; Is 59:9; Joh 8:12. {w} "I am come a light" Joh 1:5; 3:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 47 Verse 47. I judge him not, &c. Joh 8:15. It was not his present purpose to condemn men. He would come to condemn the guilty at a future time. At present he came to save them. hence he did not now even pronounce decisively on the condition of those who rejected him, but still gave them an opportunity to be saved. {x} "for I came not to judge the world" Joh 3:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 48 Verse 48. He that rejecteth me. Lu 10:16. The word reject means to despise, or to refuse to receive him. Hath one. That is, he needs not my voice to condemn him. He will carry his own condemnation with him, even should I be silent. His own conscience will condemn him. The words which I have spoken will be remembered and will condemn him, if there were nothing farther. From this we learn, 1st. That a guilty conscience needs no accuser. 2nd. That the words of Christ, and the messages of mercy which the sinner has rejected, will be remembered by him. 3rd. That this will be the source of his condemnation. This will make him miserable, and there will be no possibility of his being happy. 4th. That the conscience of the sinner will concur with the sentence of Christ in the great day, and that he will go to eternity self-condemned. It is this which will make the pains of hell so intolerable to the sinner. 5th. The word that Christ has spoken, the doctrines of his gospel, and the messages of mercy, will be that by which the sinner will be judged in the last day. Every man will be judged by that message, and the sinner will be punished according to the frequency and clearness with which the rejected message has been presented to his mind, Mt 12:41. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 49 Verse 49. Of myself. Joh 7:16-18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 12 - Verse 50 Verse 50. Is life everlasting. Is the cause or source of everlasting life. He that obeys the commandment of God shall obtain everlasting life; and this is his commandment, that we believe in the name of his only-begotten Son, 1 Jo 3:22. We see here the reason of the earnestness and fidelity of the Lord Jesus. It was because he saw that eternal life depended on the faithful preaching of the message of God. He therefore proclaimed it in the face of all opposition, contempt, and persecution. And we see also, 1st. That every minister of religion should have a deep and abiding conviction that he delivers a message that is to be connected with the eternal welfare of his hearers. And, 2nd. Under the influence of this belief, he should fearlessly deliver his message in the face of bonds, poverty, contempt, persecution, and death. It may not be improper to remark here that this is the close of the public preaching of Christ. The rest of his ministry was employed in the private instruction of his apostles, and in preparing them for his approaching death. It is such a close as all his ministers should desire to make--a solemn, deliberate, firm exhibition of the truth of God, under a belief that on it was depending the eternal salvation of his hearers, and uttering without fear the solemn message of the Most High to a lost world. {z} "his commandments" 1 Jo 3:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 1 Verse 1. The feast of the passover. See Barnes "Mt 26:2, See Barnes "Mt 26:17". His hour was come. The hour appointed in the purpose of God for him to die, Joh 12:27. Having loved his own. Having given to them decisive and constant proofs of his love. This was done by his calling them to follow him; by patiently teaching them; by bearing with their errors and weaknesses; and by making them the heralds of his truth and the heirs of eternal life. He loved them unto the end. That is, he continued the proofs of his love until he was taken away from them by death. Instances of that love John proceeds immediately to record in his washing their feet and in the institution of the Supper. We may remark that Jesus is the same yesterday, today, and for ever. He does not change; he always loves the same traits of character; nor does he withdraw his love from the soul. If his people walk in darkness and wander from him, the fault is theirs, not his. His is the character of a friend that never leaves or forsakes us; a friend that sticketh closer than a brother. Ps 37:28: "The Lord forsaketh not his saints." Isa 49:14-17; Pr 18:24. {a} "Now before the feast" Mt 26:2 {b} "his hour was come" Joh 17:1,11 {c} "having loved his own" Jer 31:3; Eph 5:2; 1 Jo 4:12; Re 1:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 2 Verse 2. Supper being ended. This translation expresses too much. The original means while they were at supper; and that this is the meaning is clear from the fact that we find them still eating after this. The Arabic and Persic translations give it this meaning. The Latin Vulgate renders it like the English. The devil. The leader or prince of evil spirits. Having now put it into the heart. Literally, having cast it into the heart. Comp. Eph 6:16: "The fiery darts of the wicked." See Ac 5:3; Lu 22:3. The meaning of this passage is that Satan inclined the mind of Judas to do this, or he tempted him to betray his Master. We know not precisely how this was done, but we know that it was by means of his avarice. Satan could tempt no one unless there was some inclination of the mind, some natural or depraved propensity that he could make use of. He presents objects in alluring forms fitted to that propensity, and under the influence of a strong or a corrupt inclination the soul yields to sin. In the case of Judas it was the love of money; and it was necessary to present to him only the possibility of obtaining money, and it found him ready for any crime. {d} "the devil" Lu 22:3,53; Joh 6:70 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 3 Verse 3. Jesus knowing, &c. With the full understanding of his dignity and elevation of character, he yet condescended to wash their feet. The evangelist introduces his washing their feet by saying that he was fully conscious of his elevation above them, as being intrusted with all things, and this made his humiliation the more striking and remarkable. Had he been a mere human teacher or a prophet, it would have been remarkable; but when we remember the dignity of his nature, it shows how low he would stoop to teach and save his people. Had given all things, &c. See Barnes "Mt 28:18". Was come from God. See Barnes "Joh 8:42". Went to God. Was about to return to heaven. See Joh 6:61,62. {e} "knowing that the Father" Mt 28:18; He 2:8 {f} "he was come from God" Joh 17:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 4 Verse 4. He riseth from supper. Evidently while they were eating. See Joh 13:2. Laid aside his garments. His outer garment. See Barnes "Mt 5:40". This was his mantle or robe, which is said to have been without seam. It was customary to lay this aside when they worked or ran, or in the heat of summer. Took a towel and girded himself. This was the manner of a servant or slave. See Barnes "Lu 17:8" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 5 Verse 5. Began to wash, &c. It was uniformly the office of a servant to wash the feet of guests, 1 Sa 25:41. It became a matter of necessity where they travelled without shoes, and where they reclined on couches at meals. It should be remembered here that the disciples were not sitting at the table, as we do, but were lying with their feet extended from the table, so that Jesus could easily have access to them. See Barnes "Mt 23:6". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 6 Verse 6. Dost thou wash my feet? Every word here is emphatic. Dost thou-- the Son of God, the Messiah--perform the humble office of a servant--toward me, a sinner? This was an expression of Peter's humility, of his reverence for Jesus, and also a refusal to allow him to do it. It is possible, though not certain from the text, that he came to Simon Peter first. {1} "Peter", or "he" {g} "dost thou wash my feet" Mt 3:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 7 Verse 7. Thou knowest not now. Though he saw the action of Jesus, yet he did not fully understand the design of it. It was a symbolical action, inculcating a lesson of humility, and intended to teach it to them in such a manner that it would be impossible for them ever to forget it. Had he simply commanded them to be humble, it would have been far less forcible and impressive than when they saw him actually performing the office of a servant. Shalt know hereafter. Jesus at that time partially explained it (Joh 13:14,15); but he was teaching them by this expressive act a lesson which they would continue to learn all their lives. Every day they would see more and more the necessity of humility and of kindness to each other, and would see that they were the servants of Christ and of the church, and ought not to aspire to honours and offices, but to be willing to perform the humblest service to benefit the world. And we may remark here that God often does things which we do not fully understand now, but which we may hereafter. He often afflicts us; he disappoints us; he frustrates our plans. Why it is we do not know now, but we yet shall learn that it was for our good, and designed to teach us some important lesson of humility and piety. So he will, in heaven, scatter all doubts, remove all difficulties, and show us the reason of the whole of his mysterious dealings in his leading us in the way to our future rest. We ought also, in view of this, to submit ourselves to him; to hush every murmur, and to believe that he does all things well. It is one evidence of piety when we are willing to receive affliction at the hand of God, the reason of which we cannot see, content with the belief that we may see it hereafter; or, even if we never do, still having so much confidence in God as to believe that WHAT HE DOES IS RIGHT. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 8 Verse 8. Thou shalt never wash my feet. This was a decided and firm expression of his reverence for his Mater, and yet it was improper. Jesus had just declared that it had a meaning, and that he ought to submit to it. We should yield to all the plain and positive requirements of God, even if we cannot now see how obedience would promote his glory. If I wash thee not. This had immediate reference to the act of washing his feet; and it denotes that if Peter had not so much confidence in him as to believe that an act which he performed was proper, though he could not see its propriety--if he was not willing to submit his will to that of Christ and implicitly obey him, he had no evidence of piety. As Christ, however, was accustomed to pass from temporal and sensible objects to those which were spiritual, and to draw instruction from whatever was before him, some have supposed that he here took occasion to state to Peter that if his soul was not made pure by him he could not be his follower. Washing is often thus put as an emblem of moral purification, 1 Co 6:11; Tit 3:5, 6. This is the meaning, also, of baptism. If this was the sense in which Jesus used these words, it denotes that unless Christ should purify Peter, he could have no evidence that he was his disciple. "Unless by my doctrine and spirit I shall purify you, and remove your pride (Mt 26:33), your want of constant watchfulness (Mt 26:40), your anger (Mt 26:51), your timidity and fear (Mt 26:70,74), you can have no part in me" (Grotius). Hast no part with me. Nothing in common with me. No evidence of possessing my spirit, of being interested in my work, and no participation in my glory: {h} "If I wash thee not" 1 Co 6:11; Eph 5:26; Tit 3:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 9 Verse 9. Not my feet only, &c. Peter, with characteristic readiness and ardour, saw now that everything depended on this. His whole salvation, the entire question of his attachment to his Master, was involved. If to refuse to have his feet washed was to be regarded as evidence that he had no part with Jesus, he was not only willing, but desirous that it should be done; not only anxious that his feet should be cleansed, but his hands and his head--that is, that he should be cleansed entirely, thoroughly. Perhaps he saw the spiritual meaning of the Saviour, and expressed his ardent wish that his whole soul might be made pure by the work of Christ. A true Christian is desirous of being cleansed from all sin. He has no reserve. He wishes not merely that one evil propensity should be removed, but all; that every thought should be brought into captivity to the obedience of Christ (2 Co 10:5); and that his whole body, soul, and spirit should be sanctified wholly and be preserved blameless unto the coming of the Lord Jesus Christ, 1 Th 5:23. His intellect, his will, his affections, his fancy, memory, judgment, he desires should be all brought under the influence of the gospel, and every power of the body and mind be consecrated unto God. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 10 Verse 10. He that is washed. This is a difficult passage, and interpreters have been divided about its meaning. Some have supposed that it was customary to bathe before eating the paschal supper, and that the apostles did it; Jesus having said, "he that hath bathed his body is clean except in regard to his feet--to the dirt contracted in returning from the bath, and that there was need only that the feet should be washed in order to prepare them properly to receive the supper." They suppose, also, that the lesson which Jesus meant to teach was that they were really pure (Joh 15:3); that they were qualified to partake of the ordinances of religion, and needed only to be purified from occasional blemishes and impurities (Grotius). Others say that there is not evidence that the Jews bathed before partaking of the paschal supper, but that reference is made to the custom of washing their hands and their face. It is known that this was practised. See Barnes "Mt 15:2". See Barnes "Mr 7:3". See Barnes "Mr 7:4". Peter had requested him to wash his hands and his head. Jesus told him that as that had been done, it was unnecessary to repeat it; but to wash the feet was an act of hospitality, the office of a servant, and that all that was needed now was for him to show this condescension and humility. Probably reference is had here to internal purity, as Jesus was fond of drawing illustrations from every quarter to teach them spiritual doctrine; as if he had said, "You are clean by my word and ministry Joh 15:3; you are my followers, and are prepared for the scene before you. But one thing remains. And as, when we come to this rite, having washed, there remains no need of washing except to wash the feet, so there is now nothing remaining but for me to show you an example that you will always remember, and that shall complete my public instructions to you." Is clean. This word may apply to the body or the soul. Every whit. Altogether, wholly. Ye are clean. Here the word has doubtless reference to the mind and heart. But not all. You are not all my true followers, and fitted for the ordinance before us. {i} "For he knew" Joh 6:64 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 11 Verse 11. Who should betray him. Greek, "He knew him who was about to betray him." {i} "For, he knew" Joh 6:64 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 12 Verse 12. Know ye what, &c. Do you know the meaning or design of what I have done unto you? __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 13 Verse 13. Ye call me Master. Teacher. And Lord. This word is applied to one who rules, and is often given to God as being the Proprietor and Ruler of all things. It is given to Christ many hundred times in the New Testament, Ye say well, &c. Mt 23:8,10. So I am. That is, he was their Teacher and Instructor, and he was their Sovereign and King. {k} "call me Master and Lord" Mt 23:8-10; Php 2:11. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 14 Verses 14,15. Ye also ought to wash, &c. Some have understood this literally as instituting a religious rite which we ought to observe; but this was evidently not the design; for, 1st. There is not evidence that Jesus intended it as a religious observance, like the Lord's Supper or the ordinance of baptism. 2nd. It was not observed by the apostles or the primitive Christians as a religious rite. 3rd. It was a rite of hospitality among the Jews, a common, well-know thing, and performed by servants. 4th. it is the manifest design of humility; to teach them by his example that they ought to condescend to the most humble offices for the benefit of others. They ought not to be proud, and vain, but to regard themselves as the servants of each other in every way. And especially as they were to be founders of the church, and to be greatly honoured, he took this occasion of warning them against the dangers of ambitions, and of teaching them, by an example that they could not forget, the duty of humility. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 15 Verse 15. No Barnes text on this verse. {l} "For I have given you" 1 Pe 2:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 16 Verses 16,17. The servant is not. This was universally true, and this they were to remember always, that they were to manifest the same spirit that he did, and that they were to expect the same treatment from the world. See Barnes "Mt 10:24"; See Barnes "Mt 10:25". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 17 Verse 17. No Barnes text on this verse. {m} "If ye know these things" Jas 1:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 18 Verse 18. I speak not of you all. That is, in addressing you as clean, I do not mean to say that you all possess this character. I know whom I have chosen. He here means evidently to say that he had not chosen them all, implying that Judas had not been chosen. As, however, this word is applied to Judas in one place (Joh 6:70), "Have not I chosen you twelve, and one of you is a devil?" it must have a different meaning here from that which it has there. There it evidently refers to the apostleship. Jesus had chosen him to be an apostle, and had treated him as such. Here is refers to purity of heart, and Jesus implies that, though Judas had been chosen to the office of apostleship, yet he had not been chosen to purity of heart and life. The remaining eleven had been, and would be saved. It was not, however, the fault of Jesus that Judas was not saved, for he was admitted to the same teaching, the same familiarity, and the same office; but his execrable love of gold gained the ascendency, and rendered vain all the means used for his conversion. But that the scripture, &c. These things have occurred in order that the prophecies may receive their completion. It does not mean that Judas was compelled to this course in order that the Scripture might be fulfilled, but that this was foretold, and that by this the prophecy did receive a completion. The scripture. This is written in Ps 41:9. It is commonly understood of Ahithophel, and of the enemies of David who had been admitted to his friendship, and who had now proved ungrateful to him. May be fulfilled. See Barnes "Mt 1:22". It is difficult to tell whether this prophecy had a primary reference to Judas, or whether it be meant that it received a more complete fulfillment in his case than in the time of David. The cases were similar; the same words would describe both events, for there was an exhibition of similar ingratitude and baseness in both cases, so that the same words would fitly describe both events. He that eateth bread with me. To eat with one was a proof of friendship. See 2 Sa 9:11; Mt 9:11; Ge 43:32. This means that Judas had been admitted to all the privileges of friendship, and had partaken of the usual evidences of affection. It was this which greatly aggravated his offence. It was base ingratitude as well as murder. Hath lifted up his heel. Suidas says that this figure is taken from those who are running in a race, when one attempts to trip the other up and make him fall. It was a base and ungrateful return for kindness to which the Lord Jesus referred, and it means that he who had been admitted to the intimacies of friendship had ungratefully and maliciously injured him. Some suppose the expression means to lay snares for one; others, to kick or injure a man after he is cast down (Calvin on Ps 41:9). It is clear that it denotes great injury, and injury aggravated by the fact of professed friendship. It was not merely the common people, the open enemies, the Jewish nation that did it, but one who had received all the usual proofs of kindness. It was this which greatly aggravated our Saviour's sufferings. {n} "He that eateth bread" Ps 41:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 19 Verse 19. Now I tell you before it come, &c. They would see by that that he had a knowledge of the heart and the power of foretelling future events, and must therefore have been sent by God. This does not imply that they had no faith before this, but that their faith would be increased and strengthened by it. {2} "Now", or "From henceforth" {o} "I tell you" Joh 14:29; 16:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 20 Verse 20. He that receiveth, &c. This sentiment is found in the instructions which Jesus gave to his disciples in Mt 10:40. Why he repeats it at this time cannot now be known. It is certain that it is not closely connected with the subject of his conversation. Perhaps, however, it was to show how intimately united he, his Father, his apostles, and all who received them were. They who received them received him, and they who received him received God. So he who betrayed him, betrayed, for the same reason, God. Hence Judas, who was about to betray him, was also about to betray the cause of religion in the world, and to betray God and his cause. Everything pertaining to religion is connected together. A man cannot do dishonour to one of the institutions of religion without injuring all; he cannot dishonour its ministers or the Saviour without dishonouring God. And this shows that one prominent ground of the Saviour's solicitude was that his Father might be honoured, and one source of his deep grief at the treason of Judas was that it would bring injury upon the whole cause of religion in the world. {p} "He that receiveth" Mt 10:40 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 21 Verse 21. Trouble in spirit. See Joh 12:27. The reason of his trouble here was that Judas, a professed friend, was about to betray him. He doubtless foresaw the deep and dreadful sorrows of his approaching death, and was also deeply affected with the ingratitude and wickedness of a professed friend. Jesus was man as well as God, and he felt like other men. His human nature shrank from suffering, and his tender sensibilities were affected not less deeply than would be those of other men by baseness and treason. Testified. He bore witness to the truth; openly declared what he had before intimated -- that one of them would betray him. {q} "When Jesus had thus said" Mt 26:21; Mr 14:18; Lu 22:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 22 Verse 22. Doubting of whom, &c. The word translated doubting denotes that kind of anxiety which a man feels when he is in perplexity, and knows not what to say or do. We should say they were at a loss. See Barnes "Mt 26:22". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 23 Verse 23. Leaning on Jesus' bosom. This does not mean that he was at that time actually lying on his bosom, but that he occupied a situation next to him at the table, so that his head naturally fell back on his bosom when he spoke to him. See Barnes "Mt 23:6". Whom Jesus loved. This was doubtless John himself. The evangelists are not accustomed to mention their own names when any mark of favour or any good deed is recorded. They did not seek publicity or notoriety. In this case the appellation is more tender and honourable than any mere name. John was admitted to peculiar friendship, perhaps, because the natural disposition of our Saviour was more nearly like the amiableness and mildness of John than any of the other disciples (Robert Hall). The highest honour that can be conferred on any man is to say that Jesus loved him. Yet this is an honour which all may possess, but which none can inherit without his spirit and without loving him. It is an honour which cannot be won by wealth or learning, by beauty or accomplishments, by rank or earthly honours, but only by the possession of a meek and quiet spirit, which is in the sight of God of great price, 1 Pe 3:4; comp. Re 8:9. {r} "one of his disciples" Joh 20:2; 21:7,20 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 24 Verse 24. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 25 Verse 25. He then lying on Jesus' breast. This a different word from the one rendered Joh 13:23 leaning. It means falling back or laid his head back on the bosom of Jesus, so that he could speak to him privately without being heard by the others. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 26 Verse 26. Jesus answered. That is, he answered John. It does not appear that either Judas or the other apostles heard him. Shall give a sop. The word translated sop means a morsel, a piece of bread, or anything else eaten--as much as we are accustomed to take at a mouthful. Jesus was about to dip it in the sauce which was used at the Passover. The word dip, in the original, is that from which is derived the word baptize. It means here that Jesus would dip it into the sauce as we do a piece of bread. It is probable that it was not an unusual thing for the master of a feast to help others in this way, as it does not appear to have attracted the attention of the others as at all remarkable. It was an indication to John who the betrayer was, and a hint which Judas also probably understood. {3} "sop" or, "morsel" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 27 Verse 27. After the sop. After he had taken and probably eaten it. By this Judas saw that Jesus knew his design, and that he could not conceal his plan. He saw, also, that the other disciples would be acquainted with it; and, aroused by sudden anger, or with the apprehension that he should lose his reward, or that Jesus might escape, he resolved on executing his plan at once. Satan entered into him. The devil had before this put it into his heart to betray Jesus (Joh 13:2), but he now excited him to a more decided purpose. See Lu 22:3; Ac 5:3. "Why hath Satan filled thine heart," &c. What thou doest, do quickly. This showed to Judas that Jesus was acquainted with his design. He did not command him to betray him, but he left him to his own purpose. He had used means enough to reclaim him and lead him to a holy life, and now he brought him to a decision. He gave him to understand that he was acquainted with his plan, and submitted it to the conscience of Judas to do quickly what he would do. If he relented, he called on him to do it at once. If he could still pursue his wicked plan, could go forward when he was conscious that the Saviour knew his design, he was to do it at once. God adopts all means to bring men to a decision. He calls upon them to act decisively, firmly, immediately. He does not allow them the privilege to deliberate about wicked deeds, but calls on them to act at once, and to show whether they will obey or disobey him; whether they will serve him, or whether they will betray his cause. He knows all their plans, as Jesus did that of Judas, and he calls on men to act under the full conviction that he knows all their soul. Sin thus is a vast evil. When men can sin knowing that God sees it all, it shows that the heart is fully set in them to do evil, and that there is nothing that will restrain them. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 28 Verses 28,29. No man at the table knew. This shows that Jesus had signified to John only who it was that should betray him. The bag. The travelling-bag in which they put their common property. See Barnes "Joh 12:6". Have need of against the feast. The feast continued seven days, and they supposed that Jesus had directed him to make preparation for their wants on those days. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 29 Verse 29. No Barnes text on this verse. {t} "Judas" Joh 12:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 30 Verse 30. If was night. It was in the evening, or early part of the night. What is recorded in the following chapters took place in the same night. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 31 Verse 31. Now is the Son of man glorified. The last deed is done that was necessary to secure the death of the Son of man, the glory that shall result to him from that death, the wonderful success of the gospel, the exaltation of the Messiah, and the public and striking attestation of God to him in the view of the universe. See Barnes "Joh 12:32". {u} "Now is the Son" Joh 12:23; 17:1-6 {v} "God is glorified in him" Joh 14:13; 1 Pe 4:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 32 Verse 32. If God be glorified in him. If God be honoured by him. If the life and death of the Messiah be such as to lead to the honour of God, such as shall manifest its perfections, and show his goodness, truth, and justice, then he will show that he thus approves his work. God shall also glorify him. He will honour the Messiah. He will not suffer him to go without a proper attestation of his acceptance, and of the honour that God puts on him. Jesus here confidently anticipated that the Father would show that he was pleased with what he had done. He did it in the miracles that attended his death, in his resurrection, ascension, exaltation, and in the success of the gospel. We may remark that God will always, in the proper time and way, manifest his approbation of those who live so as to promote the honour of his name. In himself Or by himself; by a direct and public expression of his approbation. Not by the ministry of angels or by any other subordinate attestation, but by an expression that shall be direct from him. This was done by his direct interposition in his resurrection and ascension to heaven. Shall straightway. Immediately, or without delay. This refers to the fact that the time when God would put this honour on him was at hand. His death, resurrection, and ascension were near. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 33 Verse 33. Little children. An expression of great tenderness, denoting his deep interest in their welfare. As he was about to leave them, he endeavours to mitigate their grief by the most tender expressions of attachment, showing that he felt for them the deep interest in their welfare which a parent feels for his children. The word children is often given to Christians as implying-- 1st. That God is their Father, and that they sustain toward him that endearing relation, Ro 8:14,15. 2nd. As denoting their need of teaching and guidance, as children need the aid and counsel of a father. See the corresponding term babes used in 1 Co 3:1; 1 Pe 2:2 3rd. It is used, as it is here, as an expression of tenderness and affection. See Ga 4:19; 1 Jo 2:1,12,28; 3:7,18; 4:4; 5:21. Yet a little while I am with you. He did not conceal the fact that he was soon to leave them. There is something exceedingly tender in this address. It shows that he loved them to the end; that as their friend and guide, as a man, he felt deeply at the thoughts of parting from them, and leaving them to a cold and unfeeling world. A parting scene at death is always one of tenderness; and it is well when, like this, there is the presence of the Saviour to break the agony of the parting pang, and to console us with the words of his grace. As I said unto the Jews. See Joh 7:34. So now I say to you. That is, they could not follow him then, Joh 13:36; 14:2. He was about to die and return to God, and for a time they must be willing to be separated from him. But he consoled them (Joh 13:36) with the assurance that the separation would be only temporary, and that they should afterward follow him. {w} "as I said unto the Jews" Joh 7:34; 8:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 34 Verse 34. A new commandment. This command he gave them as he was about to leave them, to be a badge of discipleship, by which they might be known as his friends and followers, and by which they might be distinguished from all others. It is called new, not because there was no command before which required men to love their fellow-men, for one great precept of the law was that they should love their neighbour as themselves (Le 19:18); but it was new because it had never before been made that by which any class or body of men had been known and distinguished. The Jew was known by his external rites, by his peculiarity of dress, &c.; the philosopher by some other mark of distinction; the military man by another, &c. In none of these cases had love for each other been the distinguishing and peculiar badge by which they were known. But in the case of Christians they were not to be known by distinctions of wealth, or learning, or fame; they were not to aspire to earthly honours; they were not to adopt any peculiar style of dress or badge, but they were to be distinguished by tender and constant attachment to each other. This was to surmount all distinction of country, of colour, of rank, of office, of sect. Here they were to feel that they were on a level, that they had common wants, were redeemed by the same sacred blood, and were going to the same heaven. They were to befriend each other in trials; be careful of each other's feelings and reputation; deny themselves to promote each other's welfare. See 1 Jo 3:23; 1 Th 4:9; 1 Pe 1:22; 2 Th 1:3; Ga 6:2; 2 Pe 1:7. In all these places the command of Jesus is repeated or referred to, and it shows that the first disciples considered this indeed as the peculiar law of Christ. This command or law was, moreover, new in regard to the extent to which this love was to be carried; for he immediately adds, "As I have loved you, that ye also love one another." His love for them was strong, continued, unremitting, and he was now about to show his love for them in death. Joh 15:13, "Greater love hath no man than this, that a man lay down his life for his friends." So in 1 Jo 3:16 it is said that "we ought also to lay down our lives for the brethren." This was a new expression of love; and it showed the strength of attachment which we ought to have for Christians, and how ready we should be to endure hardships, to encounter dangers, and to practise self-denial, to benefit those for whom the Son of God laid down his life. {x} "new commandment" Le 19:18; Joh 15:12,17; Eph 5:2; 1 Th 4:9 Jas 2:8; 1 Pe 1:22; 1 Jo 2:7,8; 3:11,23; 4:20,21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 35 Verse 35. By this shall all men, &c. That is, your love for each other shall be so decisive evidence that you are like the Saviour, that all men shall see and know it. It shall be the thing by which you shall be known among all men. You shall not be known by peculiar rites or habits; not by a peculiar form of dress or manner of speech; not by peculiar austerities and unusual customs, like the Pharisees, the Essenes, or the scribes, but by deep, genuine, and tender affection. And it is well known it was this which eminently distinguished the first Christians, and was the subject of remark by the surrounding pagans. "See," said the heathen, "see how they love one another! They are ready to lay down their lives for each other." Alas! how changed is the spirit of the Christian world since then! Perhaps, of all the commands of Jesus, the observance of this is that which is least apparent to a surrounding world. It is not so much that they are divided into different sects, for this may be consistent with love for each other; but it is the want of deep-felt, genuine love toward Christians even of our own denomination; the absence of genuine self-denial; the pride of rank and wealth; and the fact that professed Christians are often known by anything else rather than by true attachment to those who bear the same Christian name and image. The true Christian loves religion wherever it is found--equally in a prince or in a slave, in the mansion of wealth or in the cottage of poverty, on the throne or in the hut of want. He overlooks the distinction of sect, of colour, and of nations; and wherever he finds a man who bears the Christian name and manifests the Christian spirit, he loves him. And this, more and more as the millennium draws near, will be the peculiar badge of the professed children of God. Christians will love their own denominations less than they love the spirit and temper of the Christian, wherever it may be found. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 36 Verse 36. No Barnes text on this verse. {y} "but thou shalt follow me" Joh 21:18; 2 Pe 1:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 37 Verse 37. No Barnes text on this verse. {z} "I will lay down my life" Mt 26:33; Mr 14:29; Lu 22:33 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 38 Verse 38. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 1 Verse 1. Let not your heart be troubled. The disciples had been greatly distressed at what Jesus had said about leaving them. Comp. Joh 16:6,22. Perhaps they had indicated their distress to him in some manner by their countenance or their expressions, and he proceeds now to administer to them such consolations as their circumstances made proper. The discourse in this chapter was delivered, doubtless, while they were sitting at the table partaking of the Supper (Joh 16:33); that in the two following chapters, and the prayer in the 17th chapter, were while they were on their way to the Mount of Olives. There is nowhere to be found a discourse so beautiful, so tender, so full of weighty thoughts, and so adapted to produce comfort, as that which occurs in these three chapters of John. It is the consolatory part of our religion, where Christ brings to bear on the mind full of anxiety, and perplexity, and care, the tender and inimitably beautiful truths of his gospel--truths fitted to allay every fear, silence every murmur, and give every needed consolation to the soul. In the case of the disciples there was much to trouble them. They were about to part with their beloved, tender friend. They were to be left alone to meet persecutions and trials. They were without wealth, without friends, without honours. And it is not improbable that they felt that his death would demolish all their schemes, for they had not yet fully learned the doctrine that the Messiah must suffer and die, Lu 24:21. Ye believe in God. This may be read either in the indicative mood or the imperative. Probably it should be read in the imperative--"Believe on God, and believe on me." If there were no other reason for it, this is sufficient, that there was no more evidence that they did believe in God than that they believed in Jesus. All the ancient versions except the Latin read it thus. The Saviour told them that their consolation was to be found at this time in confidence in God and in him; and he intimated what he had so often told them and the Jews, that there was an indissoluble union between him and the Father. This union he takes occasion to explain to them more fully, Joh 13:7-12. Believe in. Put confidence in, rely on for support and consolation. {a} "Let not" Isa 43:1,2; 14:27; 2 Th 2:2 {b} "believe also" Isa 12:2,3; Eph 1:12,13; 1 Pe 1:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 2 Verses 2,3. In my Father's house. Most interpreters understand this of heaven, as the peculiar dwelling-place or palace of God; but it may include the universe, as the abode of the omnipresent God. Are many mansions. The word rendered mansions means either the act of dwelling in any place (Joh 14:23), "we will make our abode with him"), or it means the place where one dwells. It is taken from the verb to remain, and signifies the place where one dwells or remains. It is applied by the Greek writers to the tents or temporary habitations which soldiers pitch in their marches. It denotes a dwelling of less permanency than the word house. It is commonly understood as affirming that in heaven there is ample room to receive all who will come; that therefore the disciples might be sure that they would not be excluded. Some have understood it as affirming that there will be different grades in the joys of heaven; that some of the mansions of the saints will be nearer to God than others, agreeably to 1 Co 15:40,41. But perhaps this passage may have a meaning which has not occurred to interpreters. Jesus was consoling his disciples, who were affected with grief at the idea of his separation. To comfort them he addresses them in this language: "The universe is the dwelling-place of my Father. All is his house. Whether on earth or in heaven, we are still in his habitation. In that vast abode of God there are many mansions. The earth is one of them, heaven is another. Whether here or there, we are still in the house, in one of the mansions of our Father, in one of the apartments of his vast abode. This we ought continually to feel, and to rejoice that we are permitted to occupy any part of his dwelling-place. Nor does it differ much whether we are in this mansion or another. It should not be a matter of grief when we are called to pass from one part of this vast habitation of God to another. I am indeed about to leave you, but I am going only to another part of the vast dwelling-place of God. I shall still be in the same universal habitation with you; still in the house of the same God; and am going for an important purpose--to fit up another abode for your eternal dwelling." If this be the meaning, then there is in the discourse true consolation. We see that the death of a Christian is not to be dreaded, nor is it an event over which we should immoderately weep. It is but removing from one apartment of God's universal dwelling--place to another--one where we shall still be in his house, and still feel the same interest in all that pertains to his kingdom. And especially the removal of the Saviour from the earth was an event over which Christians should rejoice, for he is still in the house of God, and still preparing mansions of rest for his people. If it were not so, &c. "I have concealed from you no truth. You have been cherishing this hope of a future abode with God. Had it been ill founded I would have told you plainly, as I have told you other things. Had any of you been deceived, as Judas was, I would have made it known to you, as I did to him." I go to prepare a place for you. By his going is meant his death and ascent to heaven. The figure here is taken from one who is on a journey, who goes before his companions to provide a place to lodge in, and to make the necessary preparations for their entertainment. It evidently means that he, by the work he was yet to perform in heaven, would secure their admission there, and obtain for them the blessings of eternal life. That work would consist mainly in his intercession, Heb 10:12-13,19-22; 7:25-27; 4:14-16. That where I am. This language could be used by no one who was not then in the place of which he was speaking, and it is just such language as one would naturally use who was both God and man --in reference to his human nature, speaking of his going to his Father; and in reference to his divine nature, speaking as if he was then with God. Ye may be also. This was language eminently fitted to comfort them. Though about to leave them, yet he would not always be absent. He would come again at the day of judgment and gather all his friends to himself, and they should be ever with him, He 9:28. So shall all Christians be with him. And so, when we part with a beloved Christian friend by death, we may feel assured that the separation will not be eternal. We shall meet again, and dwell in a place where there shall be no more separation and no more tears. {c} "I go" He 6:20; 9:8,24; Re 21:2 {d} "prepare a place for you" He 9:28 {e} "where I am" Joh 12:26; 17:24; 1 Th 4:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 4 Verse 4. Whither I go ye know. He had so often told them that he was to die, and rise, and ascend to heaven, that they could not but understand it, Mt 16:21; Lu 9:22; 18:31,32. The way ye know. That is, the way that leads to the dwelling-place to which he was going. The way which they were to tread was to obey his precepts, imitate his example, and follow him, Joh 14:6. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 5 Verse 5. We know not whither thou goest. Though Jesus had so often told them of his approaching death and resurrection, yet it seems they did not understand him, nor did they fully comprehend him until after his resurrection. See Lu 24:21. They entertained the common notions of a temporal kingdom; they supposed still that he was to be an earthly prince and leader, and they did not comprehend the reason why he should die. Thomas confessed his ignorance, and the Saviour again patiently explained his meaning. All this shows the difficulty of believing when the mind is full of prejudice and of contrary opinions. Had Thomas laid aside his previous opinions--had he been willing to receive the truth as Jesus plainly spoke it, there would have been no difficulty. Faith would have been an easy and natural exercise of the mind. And so with the sinner. If he were willing to receive the plain and unequivocal doctrines of the Bible, there would be no difficulty; but his mind is full of opposite opinions and plans, occupied with errors and vanities, and these are the reasons, and the only reasons, why he is not a Christian. Yet who would say that, after the plain instructions of Jesus, Thomas might not have understood him? And who will dare to say that any sinner may not lay aside his prejudices and improper views, and receive the plain and simple teaching of the Bible? __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 6 Verse 6. I am the way. See Isa 35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See Joh 6:68: "Thou hast the words of eternal life;" 1 Pe 2:21. "Christ--suffered for us, leaving us an example that ye should follow his steps;" Heb 9:8,9. The truth. The source of truth, or he who originates and communicates truth for the salvation of men. Truth is a representation of things as they are. The life, the purity, and the teaching of Jesus Christ was the most complete and perfect representation of the things of the eternal world that has been or can be presented to man. The ceremonies of the Jews were shadows; the life of Jesus was the truth. The opinions of men are fancy, but the doctrines of Jesus were nothing more than a representation of facts as they exist in the government of God. It is implied in this, also, that Jesus was the fountain of all truth; that by his inspiration the prophets spoke, and that by him all truth is communicated to men. See Barnes "Joh 1:17". The life. See Joh 11:25, See Barnes "Joh 1:4". No man cometh to the Father but by me. To come to the Father is to obtain his favour, to have access to his throne by prayer, and finally to enter his kingdom. No man can obtain any of these things except by the merits of the Lord Jesus Christ. By coming by him is meant coming in his name and depending on his merits. We are ignorant, and he alone can guide us. We are sinful, and it is only by his merits that we can be pardoned. We are blind, and he only can enlighten us. God has appointed him as the Mediator, and has ordained that all blessings shall descend to this world through him. Hence he has put the world under his control; has given the affairs of men into his hand, and has appointed him to dispense whatever may be necessary for our peace, pardon, and salvation, Ac 4:22; 5:31. {f} "the way" Isa 35:8,9; Joh 10:9; Heb 10:19,20 {g} "the truth" Joh 1:17; 15:1 {h} "the life" Joh 1:4; 11:25 {i} "no man" Ac 4:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 7 Verse 7. If ye had known me. By this Jesus does not intend to say that they were not truly his disciples, but that they had not a full and accurate knowledge of his character and designs. They still retained, to a large extent, the Jewish notions respecting a temporal Messiah, and did not fully understand that he was to die and be raised from the dead. Ye should have known my Father also. You would have known the counsels and designs of my Father respecting my death and resurrection. If you had been divested of your Jewish prejudices about the Messiah, if you had understood that it was proper for me to die, you would also have understood the purposes and plans of God in my death; and, knowing that, you would have seen that it was wise and best. We see here that a correct knowledge of the character and work of Christ is the same as a correct knowledge of the counsels and plans of God; and we see, also, that the reasons why we have not such a knowledge are our previous prejudices and erroneous views. From henceforth. From this time. From my death and resurrection you shall understand the plans and counsels of God. Ye know him. You shall have just views of his plans and designs. Have seen him. That is, they had seen Jesus Christ, his image, and the brightness of his glory (Heb 1:3), which was the same as having seen the Father, Joh 14:9. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 8 Verse 8. Lord, show us the Father. Philip here referred to some outward and visible manifestation of God. God had manifested himself in various ways to the prophets and saints of old, and Philip affirmed that if some such manifestation should be made to them they would be satisfied. It was right to desire evidence that Jesus was the Messiah, but such evidence had been afforded abundantly in the miracles and teaching of Jesus, and that should have sufficed them. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 9 Verse 9. So long time. For more than three years Jesus had been with them. He had raised the dead, cast out devils, healed the sick, done those things which no one could have done who had not come from God. In that time they had had full opportunity to learn his character and his mission from God. Nor was it needful, after so many proofs of his divine mission, that God should visibly manifest himself to them in order that they might be convinced that he came from him. He that hath seen me. He that has seen my works, heard my doctrines, and understood my character. He that has given proper attention to the proofs that I have afforded that I came from God. Hath seen the Father. The word Father in these passages seems to be used with reference to the divine nature, or to God represented as a Father, and not particularly to the distinction in the Trinity of Father and Son. The idea is that God, as God, or as a Father, had been manifested in the incarnation, the works, and the teachings of Christ, so that they who had seen and heard him might be said to have had a real view of God. When Jesus says, "hath seen the Father," this cannot refer to the essence or substance of God, for he is invisible, and in that respect no man has seen God at any time. All that is meant when it is said that God is seen, is that some manifestation of him has been made, or some such exhibition as that we may learn his character, his will, and his plans. In this case it cannot mean that he that had seen Jesus with the bodily eyes had in the same sense seen God; but he that had been a witness of his miracles and of his transfiguration--that had heard his doctrines and studied his character --had had full evidence of his divine mission, and of the will and purpose of the Father in sending him. The knowledge of the Son was itself, of course, the knowledge of the Father. There was such an intimate union in their nature and design that he who understood the one understood also the other. See Barnes "Mt 11:27" See Barnes "Lu 10:22"; See Barnes "Joh 1:18". {k} "he that hath seen me" Col 1:15 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 10 Verse 10. I am in the Father. See Barnes "Joh 10:38". The words that I speak, &c. See Barnes "Joh 7:16" See Barnes "Joh 7:17". The Father that dwelleth in me. Literally, "The Father remaining in me." This denotes most intimate union, so that the works which Jesus did might be said to be done by the Father. It implies a more intimate union than can subsist between a mere man and God. Had Jesus been a mere man, like the prophets, he would have said, "The Father who sent or commissioned me doeth the works;" but here there is reference, doubtless, to that mysterious and peculiar union which subsists between the Father and the Son. He doeth the works. The miracles which had been wrought by Jesus. The Father could be said to do them on account of the intimate union between him and the Son. See Joh 5:17,19,36; 10:30. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 11 Verse 11. Believe me, &c. Believe my declarations that I am in the Father, &c. There were two grounds on which they might believe; one was his own testimony, the other was his works. Or else. If credit is not given to my words, let there be to my miracles. For the very works' sake. On account of the works; or, be convinced by the miracles themselves. Either his own testimony was sufficient to convince them, or the many miracles which he had wrought in healing the sick, raising the dead, &c. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 12 Verse 12. He that believeth on me. This promise had doubtless peculiar reference to the apostles themselves. They were full of grief at his departure, and Jesus, in order to console them directed them to the great honour which was to be conferred on them, and to the assurance that God would not leave them, but would attend them in their ministry with the demonstrations of his mighty power. It cannot be understood of all his followers, for the circumstances of the promise do not require us to understand it thus, and it has not been a matter of fact that all Christians have possessed power to do greater works than the Lord Jesus. It is a general promise that greater works than he performed should be done by his followers, without specifying that all his followers would be instrumental in doing them. The works that I do. The miracles of healing the sick, raising the dead, &c. This was done by the apostles in many instances. See Ac 5:15; 19:12; 13:11; 5:1-10. Greater works than these shall he do. Interpreters have been at a loss in what way to understand this. The most probable meaning of the passage is the following: The word "greater" cannot refer to the miracles themselves, for the works of the apostles did not exceed those of Jesus in power. No higher exertion of power was put forth, or could be, than raising the dead. But, though not greater in themselves considered, yet they were greater in their effects. They made a deeper impression on mankind. They were attended with more extensive results. They were the means of the conversion of more sinners. The works of Jesus were confined to Judea. They were seen by few. The works of the apostles were witnessed by many nations, and the effect of their miracles and preaching was that thousands from among the Jews and Gentiles were converted to the Christian faith. The word greater here is used, therefore, not to denote the absolute exertion of power, but the effect which the miracles would have on mankind. The word "works" here probably denotes not merely miracles, but all things that the apostles did that made an impression on mankind, including their travels, their labours, their doctrine, &c. Because I go unto my Father. He would there intercede for them, and especially by his going to the Father the Holy Spirit would be sent down to attend them in their ministry, Joh 14:26,28; 16:7-14. See Mt 28:18. By his going to the Father is particularly denoted his exaltation to heaven, and his being placed as head over all things to his church, Eph 1:20-23; Php 2:9-11. By his being exalted there the Holy Spirit was given (Joh 16:7), and by his power thus put forth the Gentiles were brought to hear and obey the gospel. {l} "He that believeth on me" Mt 21:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 13 Verse 13. Whatsoever ye shall ask. This promise referred particularly to the apostles in their work of spreading the gospel; it is, however, true of all Christians, if what they ask is in faith, and according to the will of God, Jas 1:6; 1 Jo 5:14. In my name. This is equivalent to saying on my account, or for my sake. If a man who has money in a bank authorizes us to draw it, we are said to do it in his name. If a son authorizes us to apply to his father for aid because we are his friends, we do it in the name of the son, and the favour will be bestowed on us from the regard which the parent has to his son, and through him to all his friends. So we are permitted to apply to God in the name of his Son Jesus Christ, because God is in him well pleased (Mt 3:17), and because we are the friends of his Son he answers our requests. Though we are undeserving, yet he loves us on account of his Son, and because he sees in us his image. No privilege is greater than that of approaching God in the name of his Son; no blessings of salvation can be conferred on any who do not come in his name. That will I do. Being exalted, he will be possessed of all power in heaven and earth (Mt 28:18), and he therefore could fulfil all their desires. That the Father may be glorified in the Son. See Barnes "Mt 13:31" {m} "And whatsoever" 1 Jo 5:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 14 Verse 14. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 15 Verse 15. If ye love me. Do not show your love by grief at my departure merely, or by profession, but by obedience. Keep my commandments. This is the only proper evidence of love to Jesus, for mere profession is no proof of love; but that love for him which leads us to do all his will, to love each other, to deny ourselves, to take up our cross, and to follow him through evil report and through good report, is true attachment. The evidence which we have that a child loves its parents is when that child is willing, without hesitation, gainsaying, or murmuring, to do all that the parent requires him to do. So the disciples of Christ are required to show that they are attached to him supremely by yielding to all his requirements, and by patiently doing his will in the face of ridicule and opposition, 1 Jo 5:2,3. {n} "If ye love me" Joh 15:10,14; 14:21,23; 1 Jo 5:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 16 Verse 16. I will pray the Father. This refers to his intercession after his death and ascension to heaven, for this prayer was to be connected with their keeping his commandments. In what way he makes intercession in heaven for his people we do not know. The fact, however, is clearly made known, Ro 8:34; Heb 4:14,15; 7:25. It is as the result of his intercession in heaven that we obtain all our blessings, and it is through him that our prayers are to be presented and made efficacious before God. Another Comforter. Jesus had been to them a counsellor, a guide, a friend, while he was with them. He had instructed them, had borne with their prejudices and ignorance, and had administered consolation to them in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The other Comforter was to be given as a compensation for his absence, or to perform the offices toward them which he would have done if he had remained personally with them. And from this we may learn, in part, what is the office of the Spirit. It is to furnish to all Christians the instruction and consolation which would be given by the personal presence of Jesus, Joh 16:14. To the apostles it was particularly to inspire them with the knowledge of all truth, Joh 14:26; 15:26. Besides this, he came to convince men of sin. See Barnes "Joh 16:8-11". It was proper that such an agent should be sent into the world-- 1st. Because it was a part of the plan that Jesus should ascend to heaven after his death. 2nd. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it and perish. 3rd. Jesus could not be personally and bodily present in all places with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can reach them all. See Barnes "Joh 16:7". 4th. It was manifestly a part of the plan of redemption that each of the persons of the Trinity should perform his appropriate work--the Father in sending his Son, the Son in making atonement and interceding, and the Spirit in applying the work to the hearts of men. The word translated Comforter is used in the New Testament five times. In four instances it is applied to the Holy Spirit-- Joh 14:16,26; 15:26; 16:7. In the other instance it is applied to the Lord Jesus--1 Jo 2:1: "We have an advocate (Paraclete -- Comforter) with the Father, Jesus Christ the righteous." It is used, therefore, only by John. The verb from which it is taken has many significations. Its proper meaning is to call one to us (Ac 27:20); then to call one to aid us, as an advocate in a court; then to exhort or entreat, to pray or implore, as an advocate does, and to comfort or console, by suggesting reasons or arguments for consolation. The word "comforter" is frequently used by Greek writers to denote an advocate in a court; one who intercedes; a monitor, a teacher, an assistant, a helper. It is somewhat difficult, therefore, to fix the precise meaning of the word. It may be translated either advocate, monitor, teacher, or helper. What the office of the Holy Spirit in this respect is, is to be learned from what we are elsewhere told he does. We learn particularly from the accounts that our Saviour gives of his work that that office was, 1st. To comfort the disciples; to be with them in his absence and to supply his place; and this is properly expressed by the word Comforter. 2nd. To teach them, or remind them of truth; and this might be expressed by the word monitor or teacher, Joh 14:26 Joh 15:26, 27. 3rd. To aid them in their work; to advocate their cause, or to assist them in advocating the cause of religion in the world, and in bringing sinners to repentance; and this may be expressed by the word advocate, Joh 16:7-13. It was also by the Spirit that they were enabled to stand before kings and magistrates, and boldly to speak in the name of Jesus, Mt 10:20. These seem to comprise all the meanings of the word in the New Testament, but no single word in our language expresses fully the sense of the original. That he may abide with you for ever. Not that he should remain with you for a few years, as I have done, and then leave you, but be with you in all places to the close of your life. He shall be your constant guide and attendant. {o} "another Comforter" Joh 15:26 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 17 Verse 17. The Spirit of truth. He is thus called here because he would teach them the truth, or would guide them into all truth, Joh 16:13. He would keep them from all error, and teach them the truth, which, either by writing or preaching, they were to communicate to others. The world. The term world is often used to denote all who are entirely under the influence of the things of this world --pride, ambition, and pleasure; all who are not Christians, and especially all who are addicted to gross vices and pursuits, 1 Co 1:21; 11:32; Joh 12:31; 2 Co 4:4. Cannot receive. Cannot admit as a teacher or comforter, or cannot receive in his offices of enlightening and purifying. The reason why they could not do this is immediately added. Because it seeth him not. The men of the world are under the influence of the senses. They walk by sight, and not by faith. Hence what they cannot perceive by their senses, what does not gratify their sight, or taste, or feeling, makes no impression on them. As they cannot see the operations of the Spirit (Joh 3:8), they judge that all that is said of his influence is delusive, and hence they cannot receive him. They have an erroneous mode of judging of what is for the welfare of man. Neither knoweth him. To know, in the Scriptures, often means more than the act of the mind in simply understanding a thing. It denotes every act or emotion of the mind that is requisite in receiving the proper impression of a truth. Hence it often includes the idea of approbation, of love, of cordial feeling, Ps 1:6; Ps 37:18; 138:6; Na 1:7; 2 Ti 2:19. In this place it means the approbation of the heart; and as the people of the world do not approve of or desire the aid of the Spirit, so it is said they cannot receive him. They have no love for him, and they reject him. Men often consider his work in the conversion of sinners and in revivals as delusion. They love the world so much that they cannot understand his work or embrace him. He dwelleth in you. The Spirit dwells in Christians by his sacred influences. There is no personal union, no physical indwelling, for God is essentially present in one place as much as in another; but he works in us repentance, peace, joy, meekness, &c. He teaches us, guides us, and comforts us. See Barnes "Ga 5:22-24". Thus he is said to dwell in us when we are made pure, peaceable, holy, humble; when we become like him, and cherish his sacred influences. The word "dwelleth" means to remain with them. Jesus was to be taken away, but the Spirit would remain. It is also implied that they would know his presence, and have assurance that they were under his guidance. This was true of the apostles as inspired men, and it is true of all Christians that by ascertaining that they have the graces of the Spirits--joy, peace, long-suffering, &c.--they know that they are the children of God, 1 Jo 3:24; 5:10. {q} "and shall be in you" Ro 8:9; 1 Jo 2:27 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 18 Verse 18. Comfortless. Greek, orphans. Jesus here addresses them as children, Joh 13:33. He says that he would show them the kindness of a parent, and, though he was going away, he would provide for their future welfare. And even while he was absent, yet they would sustain to him still the relation of children. Though he was to die, yet he would live again; though absent in body, yet he would be present with them by his Spirit; though he was to go away to heaven, yet he would return again to them. See Joh 14:3. {1} "comfortless" or, "orphans" {r} "I will come to you" Joh 14:3,28. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 19 Verse 19. A little while. This was the day before his death. Seeth me no more. No more until the day of judgment. The men of the world would not see him visibly, and they had not the eye of faith to discern him. But ye see me. Ye shall continue to see me by faith, even when the world cannot. You will continue to see me by the eye of faith as still your gracious Saviour and Friend. Because I live. Though the Saviour was about to die, yet was he also about to be raised from the dead. He was to continue to live, and though absent from them, yet he would feel the same interest in their welfare as when he was with them on earth. This expression does not refer particularly to his resurrection, but his continuing to live. He had a nature which could not die. As Mediator also he would be raised and continue to live; and he would have both power and inclination to give them also life, to defend them, and bring them with him. Ye shall live also. This doubtless refers to their future life. And we learn from this, 1st. That the life of the Christian depends on that of Christ, They are united; and if they were separated, the Christian could neither enjoy spiritual life here nor eternal joy hereafter. 2nd. The fact that Jesus lives is a pledge that all who believe in him shall be saved. He has power over all our spiritual foes, and he can deliver us from the hands of our enemies, and from all temptations and trials. {s} "because I live" Heb 7:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 20 Verse 20. At that day. In the time when my life shall be fully manifested to you, and you shall receive the assurance that I live. This refers to the time after his resurrection, and to the manifestations which in various ways he would make that he was alive. That I am in my Father, &c. That we are most intimately and indissolubly united. See Barnes "Joh 10:38". Ye in me. That there is a union between us which can never be severed. See Barnes "Joh 15:1, also Joh 15:2-7. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 21 Verse 21. He that hath, &c. This intimate union is farther manifested by these facts: 1st. That true love to Jesus will produce obedience. See Joh 14:15. 2nd. That those who love him will be loved of the Father, showing that there is a union between the Father and the Son. 3rd. That Jesus also will love them, evincing still the same union. Religion is love. The love of one holy being or object is the love of all. The kingdom of God is one. His people, though called by different names, are one. They are united to each other and to God, and the bond which unites the whole kingdom in one is love. Will manifest myself to him. To manifest is to show, to make appear, to place before the eyes so that an object may be seen. This means that Jesus would so show himself to his followers that they should see and know that he was their Saviour. In what way this is done, see Joh 14:23. {t} "He that hath" Joh 14:15,23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 22 Verse 22. Judas saith unto him. This was the same as Lebbeus or Thaddeus. See Mt 10:3. He was the brother of James, and the author of the Epistle of Jude. How is it, &c. Probably Judas thought that he spake only of his resurrection, and he did not readily see how it could be that he could show himself to them, and not be seen also by others. {u} Lu 6:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 23 Verse 23. Will keep my words. See Joh 14:15. We will come to him. We will come to him with the manifestation of pardon, peace of conscience, and joy in the Holy Ghost. It means that God will manifest himself to the soul as a Father and Friend; that Jesus will manifest himself as a Saviour; that is, that there will be shed abroad in the heart just views and proper feelings toward God and Christ. The Christian will rejoice in the perfections of God and of Christ, and will delight to contemplate the glories of a present Saviour. The condition of a sinner is represented as one who has gone astray from God, and from whom God has withdrawn, Ps 58:3; Pr 27:10 Eze 14:11. He is alienated from God, Eph 2:12; Is 1:4; Eph 4:18 Col 1:21. Religion is represented as God returning to the soul, and manifesting himself as reconciled through Jesus Christ, 2 Co 5:18; Col 1:21. Make our abode. This is a figurative expression implying that God and Christ would manifest themselves in no temporary way, but that it would be the privilege of Christians to enjoy their presence continually. They would take up their residence in the heart as their dwelling-place, as a temple fit for their abode. See 1 Co 3:16: "Ye are the temple of God;" Joh 14:19: "Your body is the temple of the Holy Ghost;" 2 Co 6:16: "Ye are the temple of the living God." This does not mean that there is any personal union between Christians and God--that there is any peculiar indwelling of the essence of God in us-- for God is essentially present in all places in the same way; but it is a figurative mode of speaking, denoting that the Christian is under the influence of God; that he rejoices in his presence, and that he has the views, the feelings, the joys which God produces in a redeemed soul, and with which he is pleased. {v} "and we will come into him" 1 Jo 2:24; Re 3:20 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 24 Verse 24. The word which you hear is not mine. See Barnes on "Joh 5:19, See Barnes on "Joh 7:16". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 25 Verse 25. Have I spoken. For your consolation and guidance. But, though he had said so many things to console them, yet the Spirit would be given also as their Comforter and Guide. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 26 Verse 26. Will send in my name. On my account. To perfect my work. To execute it as I would in applying it to the hearts of men. See Joh 14:13. Shall teach you all things. All things which it was needful for them to understand in the apostolic office, and particularly those things which they were not prepared then to hear or could not then understand. See Joh 16:12. Comp. See Barnes "Mt 10:19, See Barnes "Mt 10:20". This was a full promise that they would be inspired, and that in organizing the church, and in recording the truths necessary for its edification, they would be under the infallible guidance of the Holy Ghost. Bring all things to your remembrance. This probably refers to two things: 1st. He would seasonably remind them of the sayings of Jesus, which they might otherwise have forgotten. In the organization of the church, and in composing the sacred history, he would preside over their memories, and recall such truths and doctrines as were necessary either for their comfort or the edification of his people. Amid the multitude of things which Jesus spake during a ministry of more than three years, it was to be expected that many things which he had uttered, that would be important for the edification of the church, would be forgotten. We see, hence, the nature of their inspiration. The Holy Spirit made use of their memories, and doubtless of all their natural faculties. He so presided over their memories as to recall what they had forgotten, and then it was recorded as a thing which they distinctly remembered, in the same way as we remember a thing which would have been forgotten had not some friend recalled it to our recollection. 2nd. The Holy Spirit would teach them the meaning of those things which the Saviour had spoken. Thus they did not understand that he ought to be put to death till after his resurrection, though he had repeatedly told them of it, Lu 24:21,25,26. So they did not till then understand that the gospel was to be preached to the Gentiles, though this was also declared before. Comp. Mt 4:15,16; Mt 12:21, with Ac 10:44-48. {w} "but the Comforter" Joh 16:23; 1 Jo 2:20,27 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 27 Verse 27. Peace I leave with you. This was a common form of benediction among the Jews. See Barnes "Mt 10:13". It is the invocation of the blessings of peace and happiness. In this place it was, however, much more than a mere form or an empty wish. It came from Him who had power to make peace and to confer it on all, Eph 2:15. It refers here particularly to the consolations which he gave to his disciples in view of his approaching death. He had exhorted them not to be troubled (Joh 14:1), and he had stated reasons why they should not be. He explained to them why he was about to leave them; he promised them that he would return; he assured them that the Holy Ghost would come to comfort, teach, and guide them. By all these truths and promises he provided for their peace in the time of his approaching departure. But the expression refers also, doubtless, to the peace which is given to all who love the Saviour. They are by nature enmity against God, Ro 7:7. Their minds are like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Isa 57:20. They were at war with conscience, with the law and perfections of God, and with all the truths of religion. Their state after conversion is described as a state of peace. They are reconciled to God; they acquiesce in all his claims; and they have a joy which the world knows not in the word, the promises, the law, and the perfections of God, in the plan of salvation, and in the hopes of eternal life. See Ro 1:7; 5:1; 8:6; 14:7; Ga 5:22; Eph 2:17; 6:15; Php 4:7; Col 3:15. My peace. Such as I only can impart. The peculiar peace which my religion is fitted to impart. Not as the world. 1st. Not as the objects which men commonly pursue-- pleasure, fame, wealth. They leave care, anxiety, remorse. They do not meet the desires of the immortal mind, and they are incapable of affording that peace which the soul needs. 2nd. Not as the men of the world give. They salute you with empty and flattering words, but their professed friendship is often feigned and has no sincerity. You cannot be sure that they are sincere, but I am. 3rd. Not as systems of philosophy and false religion give. They profess to give peace, but it is not real. It does not still the voice of conscience; it does not take away sin; it does not reconcile the soul to God. 4th. My peace is such as meets all the wants of the soul, silences the alarms of conscience, is fixed and sure amid all external changes, and will abide in the hour of death and for ever. How desirable, in a world of anxiety and care, to possess this peace! and how should all who have it not, seek that which the world can neither give nor take away! Neither let it be afraid. Of any pain, persecutions, or trials. You have a Friend who will never leave you; a peace that shall always attend you. See Joh 14:1. {y} "Peace" Eph 2:14-17; Php 4:7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 28 Verse 28. Ye have heard, &c. Joh 14:2,3. If ye loved me. The expression is not to be construed as if they had then no love to him, for they evidently had; but they had also low views of him as the Messiah; they had many Jewish prejudices, and they were slow to believe his plain and positive declarations. This is the slight and tender reproof of a friend, meaning manifestly if you had proper love for me; if you had the highest views of my character and work; if you would lay aside your Jewish prejudices, and put entire, implicit confidence in what I say. Ye would rejoice. Instead of grieving, you would rejoice in the completion of the plan which requires me to return to heaven, that greater blessings may descend on you by the influences of the Holy Spirit. Unto the Father. To heaven; to the immediate presence of God, from whom all the blessings of redemption are to descend. For my Father is greater than I. The object of Jesus here is not to compare his nature with that of the Father, but his condition. Ye would rejoice that I am to leave this state of suffering and humiliation, and resume that glory which I had with the Father before the world was. You ought to rejoice at my exaltation to bliss and glory with the Father (Professor Stuart). The object of this expression is to console the disciples in view of his absence. This he does by saying that if he goes away, the Holy Spirit will descend, and great success will attend the preaching of the gospel, Joh 16:7-10. In the plan of salvation the Father is represented as giving the Son, the Holy Spirit, and the various blessings of the gospel. As the Appointer, the Giver, the Originator, he may be represented as in office superior to the Son and the Holy Spirit. The discourse has no reference, manifestly, to the nature of Christ, and cannot therefore be adduced to prove that he is not divine. Its whole connection demands that we interpret it as relating solely to the imparting of the blessings connected with redemption, in which the Son is represented all along as having been sent or given, and in this respect as sustaining a relation subordinate to the Father. {z} "I go to the Father" Joh 14:12 {a} "for my Father is greater" 1 Co 15:27,28 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 29 Verse 29. Before it come to pass. Before my death, resurrection, and ascension. Ye might believe. Ye might be confirmed or strengthened in faith by the evidence which I gave that I came from God--the power of foretelling future events. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 30 Verse 30. Will not talk much. The time of my death draws nigh. It occurred the next day. The prince of this world. See Barnes "Joh 12:31". Cometh. Satan is represented as approaching him to try him in his sufferings, and it is commonly supposed that no small part of the pain endured in the garden of Gethsemane was from some dreadful conflict with the great enemy of man. See Lu 22:53: "This is your hour and the power of darkness." Comp. Lu 4:13. Hath nothing in me. There is in me no principle or feeling that accords with his, and nothing, therefore, by which he can prevail. Temptation has only power because there are some principles in us which accord with the designs of the tempter, and which may be excited by presenting corresponding objects till our virtue be overcome. Where there is no such propensity, temptation has no power. As the principles of Jesus were wholly on the side of virtue, the meaning here may be that, though he had the natural appetites of man, his virtue was so supreme that Satan "had nothing in him" which could constitute any danger that he would be led into sin, and that there was no fear of the result of the conflict before him. {b} "prince of this world" Joh 16:11; Eph 2:2 {c} "hath nothing in me" 2 Co 5:21; He 4:15; 1 Jo 3:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 31 Verse 31. That the world may know that I love the Father. That it might not be alleged that his virtue had not been subjected to trial. It was subjected. He was tempted in all points like as we are, yet without sin, Heb 4:15. He passed through the severest forms of temptation, that it might be seen and known that his holiness was proof to all trial, and that human nature might be so pure as to resist all forms of temptation. This will be the case with all the saints in heaven, and it was the case with Jesus on earth. Even so I do. In all things he obeyed; and he showed that, in the face of calamities, persecutions, and temptations, he was still disposed to obey his Father. This he did that the world might know that he loved the Father. So should we bear trials and resist temptation; and so, through persecution and calamity, should we show that we are actuated by the love of God. Arise, let us go hence. It has been commonly supposed that Jesus and the apostles now rose from the paschal supper and went to the Mount of Olives, and that the remainder of the discourse in chapters 15-16, together with the prayer in chapter 17, was delivered while on the way to the garden of Gethsemane; but some have supposed that they merely rose from the table, and that the discourse was finished before they left the room. The former is the more correct opinion. It was now probably toward midnight, and the moon was at the full, and the scene was one, therefore, of great interest and tenderness. Jesus, with a little band, was himself about to die, and he went forth in the stillness of the night, counselling his little company in regard to their duties and dangers, and invoking the protection and blessing of God his Father to attend, to sanctify, and guide them in the arduous labours, the toils, and the persecutions they were yet to endure, chapter 17. {d} "as the Father gave me commandment" Ps 40:8; Php 2:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 1 Verse 1. I am the true vine. Some have supposed that this discourse was delivered in the room where the Lord's Supper was instituted, and that, as they had made use of wine, Jesus took occasion from that to say that he was the true vine, and to intimate that his blood was the real wine that was to give strength to the soul. Others have supposed that it was delivered in the temple, the entrance to which was adorned with a golden vine (Josephus), and that Jesus took occasion thence to say that he was the true vine; but it is most probable that it was spoken while they were going from the paschal supper to the Mount of Olives. Whether it was suggested by the sight of vines by the way, or by the wine of which they had just partaken, cannot now be determined. The comparison was frequent among Jews, for Palestine abounded in vineyards, and the illustration was very striking. Thus the Jewish people are compared to a vine which God had planted, Isa 5:1-7; Ps 80:8-16; Joe 1:7; Jer 2:21; Eze 19:10. When Jesus says he was the true vine, perhaps allusion is had to Jer 2:21. The word true, here, is used in the sense of real, genuine. He really and truly gives what is emblematically represented by a vine. The point of the comparison or the meaning of the figure is this: A vine yields proper juice and nourishment to all the branches, whether these are large or small. All the nourishment of each branch and tendril passes through the main stalk, or the vine, that springs from the earth. So Jesus is the source of all real strength and grace to his disciples. He is their leader and teacher, and imparts to them, as they need, grace and strength to bear the fruits of holiness. And my Father is the husbandman. The word vine-dresser more properly expresses the sense of the original word than husbandman. It means one who has the care of a vineyard; whose office it is to nurture, trim, and defend the vine, and who of course feels a deep interest in its growth and welfare. See Barnes "Mt 21:33". The figure means that God gave, or appointed his Son to be, the source of blessings to man; that all grace descends through him; and that God takes care of all the branches of this vine--that is, of all who are by faith united to the Lord Jesus Christ. In Jesus and all his church he feels the deepest interest, and it is an object of great solicitude that his church should receive these blessings and bear much fruit. {a} "true vine" Isa 4:2 {b} "husbandman" So 8:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 2 Verse 2. Every branch in me. Every one that is a true follower of me, that is united to me by faith, and that truly derives grace and strength from me, as the branch does from the vine. The word branch includes all the boughs, and the smallest tendrils that shoot out from the parent stalk. Jesus here says that he sustains the same relation to his disciples that a parent stalk does to the branches; but this does not denote any physical or incomprehensible union. It is a union formed by believing on him; resulting from our feeling our dependence on him and our need of him; from embracing him as our Saviour, Redeemer, and Friend. We become united to him in all our interests, and have common feelings, common desires, and a common destiny with him. We seek the same objects, are willing to encounter the same trials, contempt, persecution, and want, and are desirous that his God shall be ours, and his eternal abode ours. It is a union of friendship, of love, and of dependence; a union of weakness with strength; of imperfection with perfection; of a dying nature with a living Saviour; of a lost sinner with an unchanging Friend and Redeemer. It is the most tender and interesting of all relations, but not more mysterious or more physical than the union of parent and child, of husband and wife (Eph 5:23), or friend and friend. That beareth not fruit. As the vinedresser will remove all branches that are dead or that bear no fruit, so will God take from his church all professed Christians who give no evidence by their lives that they are truly united to the Lord Jesus. He here refers to such cases as that of Judas, the apostatizing disciples, and all false and merely nominal Christians (Dr. Adam Clarke). He taketh away. The vine-dresser cuts it off. God removes such in various ways: 1st. By the discipline of the church. 2nd. By suffering them to fall into temptation. 3rd. By persecution and tribulation, by the deceitfulness of riches, and by the cares of the world (Mt 13:21,22); by suffering the man to be placed in such circumstances as Judas, Achan, and Ananias were--such as to show what they were, to bring their characters fairly out, and to let it be seen that they had no true love to God. 4th. By death, for God has power thus at any moment to remove unprofitable branches from the church. Every branch that beareth fruit. That is, all true Christians, for all such bear fruit. To bear fruit is to show by our lives that we are under the influence of the religion of Christ, and that that religion produces in us its appropriate effects, Ga 5:22,23. See Barnes "Mt 7:16-20". It is also to live so as to be useful to others. As a vineyard is worthless unless it bears fruit that may promote the happiness or subsistence of man, so the Christian principle would be worthless unless Christians should live so that others may be made holy and happy by their example and labours, and so that the world may be brought to the cross of the Saviour. He purgeth it. Or rather he prunes it, or cleanses it by pruning. There is a use of words here --a paronomasia - in the original which cannot be retained in the translation. It may be imperfectly seen by retaining the Greek words--"Every branch in me that beareth not fruit he taketh away (airei); every branch that beareth fruit, he purgeth it (kathairei); now ye are clean (katharoi)," &c. The same Greek word in different forms is still retained. God purifies all true Christians so that they may be more useful. He takes away that which hindered their usefulness; teaches them; quickens them; revives them; makes them more pure in motive and in life. This he does by the regular influences of his Spirit in sanctifying them, purifying their motives, teaching them the beauty of holiness, and inducing them to devote themselves more to him. He does it by taking away what opposes their usefulness, however much they may be attached to it, or however painful to part with it; as a vine-dresser will often feel himself compelled to lop off a branch that is large, apparently thrifty, and handsome, but which bears no fruit, and which shades or injures those which do. So God often takes away the property of his people, their children, or other idols. He removes the objects which bind their affections, and which render them inactive. He takes away the things around man, as he did the valued gourds of Jonah (Joh 4:5-11), so that he may feel his dependence, and live more to the honour of God, and bring forth more proof of humble and active piety. {c} "Every branch" Mt 15:13 {d} "that beareth" Heb 12:15; Re 3:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 3 Verse 3. Now ye are clean. Still keeping up the figure (katharoi). It does not mean that they were perfect, but that they had been under a process of purifying by his instructions all the time he had been with them. He had removed their erroneous notions of the Messiah; he had gradually reclaimed them from their fond and foolish views respecting earthly honours; he had taught them to be willing to forsake all things; and he had so trained and disciplined them that immediately after his death they would be ready to go and bear fruit among all nations to the honour of his name. In addition to this, Judas had been removed from their number, and they were now all true followers of the Saviour. See Barnes "Joh 13:10". Through the word. By means of the teachings of Jesus while he had been with them. {e} "Now, you are clean" Joh 17:17; Eph 5:26; 1 Pe 1:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 4 Verse 4. Abide in me. Remain united to me by a living faith. Live a life of dependence on me, and obey my doctrines, imitate my example, and constantly exercise faith in me. And I in you. That is, if you remain attached to me, I will remain with you, and will teach, guide, and comfort you. This he proceeds to illustrate by a reference to the vine. If the branch should be cut off an instant, it would die and be fruitless. As long as it is in the vine, from the nature of the case, the parent stock imparts its juices, and furnishes a constant circulation of sap adapted to the growth and fruitfulness of the branch. So our piety, if we should be separate from Christ, or if we cease to feel our union to him and dependence on him, withers and droops. While we are united to him by a living faith, from the nature of the case, strength flows from him to us, and we receive help as we need. Piety then, manifested in good works, in love, and self-denial, is as natural, as easy, as unconstrained, and as lovely as the vine covered with fruitful branches is at once useful and enticing. {f} "abide in me" Joh 2:6 {g} "As the branch" Hos 14:8; Ga 2:20; Php 1:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 5 Verse 5. I am the vine, Joh 15:1 Without me ye can do nothing. The expression "without me" denotes the same as separate from me. As the branches, if separated from the parent stock, could produce no fruit, but would immediately wither and die, so Christians, if separate from Christ, could do nothing. The expression is one, therefore, strongly implying dependence. The Son of God was the original source of life, Joh 1:4. He also, by his work as Mediator, gives life to the world (Joh 6:33), and it is by the same grace and agency that it is continued in the Christian. We see hence, 1st. That to him is due all the praise for all the good works the Christian performs. 2nd. That they will perform good works just in proportion as they feel their dependence on him and look to him. And 3rd. That the reason why others fail of being holy is because they are unwilling to look to him, and seek grace and strength from him who alone is able to give it. {1} "without me", or "severed from me" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 6 Verse 6. If a man abide not in me. See Joh 15:4. If a man is not truly united to him by faith, and does not live with a continual sense of his dependence on him. This doubtless refers to those who are professors of religion, but who have never known anything of true and real connection with him. Is cast forth. See Barnes "Joh 15:2". See Barnes "Mt 8:12, Also See Barnes "Mt 22:13". Is withered. Is dried up. A branch cut off withers. So of a soul unconnected with Christ, however fair it may have appeared, and however flourishing when a profession of religion was first made, yet when it is tried, and it is seen that there was no true grace, everything withers and dies. The zeal languishes, the professed love is gone, prayer is neglected, the sanctuary is forsaken, and the soul becomes like a withered branch reserved for the fire of the last great day. See a beautiful illustration of this in Eze 15:1-8. Men gather them. The word men is not in the original, and should not have been in the translation. The Greek is "they gather them," a form of expression denoting simply they are gathered, without specifying by whom it is done. From Mt 13:40-42, it seems that it will be done by the angels. The expression means, as the withered and useless branches of trees are gathered for fuel, so shall it be with all hypocrites and false professors of religion. Are burned. See Mt 13:42. {h} "If a man abide" Mt 3:10; 7:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 7 Verse 15. My words. My doctrine; my commandments. Abide in you. Not only are remembered, but are suffered to remain in you as a living principle, to regulate your affections and life. Ye shall ask, &c. See Joh 14:13. This promise had particular reference to the apostles. It is applicable to other Christians only so far as they are in circumstances similar to the apostles, and only so far as they possess their spirit. We learn from it that it is only when we keep the commandments of Christ--only when we live by faith in him, and his words are suffered to control our conduct and affections, that our prayers will be heard. Were we perfect in all things, he would always hear us, and we should be kept from making an improper petition; but just so far as men regard iniquity in their heart, the Lord will not hear them, Ps 66:18. {i} "Ye shall ask" Joh 16:23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 8 Verse 8. Herein. In this--to wit, in your bearing much fruit. Glorified. Honoured. Bear much fruit. Are fruitful in good works; are faithful, zealous, humble, devoted, always abounding in the work of the Lord. This honours God, 1st. Because it shows the excellence of his law which requires it. 2nd. Because it shows the power of his gospel, and of that grace which can overcome the evil propensities of the heart and produce it. 3rd. Because the Christian is restored to the divine image, and it shows how excellent is the character after which they are formed. They imitate God, and the world sees that the whole tendency of the divine administration and character is to make man holy; to produce in us that which is lovely, and true, and honest, and of good report. Comp. Mt 7:20; Php 4:8. So. That is, in doing this. Shall ye be my disciples. This is a true test of character. It is not by profession, but it is by a holy life, that the character is tried. This is a test which it is easy to apply, and one which decides the case. It is worthy of remark that the Saviour says that those who bear MUCH fruit are they who are his disciples. The design and tendency of his religion is to excite men to do much good, and to call forth all their strength, and time, and talents in the work for which the Saviour laid down his life. Nor should anyone take comfort in the belief that he is a Christian who does not aim to do much good, and who does not devote to God all that he has in an honest effort to glorify his name, and to benefit a dying world. The apostles obeyed this command of the Saviour, and went forth preaching the gospel everywhere, and aiming to bring all men to the knowledge of the truth; and it is this spirit only, manifested in a proper manner, which can constitute any certain evidence of piety. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 9 Verse 9. As the Father hath loved me. The love of the Father toward his only-begotten Son is the highest affection of which we can conceive. Comp. Mt 3:17; 17:5. It is the love of God toward his coequal Son, who is like him in all things, who always pleased him, and who was willing to endure the greatest sacrifices and toils to accomplish his purpose of mercy. Yet this love is adduced to illustrate the tender affection which the Lord Jesus has for all his friends. So have I loved you. Not to the same degree, for this was impossible, but with the same kind of love--deep, tender, unchanging; love prompting to self-denials, toils, and sacrifices to secure their welfare. Continue ye. The reason which he gives for their doing this is the strength of the love which he had shown for them. His love was so great for them that he was about to lay down his life. This constitutes a strong reason why we should continue in his love. 1st. Because the love which he shows for us is unchanging. 2nd. It is the love of our best friend--love whose strength was expressed by toils, and groans, and blood. 3rd. As he is unchanging in the character and strength of his affection, so should we be. Thus only can we properly express our gratitude; thus only show that we are his true friends. 4th. Our happiness here and for ever depends altogether on our continuing in the love of Christ. We have no source of permanent joy but in that love. In my love. In love to me. Thus it is expressed in the Greek in the next verse. The connection also demands that we understand it of our love to him, and not of his love to us. The latter cannot be the subject of a command; the former may. See also Lu 11:42; 1 Jo 2:5 Jude 1:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 10 Verse 10. See Joh 14:23,24 {k} "If ye keep my commandments" Joh 14:21,23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 11 Verse 11. These things. The discourse in this and the previous chapter. This discourse was designed to comfort them by the promise of the Holy Spirit and of eternal life, and to direct them in the discharge of their duty. My joy. This expression probably denotes the happiness which Jesus had, and would continue to have, by their obedience, love, and fidelity. Their obedience was to him a source of joy. It was that which he sought and for which he had laboured. He now clearly taught them the path of duty, and encouraged them to persevere, notwithstanding he was about to leave them. If they obeyed him, it would continue to him to be a source of joy. Christ rejoices in the obedience of all his friends; and, though his happiness is not dependent on them, yet their fidelity is an object which he desires and in which he finds delight. The same sentiment is expressed in Joh 17:13. Your joy might be full. That you might be delivered from your despondency and grief at my departure; that you might see the reason why I leave you, be comforted by the Holy Spirit, and be sustained in the arduous trials of your ministry. See 1 Jo 1:4; 2 Jo 1:12. This promise of the Saviour was abundantly fulfilled. The apostles with great frequency speak of the fulness of their joy--joy produced in just the manner promised by the Saviour-- by the presence of the Holy Spirit. And it showed his great love, that he promised such joy; his infinite knowledge, that, in the midst of their many trials and persecutions, he knew that they would possess it; and the glorious power and loveliness of his gospel, that it could impart such joy amid so many tribulations. See instances of this joy in Ac 13:52; Re 14:17; 2 Co 2:3; Ga 5:22; 1 Th 1:6; 2:19, 20; 3:9; 1 Pe 1:8; Ro 5:11 2 Co 7:4. {l} "that your joy" Joh 16:24; 17:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 12 Verse 12. This is my commandment. The peculiar law of Christianity, called hence the new commandment. See Barnes "Joh 13:34". As I have loved you. That is, with the same tender affection, willing to endure trials, to practise self-denials, and, if need be, to lay down your lives for each other, 1 Jo 3:16. {m} "This is my commandment" Joh 13:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 13 Verse 13. Greater love hath, &c. No higher expression of love could be given. Life is the most valuable object we possess; and when a man is willing to lay that down for his friends or his country, it shows the utmost extent of love. Even this love for friends has been rarely witnessed. A very few cases--like that of Damon and Pythias--have occurred where a man was willing to save the life of his friend by giving his own. It greatly enhances the love of Christ, that while the instances of those who have been willing to die for friends have been so rare, he was willing to die for enemies--bitter foes, who rejected his reign, persecuted him, reviled him, scorned him, and sought his life, 1 Jo 4:10; Re 5:6,10. It also shows us the extent of his love that he gave himself up, not to common sufferings, but to the most bitter, painful, and protracted sorrows, not for himself, not for friends, but for a thoughtless and unbelieving world. "O Lamb of God, was ever pain, Was ever LOVE like thine!" {n} "greater love" Ro 5:7,8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 14 Verse 14. No Barnes text on this verse. {n} "Greater love" Joh 15:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 15 Verse 15. I call you not servants. This had been the common title by which he addressed them (Mt 10:24,25; Joh 12:26; 13:13); but he had also before this, on one occasion, called them friends (Lu 12:4), and on one occasion after this he called them servants, Joh 15:20. He here means that the ordinary title by which he would henceforth address them would be that of friends. The servant knoweth not, &c. He receives the command of his master without knowing the reason why this or that thing is ordered. It is one of the conditions of slavery not to be let into the counsels and plans of the master. It is the privilege of friendship to be made acquainted with the plans, wishes, and wants of the friend. This instance of friendship Jesus had given them by making them acquainted with the reasons why he was about to leave them, and with his secret wishes in regard to them. As he had given them this proof of friendship, it was proper that he should not withhold from them the title of friends. His lord. His master. I have called you friends. I have given you the name of friends. He does not mean that the usual appellation which he had given them had been than of friends, but that such was the title which he had now given them. For all things, &c. The reason why he called them friends was that he had now treated them as friends. He had opened to them his mind; made known his plans; acquainted them with the design of his coming, his death, his resurrection, and ascension; and, having thus given them the clearest proof of friendship, it was proper that he should give them the name. That I have heard, &c. Jesus frequently represents himself as commissioned or sent by God to accomplish an important work, and as being instructed by him in regard to the nature of that work. See Barnes "Joh 5:30". By what he had heard of the Father, he doubtless refers to the design of God in his coming and his death. This he had made known to them. {p} "friends" Jas 2:23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 16 Verse 16. Ye have not chosen me. The word here translated chosen is that from which is derived the word elect, and means the same thing. It is frequently thus translated, Mr 13:20; Mt 24:22,24,31; Col 3:12. It refers here, doubtless, to his choosing or electing them to be apostles. He says that it was not because they had chosen him to be their teacher and guide, but because he had designated them to be his apostles. See Barnes "Joh 6:70"; See Barnes "Mt 4:18, also Mt 4:19-22. He thus shows them that his love for them was pure and disinterested; that it commenced when they had no affection for him; that it was not a matter of obligation on his part, and that therefore it placed them under more tender and sacred obligations to be entirely devoted to his service. The same may be said of all who are endowed with talents of any kind, or raised to any office in the church or the state. It is not that they have originated these talents, or laid God under obligation. What they have they owe to his sovereign goodness, and they are bound to devote all to his service. Equally true is this of all Christians. It was not that by nature they were more inclined than others to seek God, or that they had any native goodness to recommend them to him, but it was because he graciously inclined them by his Holy Spirit to seek him; because, in the language of-the Episcopal and Methodist articles of religion, "The grace of Christ PREVENTED them;" that is, went before them, commenced the work of their personal salvation, and thus God in sovereign mercy chose them as his own. Whatever Christians, then, possess, they owe to God, and by the most tender and sacred ties they are bound to be his followers. I have chosen you. To be apostles. Yet all whom he now addressed were true disciples. Judas had left them; and when Jesus says he had chosen them to bear fruit, it may mean, also, that he had "chosen them to salvation, through sanctification of the Spirit and belief of the truth," 2 Th 2:13. Ordained you. Literally, I have placed you, appointed you, set you apart. It does not mean that he had done this by any formal public act of the imposition of hands, as we now use the word, but that he had designated or appointed them to this work, Lu 6:13-16; Mt 10:2-5. Bring forth fruit. That you should be rich in good works; faithful and successful in spreading my gospel. This was the great business to which they were set apart, and this they faithfully accomplished. It may be added that this is the great end for which Christians are chosen. It is not to be idle, or useless, or simply to seek enjoyment. It is to do good, and to spread as far as possible the rich temporal and spiritual blessings which the gospel is fitted to confer on mankind. Your fruit should remain This probably means, 1st. That the effect of their labours would be permanent on mankind. Their efforts were not to be like those of false teachers, the result of whose labours soon vanish away (Ac 5:38,39), but their gospel was to spread--was to take a deep and permanent hold on men, and was ultimately to fill the world, Mt 16:18. The Saviour knew this, and never was a prediction more cheering for man or more certain in its fulfillment. 2nd. There is included, also, in this declaration the idea that their labours were to be unremitted. They were sent forth to be diligent in their work, and untiring in their efforts to spread the gospel, until the day of their death. Thus their fruit, the continued product or growth of religion in their souls, was to remain, or to be continually produced, until God should call them from their work. The Christian, and especially the Christian minister, is devoted to the Saviour for life. He is to toil without intermission, and without being weary of his work, till God shall call him home. The Saviour never called a disciple to serve him merely for a part of his life, nor to feel himself at liberty to relax his endeavours, nor to suppose himself to be a Christian when his religion produced no fruit. He that enlists under the banners of the Son of God does it for life. He that expects or desires to grow weary and cease to serve him, has never yet put on the Christian armour, or known anything of the grace of God. See Lu 9:62. That whosoever, &c. See Joh 15:7. {q} "Ye have not chosen me" 1 Jo 4:10,19 {r} "ordained you" Eph 2:10 {s} "whatsoever you shall ask" Joh 15:7; 14:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 17 Verse 17. No Barnes text on this verse. {r} "These things" Joh 15:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 18 Verse 18. If the world hate you. The friendship of the world they were not to expect, but they were not to be deterred from their work by its hatred. They had seen the example of Jesus. No opposition of the proud, the wealthy, the learned, or the men of power, no persecution or gibes, had deterred him from his work. Remembering this, and having his example steadily in the eye, they were to labour not less because wicked men should oppose and deride them. It is enough for the disciple to be as his Master, and the servant as his Lord, Mt 10:25. {u} "If the world hate you" 1 Jo 3:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 19 Verse 19. If ye were of the world. If you were actuated by the principles of the world. If, like them, you were vain, earthly, sensual, given to pleasure, wealth, ambition, they would not oppose you. Because ye are not of the world. Because you are influenced by different principles from men of the world. You are actuated by the love of God and holiness; they by the love of sin. I have chosen you out of the world. I have, by choosing you to be my followers, separated you from their society, and placed you under the government of my holy laws. Therefore, &c. A Christian may esteem it as one evidence of his piety that he is hated by wicked men. Often most decided evidence is given that a man is the friend of God by the opposition excited against him by the profane, by Sabbath-breakers, and by the dissolute, 1 Jo 3:13; Joh 7:7. {v} "therefore the world hateth you" Joh 17:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 20 Verse 20. Remember the word that I said, &c. At their first appointment to the apostolic office. See Mt 10:24,25. {w} "Remember" Mt 10:24; Lu 6:40; Joh 13:16 {x} "if they have kept" Eze 3:7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 21 Verse 21. My name's sake. On my account. Because you are my followers and possess my spirit. See Barnes "Joh 14:13". Because they know not him that sent me. They will not believe that God has sent me. They do not so understand his character, his justice, or his law, as to see that it was fit that he should send his Son to die. They are so opposed to it, so filled with pride and opposition to a plan of salvation that is so humbling to men, as to be resolved not to believe it, and thus they persecute me, and will also you. {y} "But all these things" Mt 10:22; 24:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 22 Verse 22. And spoken unto them. Declared unto them the will of God, and made known his requirements. Jesus had not less certainly shown by his own arguments that he was the Messiah than by his miracles. By both these kinds of proof their guilt was to be measured. See Joh 16:26. No small part of the gospel of John consists of arguments used by the Saviour to convince the Jews that he came from God. He here says if he had not used these arguments, and proved to them his divine mission, they had not had sin. Had not had sin. This is evidently to be understood of the particular sin of persecuting and rejecting him. Of this he was speaking; and though, if he had not come, they would have been guilty of many other sins, yet of this, their great crowning sin, they would not have been guilty. We may understand this, then, as teaching, 1st. That they would not have been guilty of this kind of sin. They would not have been chargeable with rejecting the signal grace of God if Jesus had not come and made an offer of mercy to them. 2nd. They would not have been guilty of the same degree of sin. The rejection of the Messiah was the crowning act of rebellion which brought down the vengeance of God, and led on their peculiar national calamities. By way of eminence, therefore, this might be called the sin--the peculiar sin of their age and nation. Comp. Mt 23:34-39; 27:25. And this shows us, what is so often taught in the Scriptures, that our guilt will be in proportion to the light that we possess and the mercies that we reject, Mt 11:20-24; Lu 12:47,48. If it was such a crime to reject the Saviour then, it is a crime now; and if the rejection of the Son of God brought such calamities on the Jewish nation, the same rejection will involve the sinner now in woe, and vengeance, and despair. No cloak. No covering, no excuse. The proof has been so clear that they cannot plead ignorance; it has been so often presented that they cannot allege that they had no opportunity of knowing it. It is still so with all sinners. {z} "If I had not come" Joh 9:41 {a} "but now " Jas 4:17 {2} "cloak" or, "excuse" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 23 Verse 23. He that hateth me, &c. To show them that this was no slight crime, he reminds them that a rejection of himself is also a rejection of God. Such is the union between them, that no one can hate the one without also hating the other. See Joh 5:19,20 Joh 14:7,9. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 24 Verse 24. The works which none other man did. The miracles of Jesus surpassed those of Moses and the prophets-- 1st. In their number. He healed great multitudes, and no small part of his life was occupied in doing good by miraculous power. 2nd. In their nature. They involved a greater exertion of power. He healed all forms of disease. He showed that his power was superior to all kinds of pain. He raised Lazarus after he had been four days dead. He probably refers also to the fact that he had performed miracles of a different kind from all the prophets. 3rd. He did all this by his own power; Moses and the prophets by the invoked power of God. Jesus spake and it was done, showing that he had power of himself to do more than all the ancient prophets had done. It may be added that his miracles were done in a short time. They were constant, rapid, continued, in all places. Wherever he was, he showed that he had this power, and in the short space of three years and a half it is probable that he wrought more miracles than are recorded of Moses and Elijah, and all the prophets put together. {b} "the works" Joh 7:31 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 25 Verse 25. In their law, Ps 35:19. All the Old Testament was sometimes called the law. The meaning here is that the same thing happened to him which did to the psalmist. The same words which David used respecting his enemies would express, also, the conduct of the Jews and their treatment of the Messiah. In both cases it was without cause. Jesus had broken no law, he had done no injury to his country or to any individual. It is still true that sinners hate him in the same way. He injures no one, but, amid all their hatred, he seeks their welfare; and, while they reject him in a manner for which they can give no reason in the day of judgment, he still follows them with mercies and entreats them to return to him. Who has ever had any reason to hate the Lord Jesus? What injury has he ever done to any one of the human race? What evil has he ever said or thought of any one of them? What cause or reason had the Jews for putting him to death? What reason has the sinner for hating him now? What reason for neglecting him? No one can give a reason for it that will satisfy his own conscience, none that has the least show of plausibility. Yet no being on earth has ever been more hated, despised, or neglected, and in every instance it has been "without a cause." Reader, do you hate him? If so, I ask you WHY? Wherein has he injured you? or why should you think or speak reproachfully of the benevolent and pure Redeemer? {c} "They hated me without cause" Ps 35:19; 69:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 26 Verse 26. No Barnes text on this verse. {d} "Comforter is come" Joh 14:17 {e} "he shall testify of me" 1 Jo 5:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 15 - Verse 27 Verse 27. Ye also shall bear witness. You shall be witnesses to the world to urge on them the evidences that the Lord Jesus is the Messiah. Have been with me. They had for more than three years seen his works, and were therefore qualified to bear witness of his character and doctrines. From the beginning. From his entrance on the public work of the ministry, Mt 4:17-22. Comp. Ac 1:21,22. {f} "And ye also shall bear witness" Lu 24:48; Ac 2:32; 4:20,33 2 Pe 1:16 {g} "ye have been with me from the beginning" 1 Jo 1:2. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 1 Verse 1. These things. The things spoken in the two previous chapters, promising them divine aid and directing them in the path of duty. Be offended. For the meaning of the word offend, See Barnes "Mt 5:29". It means here the same as to stumble or fall --that is to apostatize. He proceeds immediately to tell them, what he had often apprised them of, that they would be subject to great persecutions and trials. He was also himself about to be removed by death. They were to go into an unfriendly world. All these things were in themselves greatly fitted to shake their faith, and to expose them to the danger of apostasy. Comp. Lu 24:21. If they had not been apprise of this, if they had not known why Jesus was about to die, and if they had not been encouraged with the promised aid of the Holy Ghost, they would have sunk under these trials, and forsaken him and his cause. And we may learn hence, 1st. That if Christians were left to themselves they would fall away and perish. 2nd. That God affords means and helps beforehand to keep them in the path of duty. 3rd. That the instructions of the Bible and the help of the Holy Spirit are all granted to keep them from apostasy. 4th. That Jesus beforehand secured the fidelity and made certain the continuance in faith of his apostles, seeing all their danger and knowing all their enemies. And, in like manner, we should be persuaded that "he is able to keep that which we commit to him against that day," 2 Ti 1:2,12. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 2 Verse 2. Out of the synagogues. See Barnes "Joh 9:22". They would excommunicate them from their religious assemblies. This was often done. Comp. Ac 6:13,14; 9:23,24; 17:5; 21:27-31. Whosoever killeth you. This refers principally to the Jews. It is also true of the Gentiles, that in their persecution of Christians they supposed they were rendering acceptable service to their gods. God service. The Jews who persecuted the apostles regarded them as blasphemers, and as seeking to overthrow the temple service, and the system of religion which God had established. Thus they supposed they were rendering service to God in putting them to death, Ac 6:13,14; Ac 21:28-31. Sinners, especially hypocrites, often cloak enormous crimes under the pretence of great zeal for religion. Men often suppose, or profess to suppose, that they are rendering God service when they persecute others; and, under the pretence of great zeal for truth and purity, evince all possible bigotry, pride, malice, and uncharitableness. The people of God have suffered most from those who have been conscientious persecutors and some of the most malignant foes which true Christians have ever had have been in the church, and have been professed ministers of the gospel, persecuting them under pretence of great zeal for the cause of purity and religion. It is no evidence of piety that a man is full of zeal against those whom he supposes to be heretics; and it is one of the best proofs that a man knows nothing of the religion of Jesus when he is eminent for self-conceit in his own views of orthodoxy, and firmly fixed in the opinion that all who differ from him and his sect must of course be wrong. {a} "whosoever killeth you" Ac 26:9-11. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 3 Verse 3. See Joh 15:21 {b} "And these things" Joh 15:21 {c} "they have not known" 1 Co 2:8; 1 Ti 1:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 4 Verse 4. These things which are about to happen, Joh 16:1,2. He had foretold then that they would take place. Ye may remember, &c. By calling to mind that he had foretold these things they would perceive that he was omniscient, and would remember, also, the consolations which he had afforded them and the instructions which he had given them. Had these calamities come upon them without their having been foretold, their faith might have failed; they might have been tempted to suppose that Jesus was not aware of them, and of course that he was not the Messiah. God does not suffer his people to fall into trials without giving them sufficient warning, and without giving all the grace that is needful to bear them. At the beginning. In the early part of the ministry of Jesus. The expression these things here refers, probably, to all the topics contained in these chapters. He had, in the early part of his ministry, forewarned them of calamities and persecutions (Mt 10:16; 5:10-12; Mt 9:15), but he had not so fully acquainted them with the nature, and design, and sources of their trials; he had not so fully apprised them of the fact, the circumstances, and the object of his death and of his ascension to heaven; he had not revealed to them so clearly that the Holy Spirit would descend, and sanctify, and guide them; and especially he had not, in one continued discourse, grouped all these things together, and placed their sorrows and consolations so fully before their minds. All these are included, it is supposed, in the expression "these things." Because I was with you. This is the reason which he gives why he had not at first made known to them clearly the certainty of their calamities and their joys; and it implies, 1st. That it was not needful to do it at once, as he was to be with them for more than three years, and could have abundant opportunity gradually to teach these things, and to prepare them for the more full announcement when he was about to leave them. 2nd. That while he was with them he would go before them, and the weight of calamities would fall on him, and consequently they did not so much then need the presence and aid of the Holy Spirit as they would when he was gone. 3rd. That his presence was to them what the presence of the Holy Spirit would be after his death, Joh 16:7. He could teach them all needful truth. He could console and guide them. Now that he was to leave them, he fully apprised them of what was before them, and of the descent of the Holy Spirit to do for them what he had done when with them. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 5 Verses 5,6. Now I go my way. Now I am about to die and leave you, and it is proper to announce all these things to you. None of you asketh me, &c. They gave themselves up to grief instead of inquiring why he was about to leave them. Had they made the inquiry, he was ready to answer them and to comfort them. When we are afflicted we should not yield ourselves to excessive grief. We should inquire why it is that God thus tries us; and we should never doubt that if we come to him, and spread out our sorrows before him, he will give us consolation. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 6 Verse 6. No Barnes text on this verse. {d} "sorrow hath filled" Joh 16:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 7 Verse 7. It is expedient for you, &c. The reason why it was expedient for them that he should go away, he states to be, that in this way only would the Comforter be granted to them. Still, it may be asked why the presence of the Holy Spirit was more valuable to them than that of the Saviour himself? To this it may be answered, 1st. That by his departure, his death, and ascension--by having these great facts before their eyes--they would be led by the Holy Spirit to see more fully the design of his coming than they would by his presence. While he was with them, notwithstanding the plainest teaching, their minds were filled with prejudice and error. They still adhered to the expectation of a temporal kingdom, and were unwilling to believe that he was to die. When he should have actually left them they could no longer doubt on this subject, and would be prepared to understand why he came. And this was done. See the Acts of the Apostles everywhere. It is often needful that God should visit us with severe affliction before our pride will be humbled and we are willing to understand the plainest truths. 2nd. While on the earth the Lord Jesus could be bodily present but in one place at one time. Yet, in order to secure the great design of saving men, it was needful that there should be some agent who could be in all places, who could attend all ministers, and who could, at the same time, apply the work of Christ to men in all parts of the earth. 3rd. It was an evident arrangement in the great plan of redemption that each of the persons of the Trinity should perform a part. As it was not the work of the Spirit to make an atonement, so it was not the work of the Saviour to apply it. And until the Lord Jesus had performed this great work, the way was not open for the Holy Spirit to descend to perform his part of the great plan yet, when the Saviour had completed his portion of the work and had left the earth, the Spirit would carry forward the same plan and apply it to men. 4th. It was to be expected that far more signal success would attend the preaching of the gospel when the atonement was actually made than before. It was the office of the Spirit to carry forward the work only when the Saviour had died and ascended; and this was actually the case. See Acts chapter 2. Hence it was expedient that the Lord Jesus should go away, that the Spirit might descend and apply the work to sinners. The departure of the Lord Jesus was to the apostles a source of deep affliction, but had they seen the whole case they would not have been thus afflicted. So God often takes away from us one blessing that he may bestow a greater. All affliction, if received in a proper manner, is of this description; and could the afflicted people of God always see the whole case as God sees it, they would think and feel, as he does, that it was best for them to be thus afflicted. It is expedient. It is better for you. The Comforter. See Barnes "Joh 14:16". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 8 Verse 8. He will reprove. The word translated reprove means commonly to demonstrate by argument, to prove, to persuade anyone to do a thing by presenting reasons, It hence means also to convince of anything, and particularly to convince of crime. This is its meaning here. He will convince or convict the world of sin. That is, he will so apply the truths of God to men's own minds as to convince them by fair and sufficient arguments that they are sinners, and cause them to feel this. This is the nature of conviction always. The world. Sinners. The men of the world. All men are by nature sinners, and the term the world may be applied to them all, Joh 1:10; 12:31; 1 Jo 5:19. {1} "reprove" or, "convince" Ac 2:37 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 9 Verse 9. Of sin. The first thing specified of which the world would be convinced is sin. Sin, in general, is any violation of a law of God, but the particular sin of which men are here said to be convinced is that of rejecting the Lord Jesus. This is placed first, and is deemed the sin of chief magnitude, as it is the principal one of which men are guilty. This was particularly true of the Jews who had rejected him and crucified him; and it was the great crime which, when brought home to their consciences by the preaching of the apostles, overwhelmed them with confusion, and filled their hearts with remorse. It was their rejection of the Son of God that was made the great truth that was instrumental of their conversion, Ac 2:22,23,37; 3:13-15; 4:10,26-28; comp. Joh 16:31-33. It is also true of other sinners. Sinners, when awakened, often feel that it has been the great crowning sin of their lives that they have rejected the tender mercy of God, and trampled on the blood of his Son; and that they have for months and years refused to submit to him, saying that they would not have him to reign over them. Thus is fulfilled what is spoken by Zechariah, Zec 3:10: "And they shall look upon me whom they have pierced, and mourn." Throughout the New Testament this is regarded as the sin that is pre-eminently offensive to God, and which, if unrepented of, will certainly lead to perdition, Mr 16:16; Joh 3:36. Hence it is placed first in those sins of which the Spirit will convince men; and hence, if we have not yet been brought to see our guilt in rejecting God's tender mercy through his Son, we are yet in the gall of bitterness and under the bond of iniquity. {e} "of sin" Ro 3:20; 7:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 10 Verse 10. Of righteousness. This seems clearly to refer to the righteousness or innocence of Jesus himself. He was now persecuted. He was soon to be arraigned on heavy charges, and condemned by the highest authority of the nation as guilty. Yet, though condemned, he says that the Holy Spirit would descend and convince the world that he was innocent. Because I go to my Father. That is, the amazing miracle of his resurrection and ascension to God would be a demonstration of his innocence that would satisfy the Jews and Gentiles. God would not raise up an impostor. If he had been truly guilty, as the Jews who condemned him pretended, God would not have set his seal to the imposture by raising him from the dead; but when he did raise him up and exalt him to his own right hand, he gave his attestation to his innocence; he showed that he approved his work, and gave evidence conclusive that Jesus was sent from God. To this proof of the innocence of Jesus the apostles often refer, Ac 2:22-24; 17:31; Ro 1:4; 1 Co 15:14; 1 Ti 3:16. This same proof of the innocence or righteousness of the Saviour is as satisfactory now as it was then. One of the deepest feelings which an awakened sinner has, is his conviction of the righteousness of Jesus Christ. He sees that he is holy; that his own opposition to him has been unprovoked, unjust, and base; and it is this which so often overwhelms his soul with the conviction of his own unworthiness, and with earnest desires to obtain a better righteousness than his own. And ye see me no more. That is, he was to be taken away from them, and they would not see him till his return to judgment; yet this source of grief to them would be the means of establishing his religion and greatly blessing others. {f} "righteousness" Isa 42:21; Re 1:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 11 Verse 11. Of judgment. That God is just, and will execute judgment. This is proved by what he immediately states. The prince of this world. Satan. See Barnes "Joh 12:31". The death of Christ was a judgment or a condemnation of Satan. In this struggle Jesus gained the victory and subdued the great enemy of man. This proves that God will execute judgment or justice on all his foes. If he vanquished his great enemy who had so long triumphed in this world, he will subdue all others in due time. All sinners in like manner may expect to be condemned. Of this great truth Jesus says the Holy Spirit will convince men. God showed himself to be just in subduing his great enemy. He showed that he was resolved to vanquish his foes, and that all his enemies in like manner must be subdued. This is deeply felt by the convicted sinner. He knows that he is guilty. He learns that God is just. He fears that he will condemn him, and trembles in the apprehension of approaching condemnation. From this state of alarm there is no refuge but to flee to Him who subdued the great enemy of man, and who is able to deliver him from the vengeance due to his sins. Convinced, then, of the righteousness of Jesus Christ, and of his ability and willingness to save him, he flees to his cross, and seeks in him a refuge from the coming storm of wrath. In these verses we have a condensed and most striking view of the work of the Holy Spirit. These three things comprise the whole of his agency in the conversion of sinful men; and in the accomplishment of this work he still awakens, convinces, and renews. He attends the preaching of the gospel, and blesses the means of grace, and manifests his power in revivals of religion. He thus imparts to man the blessings purchased by the death of Jesus, carries forward and extends the same plan of mercy, and will yet apply it to all the kingdoms and tribes of men. Have we ever felt his power, and been brought by his influence to mourn over our sins, and seek the mercy of a dying Saviour? {g} "judgment" Ac 17:31; Ro 2:2; Re 20:12,13 {h} "the prince of this world is judged" Joh 12:31 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 12 Verse 12. I have yet many things to say, &c. There were many things pertaining to the work of the Spirit and the establishment of religion which might be said. Jesus had given them the outline; he had presented to them the great doctrines of the system, but he had not gone into details. These were things which they could not then bear. They were still full of Jewish prejudices, and were not prepared for a full development of his plans. Probably he refers here to the great changes which were to take place in the Jewish system--the abolition of sacrifices and the priest-hood, the change of the Sabbath, the rejection of the Jewish nation, &c. For these doctrines they were not prepared, but they would in due time be taught them by the Holy Spirit. {i} "ye cannot bear them now" Heb 5:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 13 Verse 13. The Spirit of truth. So called because he would teach them all needful truth. Will guide you into all truth. That is, truth which pertained to the establishment of the Christian system, which they were not then prepared to hear. We may here remark that this is a full promise that they would be inspired and guided in founding the new church; and we may observe that the plan of the Saviour was replete with wisdom. Though they had been long with him, yet they were not prepared then to hear of the changes that were to occur; but his death would open their eyes, and the Holy Spirit, making use of the striking and impressive scenes of his death and ascension, would carry forward with vast rapidity their views of the nature of the Christian scheme. Perhaps in the few days that elapsed, of which we have a record in the first and second chapters of the Acts of the Apostles, they learned more of the true nature of the Christian plan than they would have done in months or years even under the teaching of Jesus himself. The more we study the plan of Christ, the more shall we admire the profound wisdom of the Christian scheme, and see that it was eminently fitted to the great design of its Founder --to introduce it in such a manner as to make on man the deepest impression of its wisdom and its truth. Not speak of himself. Not as prompted by himself. He shall declare what is communicated to him. See Barnes "Joh 7:18". Whatsoever he shall hear. What he shall receive of the Father and the Son; represented by hearing, because in this way instruction is commonly received. See Barnes "Joh 5:30". Things to come. Probably this means the meaning of things which were to take place after the time when he was speaking to them --to wit, the design of his death, and the nature of the changes which were to take place in the Jewish nation. It is also true that the apostles were inspired by the Holy Spirit to predict future events which would take place in the church and the world. See Ac 11:28; Ac 20:29; 21:11; 1 Ti 4:1-3; 2 Ti 3:1; 2 Pe 1:14; and the whole book of Revelation. {k} "guide you into all truth" Joh 14:26 {l} "he will show you things to come" Re 1:1,19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 14 Verse 14. Shall glorify me. Shall honour me. The nature of his influence shall be such as to exalt my character and work in view of the mind. Shall receive of mine. Literally, "shall take of or from me." He shall receive his commission and instructions as an ambassador from me, to do my will and complete my work. Shall show it. Shall announce or communicate it to you. This is always the work of the Spirit. All serious impressions produced by him lead to the Lord Jesus (1 Co 12:3), and by this we may easily test our feelings. If we have been truly convicted of sin and renewed by the Holy Ghost, the tendency of all his influences has been to lead us to the Saviour; to show us our need of him; to reveal to us the loveliness of his character, and the fitness of his work to our wants; and to incline us to cast our eternal interests on his almighty arm, and commit all to his hands. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 15 Verse 15. All things, &c. See Mt 28:18; 11:27. No one could have said this who was not equal with the Father. The union was so intimate, though mysterious, that it might with propriety be said that whatever was done in relation to the Son, was also done in regard to the Father. See Joh 14:9. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 16 Verse 16. A little while His death would occur in a short time. It took place the next day. See Joh 16:19. Ye shall not see me. That is, he would be concealed from their view in the tomb. And again a little while. After three days he would rise again and appear to their view. Because I go, &c. Because it is a part of the plan that I should ascend to God, it is necessary that I should rise from the grave, and then you will see me, and have evidence that I am still your Friend. Comp. Joh 7:33. Here are three important events foretold for the consolation of the disciples, yet they were stated in such a manner that, in their circumstances and with their prejudices, it appeared difficult to understand him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 17 Verse 17. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 19 Verse 19. No Barnes text on this verse. {m} "Now Jesus" Joh 2:24,25 {n} "A little while" Joh 16:16; 7:33; 13:33; 14:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 20 Verse 20. Ye shall weep, &c. At my crucifixion, sufferings, and death. Comp. Lu 23:27. The world. Wicked men. The term world is frequently used in this sense. See Joh 16:8. It refers particularly, here, to the Jews who sought his death, and who would rejoice that their object was obtained. ¶ Shall be turned into joy. You will not only rejoice at my resurrection, but even my death, now the object of so much grief to you, will be to you a source of unspeakable joy. It will procure for you peace and pardon in this life, and eternal joy in the world to come. Thus their greatest apparent calamity would be to them, finally, the source of their highest comfort; and though then they could not see how it could be, yet if they had known the whole case they would have seen that they might rejoice. As it was, they were to be consoled by the assurance of the Saviour that it would be for their good. And thus, in our afflictions, if we could see the whole case, we should rejoice. As it is, when they appear dark and mysterious, we may trust in the promise of God that they will be for our welfare. We may also remark here that the apparent triumphs of the wicked, though they may produce grief at present in the minds of Christians, will be yet overruled for good. Their joy shall be turned into mourning, and the mourning of Christians into joy; and wicked men may be doing the very thing--as they were in the crucifixion of the Lord Jesus--that shall yet be made the means of promoting the glory of God and the good of his people, Ps 76:10. {o} "ye shall weep and lament" Lu 24:17,21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 21 Verse 21. No Barnes text on this verse. {p} "A woman when she has travail" Isa 26:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 22 Verse 22. I will see you again. After my resurrection. Your joy no man taketh from you. You shall be so firmly persuaded that I have risen and that I am the Messiah, that neither the threats nor persecutions of men shall ever be able to shake your faith and produce doubt or unbelief, and thus take away your joy. This prediction was remarkably fulfilled. It is evident that after his ascension not one of the apostles ever doubted for a moment that he had risen from the dead. No persecution or trial was able to shake their faith; and thus, amid all their afflictions, they had an unshaken source of joy. {q} "you now therefore have sorrow" Joh 16:6 {r} "But I shall see you again" Lu 24:41,52; Joh 20:20 {s} "and your joy" 1 Pe 1:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 23 Verse 23. In that day. After my resurrection and ascension. Ye shall ask me nothing. The word rendered ask here may have two significations, one to ask by way of inquiry, the other to ask for assistance. Perhaps there is reference here to both these senses. While he was with them they had been accustomed to depend on him for the supply of their wants, and in a great degree to propose their trials to him, expecting his aid. See Mt 8:25; Joh 11:3. They were also dependent on his personal instructions to explain to them the mysteries of his religion, and to remove their perplexities on the subject of his doctrines. They had not sought to God through him as the Mediator, but they had directly applied to the Saviour himself. He now tells them that henceforward their requests were to be made to God in his name, and that he, by the influences of his Spirit, would make known to them what Jesus would himself do if bodily present. The emphasis in this verse is to be placed on the word "me." Their requests were not to be made to him, but to the Father. Whatsoever ye shall ask, &c. See Joh 14:13. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 24 Verse 24. Hitherto. During his ministry, and while he was with them. Have ye asked, &c. From the evangelists, as well as from this declaration, it seems that they had presented their requests for instruction and aid to Jesus himself. If they had prayed to God, it is probable that they had not done it in his name. This great truth--that we must approach God in the name of the Mediator--was reserved for the last that the Saviour was to communicate to them. It was to be presented at the close of his ministry. Then they were prepared in some degree to understand it; and then, amid trials, and wants, and a sense of their weakness and unworthiness, they would see its preciousness, and rejoice in the privilege of being thus permitted to draw near to God. Though he would be bodily absent, yet their blessings would still be given through the same unchanging Friend. Ask, &c. Now they had the assurance that they might approach God in his name; and, amid all their trials, they, as well as all Christians since, might draw near to God, knowing that he would hear and answer their prayers. That your joy, See Joh 15:11. {t} "ask, and you shall receive" Mt 7:7,8; Jas 4:2,3 {u} "that your joy may be full" Joh 15:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 25 Verse 25. In proverbs. In a manner that appears obscure, enigmatical, and difficult to be understood. It is worthy of remark, that though his declarations in these chapters about his death and resurrection appear to us to be plain, yet to the apostles, filled with Jewish prejudices, and unwilling to believe that he was about to die, they would appear exceedingly obscure and perplexed. The plainest declarations to them on the subject would appear to be involved in mystery. The time cometh. This refers, doubtless, to the time after his ascension to heaven, when he would send the Holy Spirit to teach them the great truths of religion. It does not appear that he himself, after his resurrection, gave them any more clear or full instruction than he had done before. I shall show you plainly. As Jesus said that he would send the Holy Spirit (Joh 16:7) and as he came to carry forward the work of Christ, so it may be said that the teachings of the Holy Spirit were the teachings of Christ himself. Of the Father. Concerning the will and plan of the Father; particularly his plan in the establishment and spread of the Christian religion, and in organizing the church. See Ac 10:26. {2} "proverbs" or, parables __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 26 Verse 26. I say not unto you that I will pray, &c. In Joh 14:16, Jesus says that he would pray the Father, and that he would send the Comforter. In chapter 17, he offered a memorable prayer for them. In Heb 7:25, it is said that Jesus ever liveth to make intercession for us; and it is constantly represented in the New Testament that it is by his intercession in heaven now that we obtain the blessings of pardon, peace, strength, and salvation. Comp. Heb 9:24. This declaration of Jesus, then, does not mean that he would not intercede for them, but that there was no need then of his mentioning it to them again. They knew that; and, in addition to that, he told them that God was ready and willing to confer on them all needful blessings. {v} "At that day" Joh 16:23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 27 Verse 27. See Joh 14:21,23 {w} "For the Father himself loveth" Joh 14:21,23 {x} "I came out from God" Joh 16:30; 17:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 28 Verse 28. I came forth from the Father. I came sent by the Father. And am come into the world. See Joh 3:19; 6:14,62; 9:39. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 29 Verse 29. Now speakest thou plainly. What he had said that perplexed them was that which is contained in Joh 16:16. Comp. Joh 16:17-19: "A little while and ye shall not see me," &c. This he had now explained by saying (Joh 16:28), "Again, I leave the world, and go to the Father." In this there was no ambiguity, and they expressed themselves satisfied with this explanation. {3} "proverb" or, parable __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 30 Verse 30. Now are we sure that thou knowest, &c. Their difficulty had been to understand what was the meaning of his declaration in Joh 16:16. About this they conversed among themselves, Joh 16:17-19. It is evident that they had not mentioned their difficulty to him, and that he had not even heard their conversation among themselves, Joh 16:19. When, therefore, by his answers to them (Joh 16:20-28), he showed that he clearly understood their doubts; and when he gave them an answer so satisfactory without their having inquired of him, it satisfied them that he knew the heart, and that he assuredly came from God. They were convinced that there was no need that any man should ask him, or propose his difficulties to him, since he knew them all and could answer them. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 31 Verse 31. Do ye now believe? Do you truly and really believe? This question was evidently asked to put them on a full examination of their hearts. Though they supposed that they had unshaken faith--faith that would endure every trial, yet he told them that they were about to go through scenes that would test them, and where they would need all their confidence in God. When we feel strong in the faith we should examine ourselves. It may be that we are deceived; and it may be that God may even then be preparing trials for us that will shake our faith to its foundation. The Syriac and Arabic read this in the indicative as an affirmation--"Ye do now believe." The sense is not affected by this reading. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 32 Verse 32. The hour cometh. To wit, on the next day, when he was crucified. Ye shall be scattered. See Mt 26:31. Every man to his own. That is, as in the margin, to his own home. You shall see me die, and suppose that my work is defeated, and return to your own dwellings. It is probable that the two disciples going to Emmaus were on their way to their dwellings, Luke, chapter 24. After his death all the disciples retired into Galilee, and were engaged in their common employment of fishing, Joh 21:1-14; Mt 28:7. Leave me alone. Leave me to die without human sympathy or compassion. See Barnes "Mt 26:31, See Barnes "Mt 26:56". Because the Father is with me. His Father was his friend. He had all along trusted in God. In the prospect of his sufferings he could still look to him for support. And though in his dying moments he suffered so much as to use the language, "Why hast thou forsaken me?" yet it was language addressed to him still as his God--"My God, my God." Even then he had confidence in God--confidence so strong and unwavering that he could say, "Into thy hands I commend my spirit," Lu 23:46. In all these sufferings he had the assurance that God was his friend, that he was doing his will, that he was promoting his glory, and that he looked on him with approbation. It matters little who else forsakes us if God be with us in the hour of pain and of death; and though poor, forsaken, or despised, yet, if we have the consciousness of his presence and his favour, then we may fear no evil. His rod and his staff, they will comfort us. Without his favour then, death will be full of horrors, though we be surrounded by weeping relatives, and by all the honour, and splendour, and wealth which the world can bestow. The Christian can die saying, I am not alone, because the Father is with me. The sinner dies without a friend that can alleviate his sufferings --without one source of real joy. {a} "in me ye might have peace" Joh 14:27; Ro 5:1; Eph 2:14 {b} "In the world" Joh 15:19-21; 2 Ti 3:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 16 - Verse 33 Verse 33. In me. In my presence, and in the aid which I shall render you by the Holy Spirit. In the world. Among the men to whom you are going. You must expect to be persecuted, afflicted, tormented. I have overcome the world. He overcame the prince of this world by his death, Joh 12:31. He vanquished the great foe of man, and triumphed over all that would work our ruin. He brought down aid and strength from above by his death; and by procuring for us the friendship of God and the influence of the Spirit; by his own instructions and example; by revealing to us the glories of heaven, and opening our eyes to see the excellence of heavenly things, he has furnished us with the means of overcoming all our enemies, and of triumphing in all our temptations. See Barnes "Joh 14:19"; See Barnes "Ro 8:34, also Ro 8:35-37, See Barnes "1 Jo 4:4, See Barnes "1 Jo 5:4, See Barnes "Re 12:11". Luther said of this verse "that it was worthy to be carried from Rome to Jerusalem upon one's knees." The world is a vanquished enemy; Satan is a humbled foe; and all that believers have to do is to put their trust in the Captain of their salvation, putting on the whole armour of God, assured that the victory is theirs, and that the church shall yet shine forth fair as the moon, clear as the sun, and terrible as an army with banners, So 6:10. {a} "in me you might have peace" Joh 14:27; Ro 5:1; Eph 2:14 {b} "In the world" Joh 15:19-21; 2 Ti 3:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 1 Verse 1. These words. The words addressed to them in the preceding chapters. They were proceeding to the garden of Gethsemane. It adds much to the interest of this prayer that it was offered in the stillness of the night, in the open air, and in the peculiarly tender circumstances in which Jesus and his apostles were. It is the longest prayer recorded in the New Testament. It was offered on the most tender and solemn occasion that has ever occurred in our world, and it is perhaps the most sublime composition to be found anywhere. Jesus was about to die. Having expressed his love to his disciples, and made known to them his last desires, he now commends them to the protection and blessing of the God of grace. This prayer is moreover a specimen of the manner of his intercession, and evinces the interest which he felt in behalf of all who should become his followers in all ages of the world. Lifted up his eyes. This was the common attitude of prayer. Comp. Lu 18:13. The hour is come. That is, the appointed time for his sufferings and death. Comp. See Barnes "Lu 12:27". Glorify thy Son. Honour thy Son. See Joh 11:4. Give to the world demonstration that I am thy Son. So sustain me, and so manifest thy power in my death, resurrection, and ascension, as to afford indubitable evidence that I am the Son of God. That thy Son also may glorify thee. This refers clearly to the manifestation of the honour of God which would be made by the spread of the gospel among men, Joh 17:2. Jesus prayed that God would so honour him in his death that striking proof might be furnished that he was the Messiah, and men thus be brought to honour God. By his death the law, the truth, and the mercy of God were honoured. By the spread of his gospel and the conversion of sinners; by all that Christ will do, now that he is glorified, to spread his gospel, God will be honoured. The conversion of a single sinner honours God; a revival of religion is an eminent means of promoting his honour; and the spread of the gospel among all nations shall yet do more than all other things to promote the honour of God among men. Whatever honours the Saviour honours God. Just as he is exalted in view of the mind, so will God be honoured and obeyed. {a} "the hour is come" Joh 12:28; 13:32 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 2 Verse 2. As thou hast given him power. It was on the ground of this power given to Christ that the apostles were commanded to go and teach all nations. See Barnes "Mt 28:18,19". All flesh. All men, Mt 24:22; Lu 3:6. That he should give eternal life. See Barnes "Joh 5:24". To as many as thou hast given him. See Barnes "Joh 10:16; 6:37". To all on whom the Father has purposed to bestow the blessings of redemption through his Son. God has a plan in all he does, extending to men as well as to other objects. One part of his plan was that the atonement of Christ should not be in vain. Hence he promised him that he should see of the travail of his soul and should be satisfied (Isa 53:11); and hence the Saviour had the assurance that the Father had given him a portion of the human family, and would apply this great work to them. It is to be observed here that the Saviour in this prayer makes an important distinction between "all flesh" and those who were "given him." He has power over all. He can control, direct, restrain them. Wicked men are so far under his universal dominion, and so far restrained by his power, that they will not be able to prevent his bestowing redemption on those were given him--that is, all who will believe on him. Long ago, if they had been able, they would have banished religion from the world; but they are under the power of Christ, and it is his purpose that there shall be "a seed to serve him," and that "the gates of hell shall not prevail" against his church. Men who oppose the gospel should therefore feel that they cannot prevent the salvation of Christians, and should be alarmed lest they be found "fighting against God." {b} "that he should give" Joh 5:27; 16:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 3 Verse 3. This is life eternal. This is the source of eternal life; or it is in this manner that it is to be obtained. The knowledge of God and of his Son Jesus Christ is itself a source of unspeakable and eternal joy. Comp. Joh 11:25; 6:63; 12:50. Might know thee. The word know here, as in other places, expresses more than a mere speculative acquaintance with the character and perfections of God. It includes all the impressions on the mind and life which a just view of God and of the Saviour is fitted to produce. It includes, of course, love, reverence, obedience, honour, gratitude, supreme affection. To know God as he is is to know and regard him as a lawgiver, a sovereign, a parent, a friend. It is to yield the whole soul to him, and strive to obey his law. The only true God. The only God, in opposition to all false gods. What is said here is in opposition to idols, not to Jesus himself, who, in 1 Jo 5:20, is called "the true God and eternal life." And Jesus Christ. To know Jesus Christ is to have a practical impression of him as he is that is, to suffer his character and work to make their due impression on the heart and life. Simply to have heard that there is a Saviour is not to know it. To have been taught in childhood and trained up in the belief of it is not to know it. To know him is to have a just, practical view of him in all his perfections--as God and man; as a mediator; as a prophet, a priest, and a king. It is to feel our need of such a Saviour, to see that we are sinners, and to yield the whole soul to him, knowing that he is a Saviour fitted to our wants, and that in his hands our souls are safe. Comp. Eph 3:19; Tit 1:16; Php 3:10; 1 Jo 5:20. In this verse is contained the sum and essence of the Christian religion, as it is distinguished from all the schemes of idolatry and philosophy, and all the false plans on which men have sought to obtain eternal life. The Gentiles worshipped many gods; the Christian worships one --the living and the true God; the Jew, the Deist, the Mohammedan, the Socinian, profess to acknowledge one God, without any atoning sacrifice and Mediator; the true Christian approaches him through the great Mediator, equal with the Father, who for us became incarnate, and died that he might reconcile us to God. {c} "this is life eternal" 1 Jo 5:11 {d} "know thee" Jer 9:23,24 {e} "the only true God" 1 Th 1:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 4 Verse 4. Have glorified thee. In my instructions and life. See his discourses everywhere, the whole tendency of which is to put honour on God. I have finished the work. Comp. Joh 19:30. When he says "I have finished," he probably means to include also his death. All the preparations for that death were made. He had preached to the Jews; he had given them full proof that he was the Messiah; he had collected his disciples; he had taught them the nature of his religion; he had given them his parting counsel, and there was nothing remaining to be done but to return to God. We see here that Jesus was careful that his great and important work should be done before his dying hour. He did not postpone it to be performed just as he was leaving the world. So completely had he done his work, that even before his death he could say, "I have finished the work." How happy would it be if men would imitate his example, and not leave their great work of life to be done on a dying bed! Christians should have their work accomplished, and when that hour approaches, have nothing to do but to die, and return to their Father in heaven. {g} "I have glorified" Joh 14:13 {h} "I have finished" Joh 19:30; 2 Ti 4:7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 5 Verse 5. With thine own self. In heaven, granting me a participation of the same honour which the Father has. He had just said that he had glorified God on the earth; he now prays that God would glorify him in heaven. With the glory. With the honour. This word also includes the notion of happiness, or everything which could render the condition blessed. Before the world was. There could not be a more distinct and clear declaration of the pre-existence of Christ than this. It means before the creation of the world; before there was any world. Of course, the speaker here must have existed then, and this is equivalent to saying that he existed from eternity. See Joh 1:1,2; 6:62; 3:13 Joh 16:28. The glory which he had then was that which was proper to the Son of God, represented by the expression being in the bosom of the Father (Joh 1:18), denoting intimacy, friendship, united felicity. The Son of God, by becoming incarnate, is represented as humbling himself (Greek, he "emptied himself"), Php 2:8. He laid aside for a time the external aspect of honour, and consented to become despised, and to assume the form of a servant. He now prays that God would raise him up to the dignity and honour which he had before his incarnation. This is the state to which he is now exalted, with the additional honour of having made atonement for sin, and having opened the way to save a race of rebels from eternal death. The lowest condition on earth is frequently connected with the highest honours of heaven. Man looks on the outward appearance. God looks to him that is humble and of a contrite spirit. {i} "with the glory" Joh 1:1,2; Php 2:6; He 1:3,10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 6 Verse 6. Have manifested thy name. The word name here includes the attributes or character of God. Jesus had made known his character, his law, his will, his plan of mercy--or, in other words, he had revealed GOD to them. The word name is often used to designate the person, Joh 15:21; Mt 10:22; Ro 2:24; 1 Ti 6:1. Which thou gavest me. God gave them to him in his purpose. He gave them by his providence. He so ordered affairs that they heard him preach and saw his miracles; and he gave them by disposing them to follow him when he called them. Thine they were. All men are God's by creation and by preservation, and he has a right to do with them as seemeth good in his sight. These men he chose to designate to be the apostles of the Saviour; and he committed them to him to be taught, and then commissioned them to carry his gospel, though amid persecutions, to the ends of the world. God has a right to the services of all; and he has a right to appoint us to any labour, however humble, or hazardous, or wearisome, where we may promote his glory and honour his name. {k} "manifested" Ps 22:22; Joh 17:26 {l} "the men which thou gavest" Ro 8:30; Joh 17:2,9,11 {m} "they have kept thy word" Heb 3:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 7 Verse 7. They have known. They have been taught that and have believed it. Hast given me. This refers, doubtless, to the doctrine of Christ, Joh 17:8. They are assured that all my instructions are of God. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 8 Verse 8. The words. The doctrines. Christ often represented himself as instructed and sent to teach certain great truths to men. Those he taught, and no others. See Barnes "Joh 5:30". {n} "the words thou givest me" Joh 6:68; 14:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 9 Verses 9,10. I pray for them. In view of their dangers and trials, he sought the protection and blessing of God on them. His prayer was always answered. Not for the world. The term world here, as elsewhere, refers to wicked, rebellious, vicious men. The meaning of this expression here seems to be this: Jesus is praying for his disciples. As a reason why God should bless them, he says that they were not of the world; that they had been taken out of the world; that they belonged unto God. The petition was not offered for wicked, perverse, rebellious men, but for those who were the friends of God and were disposed to receive his favours. This passage, then, settles nothing about the question whether Christ prayed for sinners. He then prayed for his disciples, who were not those who hated him and disregarded his favours. He afterward extended the prayer for all who should become Christians, Joh 17:20. When on the cross he prayed for his crucifiers and murderers, Lu 23:34. For they are thine. This is urged as a reason why God should protect and guide them. His honour was concerned in keeping them; and we may always fill our mouths with such arguments when we come before God, and plead that his honour will be advanced by keeping us from evil, and granting us all needful grace. I am glorified in them. I am honoured by their preaching and lives. The sense of this passage is, "Those who are my disciples are thine. That which promotes my honour will also promote thine. I pray, therefore, that they may have needful grace to honour my gospel, and to proclaim it among men." {o} "I pray not for the world" 1 Jo 5:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 10 Verse 10. No Barnes text on this verse. {p} "all mine are thine" Joh 16:15 {q} "I am glorified in them" Ga 1:24; 1 Pe 2:9 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 11 Verse 11. I am no more in the world. I have finished my work among men, and am about to leave the world. See Joh 17:4. These are in the world. They will be among wicked men and malignant foes. They will be subject to trials and persecutions. They will need the same protection which I could give them if I were with them. Keep. Preserve, defend, sustain them in trials, and save them from apostasy. Through thine own name. Our translators seem to have understood this expression as meaning "keep by thy power," but this probably is not its meaning. It is literally "keep in thy name." And if the term name be taken to denote God himself and his perfections (See Barnes "Joh 17:6") , it means "keep in the knowledge of thyself. Preserve them in obedience to thee and to thy cause. Suffer them not to fall away from thee and to become apostates." That they may be one. That they may be united. As we are. This refers not to a union of nature, but of feeling, plan, purpose. Any other union between Christians is impossible; but a union of affection is what the Saviour sought, and this he desired might be so strong as to be an illustration of the unchanging love between the Father and the Son. See Joh 17:21-23. {r} "keep through" 1 Pe 1:5; Jude 1:24 {s} "thine own name" Pr 18:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 12 Verse 12. While I was with them in the world. While I was engaged with them among other men--surrounded by the people and the temptations of the world. Jesus had now finished his work among the men of the world, and was performing his last offices with his disciples. I kept them. By my example, instructions, and miracles. I preserved them from apostasy. In thy name. In the knowledge and worship of thee. Joh 17:6-11. Those that thou gavest me, &c. The word "gavest" is evidently used by the Saviour to denote not only to give to him to be his real followers, but also as apostles, It is here used, probably, in the sense of giving as apostles. God had so ordered it by his providence that they had been given to him to be his apostles and followers; but the terms "thou gavest me" do not of necessity prove that they were true believers. Of Judas Jesus knew that he was a deceiver and a devil, Joh 6:70: "Have not I chosen you twelve, and one of you is a devil?" Judas is there represented as having been chosen by the Saviour to the apostleship, and this is equivalent to saying that he was given to him for this work; yet at the same time he knew his character, and understood that he had never been renewed. None of them. None of those chosen to the apostolic office. But the son of perdition. See Barnes "Mt 1:1". The term son was given by the Hebrews to those who possessed the character described by the word or name following. Thus, sons of Belial-those who possessed his character; children of wisdom -those who were wise, Mt 11:19. Thus Judas is called a son of perdition because he had the character of a destroyer. He was a traitor and a murderer. And this shows that he who knew the heart regarded his character as that of a wicked man--one whose appropriate name was that of a son of perdition. That the scripture, &c. See Barnes "Joh 13:18". Comp. Ps 41:9. {t} "that the scripture might be fulfilled" Ps 109:8; Ac 1:20 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 13 Verse 13. My joy fulfilled, &c. See Barnes "Joh 15:11". The expression "my joy" here probably refers to the joy of the apostles respecting the Saviour--the joy which would result from his resurrection, ascension, and intercession in heaven. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 14 Verse 14. I have given them &c. See Joh 17:18. The world hath hated them. Joh 15:18-21. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 15 Verse 15. That thou shouldest take them out of the world. Though they were going into trials and persecutions, yet Jesus did not pray that they might be removed soon from them. It was better that they should endure them, and thus spread abroad the knowledge of his name. It would be easy for God to remove his people at once to heaven, but it is better for them to remain, and show the power of religion in supporting the soul in the midst of trial, and to spread his gospel among men. Shouldest keep them, from the evil. This may mean either from the evil one--that is, the devil, or from evil in general--that is, from apostasy, from sinking in temptation. Preserve them from that evil, or give them such grace that they may endure all trials and be sustained amid them. See Barnes "Mt 16:13". It matters little how long we are in this world if we are kept in this manner. {v} "that thou shouldest" Ga 1:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 16 Verse 16. See Joh 15:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 17 Verse 17. Sanctify them. This word means to render pure, or to cleanse from sins, 1 Th 5:20; 1 Co 6:11. Sanctification in the heart of a Christian is progressive. It consists in his becoming more like God and less attached to the world; in his getting the ascendancy over evil thoughts, and passions, and impure desires; and in his becoming more and more weaned from earthly objects, and attached to those things which are unseen and eternal. The word also means to consecrate, to set apart to a holy office or purpose. See Joh 17:19; also See Barnes "Joh 10:36". When Jesus prayed here that God would sanctify them, he probably included both these ideas, that they might be made personally more holy, and might be truly consecrated to God as the ministers of his religion. Ministers of the gospel will be really devoted to the service of God just in proportion as they are personally pure. Through thy truth. Truth is a representation of things as they are. The Saviour prayed that through those just views of God and of themselves they might be made holy. To see things as they are is to see God to be infinitely lovely and pure; his commands to be reasonable and just; heaven to be holy and desirable; his service to be easy, and religion pleasant, and sin odious; to see that life is short, that death is near; that the pride, pomp, pleasures, wealth, and honours of this world are of little value, and that it is of infinite importance to be prepared to enter on the eternal state of being. He that sees all this, or that looks on things as they are, will desire to be holy. He will make it his great object to live near to God and to glorify his name. In the sanctification of the soul God makes use of all truth, or of everything fitted to make a representation of things as they are to the mind. His Word states that and no more; his Spirit and his providence do it. The earth and the heavens, the seasons, the sunshine and the rain, are all fitted to teach us his goodness and power, and lead us to him. His daily mercies tend to the same end, and afflictions have the same design. Our own sickness teaches us that we are soon to die. The death of a friend teaches us the instability of all earthly comforts, and the necessity of seeking better joys. All these things are fitted to make just representations to the mind, and thus to sanctify the soul. As the Christian is constantly amid these objects, so he should be constantly growing in grace, and daily and hourly gaining new and deeper impressions of the great truths of religion. Thy word is truth. All that thou hast spoken--that is, all that is contained in the Bible. All the commands and promises of God; his representations of his own character and that of man; his account of the mission and death of his Son; of the grave, the resurrection, judgment, and eternity, all tend to represent things as they are, and are thus fitted to sanctify the soul. We have here also the testimony of the Saviour that the revelation which God has given is true. All that God has spoken is true, and the Christian should rejoice and the sinner should tremble. See Ps 19:7-14. {w} "Sanctify" Ac 15:9; Eph 5:26; 2 Th 2:13 {x} "thy word is truth" Ps 119:151 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 19 Verse 19. I sanctify myself. I consecrate myself exclusively to the service of God. The word sanctify does not refer here to personal sanctification, for he had no sin, but to setting himself apart entirely to the work of redemption. That they also, &c. 1st. That they might have an example of the proper manner of labouring in the ministry, and might learn of me how to discharge its duties. Ministers will understand their work best when they most faithfully study the example of their great model, the Son of God. 2nd. That they might be made pure by the effect of my sanctifying myself--that is, that they might be made pure by the shedding of that blood which cleanses from all sin. By this only can men be made holy; and it was because the Saviour so sanctified himself, or set himself to this work so unreservedly as to shed his own blood, that any soul can be made pure and fit for the kingdom of God. {y} "And for their sakes" 1 Co 1:2,30 {1} "sanctified", or "truly sanctified" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 20 Verses 20,21. Neither pray I for these alone, &c. Not for the apostles only, but for all who shall be converted under the preaching of the gospel. They will all need similar grace and be exposed to similar trials. It is a matter of unspeakable joy that each Christian, however humble or unknown to men--however poor, unlearned, or despised, can reflect that he was remembered in prayer by him whom God heareth always. We value the prayers of pious friends. How much more should we value this petition of the Son of God! To that single prayer we who are Christians owe infinitely more real benefits than the world can ever bestow; and in the midst of any trials we may remember that the Son of God prayed for us, and that the prayer was assuredly heard, and will be answered in reference to all who truly believe. All may be one. May be united as brethren. Christians are all redeemed by the same blood, and are going to the same heaven. They have the same wants, the same enemies, the same joys. Though they are divided into different denominations, yet they will meet at last in the same abodes of glory. Hence they should feel that they belong to the same family, and are children of the same God and Father. There are no ties so tender as those which bind us in the gospel. There is no friendship so pure and enduring as that which results from having the same attachment to the Lord Jesus. Hence Christians, in the New Testament, are represented as being indissolubly united--parts of the same body, and members of the same family, Ac 4:32-35. 1 Co 12:4-31; Eph 2:20-22; Ro 12:5. On the ground of this union they are exhorted to love one another, to bear one another's burdens, and to study the things that make for peace, and things wherewith one may edify another, Eph 4:3; Ro 12:5-16. As thou, Father, art in me. See Joh 14:10 This does not affirm that the union between Christians should be in all respects like that between the Father and the Son, but only in the points in which they are capable of being compared. It is not the union of nature which is referred to, but the union of plan, of counsel, of purpose--seeking the same objects, and manifesting attachment to the same things, and a desire to promote the same ends. That they also may be one in us. To be in God and in Christ is to be united to God and Christ. The expression is common in the New Testament. The phrase here used denotes a union among all Christians founded on and resulting from a union to the same God and Saviour. That the world may believe, &c. That the world, so full of animosities and fightings, may see the power of Christian principle in overcoming the sources of contention and producing love, and may thus see that a religion that could produce this must be from heaven. See Barnes "Joh 13:34". This was done. Such was the attachment of the early Christians to each other, that a heathen was constrained to say, "See how these Christians love one another!" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 21 Verse 21. No notes from Barnes on this verse. {z} "That they all may be one" Ro 12:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 22 Verse 22. And the glory, &c. The honour which thou hast conferred on me by admitting me to union with thee, the same honour I have conferred on them by admitting them to like union with me. May be one, even as we are one. Not in nature, or in the mode of existence-for this was not the subject of discourse, and would be impossible--but in feeling, in principle, in purpose. Evincing, as the Father and the Son had always done, the same great aim and plan; not pursuing different interests, or counteracting each other's purposes, or forming parties, but seeking the same ends by the same means. This is the union between the Father and the Son. Always, in the creation, preservation, and redemption of the world, the Father and the Son have sought the same object, and this is to be the model on which Christians should act. {a} "And the glory which thou gavest" 2 Co 3:15 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 23 Verse 23. May be made perfect in one. That their union may be complete. That there may be no jars, discords, or contentions. A machine is perfect or complete when it has all its parts and is in good order--when there is no portion of it wanting. So the union of Christians, for which the Saviour prayed, would be complete or perfect if there were no controversies, no envyings, no contentions, and no heart-burnings and jealousies. It is worthy of remark here how entirely the union of his people occupied the mind of Jesus as he drew near to death. He saw the danger of strifes and contentions in the church. He knew the imperfections of even the best of men. He saw how prone they would be to passion and ambition; how ready to mistake love of sect or party for zeal for pure religion; how selfish and worldly men in the church might divide his followers, and produce unholy feeling and contention; and he saw, also, how much this would do to dishonour religion. Hence he took occasion, when he was about to die, to impress the importance of union on his disciples. By solemn admonition, and by most tender and affecting appeals to God in supplication, he showed his sense of the value of this union. He used the most sublime and impressive illustration; he adverted to the eternal union between the Father and himself; he reminded them of his love, and of the effect that their union would have on the world, to fix it more deeply in their hearts. The effect has shown the infinite wisdom of the Saviour. The contentions and strifes of Christians have shown his knowledge in foreseeing it. The effect of all this on religion has shown that he understood the value of union. Christians have contended long enough. It is time that they should hear the parting admonitions of their Redeemer, and go unitedly against their common foe. The world still lies in wickedness; and the friends of Jesus, bound by the cords of eternal love, should advance together against the common enemy, and spread the triumphs of the gospel around the globe. All that is needful now, under the blessing of God, to convince the world that God sent the Lord Jesus, is that very union among all Christians for which he prayed; and when that union of feeling, and purpose, and action shall take place, the task of sending the gospel to all nations will be soon accomplished, and the morning of the millennial glory will dawn upon the world. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 24 Verse 24. I will. This expression, though it commonly denotes command, is here only expressive of desire. It is used in prayer, and it was not the custom of the Saviour to use language of command when addressing God. It is often used to express strong and earnest desire, or a pressing and importunate wish, such as we are exceedingly anxious should not be denied, Mr 6:25; 10:35; Mt 12:38; 15:28. Where I am. In heaven. The Son of God was still in the bosom of the Father, Joh 1:18. See Barnes "Joh 7:34". Probably the expression here means where I shall be. My glory. My honour and dignity when exalted to the right hand of God. The word "behold" implies more than simply seeing; it means also to participate, to enjoy. See Barnes "Joh 3:3, See Barnes "Mt 5:8". Thou lovedst me, &c. This is another of the numerous passages which prove that the Lord Jesus existed before the creation of the world. It is not possible to explain it on any other supposition. {b} "be with me where I am" 1 Th 4:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 25 Verse 25. Hath not known thee. See Barnes "Joh 17:3". __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 17 - Verse 26 Verse 26. Thy name. See Barnes "Joh 17:6". And will declare it. After my resurrection, and by the influence of the Holy Spirit, Lu 24:45; Ac 1:3. I in them. By my doctrines and the influences of my Spirit. That my religion may show its power, and produce its proper fruits in their minds, Ga 4:19. The discourse in the fourteenth, fifteenth, and sixteenth chapters is the most tender and sublime that was ever pronounced in our world. No composition can be found anywhere so fitted to sustain the soul in trial or to support it in death. This sublime and beautiful discourse is appropriately closed by a solemn and most affecting prayer--a prayer at once expressive of the profoundest reverence for God and the tenderest love for men--simple, grave, tender, sublime, and full of consolation. It is the model for our prayers, and with like reverence, faith, and love we should come before God. This prayer for the church will yet be fully answered; and he who loves the church and the world cannot but cast his eyes onward to that time when all believers shall be one; when contentions, bigotry, strife, and anger shall cease; and when, in perpetual union and love, Christians shall show forth the power and purity of that holy gospel with which the Saviour came to bless mankind. Soon may that happy day arise! __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 1 Verse 1. The brook Cedron. This was a small stream that flowed to the east of Jerusalem, through the valley of Jehoshaphat, and divided the city from the Mount of Olives. It was also called Kidron and Kedron. In summer it is almost dry. The word used here by the evangelist--ceimarrou denotes properly a water-stream (from ceima shower or water, and rew, rodv, to flow, flowing), and the idea is that of a stream that was swollen by rain or by the melting of the snow (Passow, Lex.). This small rivulet runs along on the east of Jerusalem till it is joined by the water of the pool of Siloam, and the water that flows down on the west side of the city through the valley of Jehoshaphat, and then goes off in a south-east direction to the Dead Sea. (See the Map of the Environs of Jerusalem in vol. i.) Over this brook David passed when he fled from Absalom, 2 Sa 15:23. It is often mentioned in the Old Testament, 1 Ki 15:13; 2 Ch 15:16; 2 Ch 30:14; 2 Ki 23:6,12. Where was a garden. On the west side of the Mount of Olives. This was called Gethsemane. See Barnes "Mt 26:36". It is probable that this was the property of some wealthy man in Jerusalem--perhaps some friend of the Saviour. It was customary for the rich in great cities to have country-seats in the vicinity. This, it seems, was so accessible that Jesus was accustomed to visit it, and yet so retired as to be a suitable place for devotion. {a} "Cedron" 2 Sa 15:23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 2 Verse 2. Jesus ofttimes resorted thither. For what purpose he went there is not declared, but it is probable that it was for retirement and prayer. He had no home in the city, and he sought this place, away from the bustle and confusion of the capital, for private communion with God. Every Christian should have some place--be it a grove, a room, or a garden--where he may be alone and offer his devotions to God. We are not told much of the private habits of Jesus, but we are permitted to know so much of him as to be assured that he was accustomed to seek for a place of retirement, and during the great feasts of the Jews the Mount of Olives was the place which he chose, Lu 21:37; Mt 21:17; Joh 8:1. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 3 Verse 3. A band. See Barnes "Mt 26:47" See Barnes "Mt 27:27"; John passes over the agony of Jesus in the garden, probably because it was so fully described by the other evangelists. Lanterns, &c. This was the time of the full moon, but it might have been cloudy, and their taking lights with them shows their determination to find him. {b} "Judas, then" Mt 26:47; Mr 14:43; Lu 22:47 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 4 Verse 4. No Barnes text on this verse. {c} "knowing all things that should" Joh 10:17,18; Ac 2:28 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 5 Verse 5. No Barnes text on this verse. {d} "Jesus of Nazareth" Mt 2:23; Joh 19:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 6 Verse 6. They went backward, &c. The cause of their retiring in this manner is not mentioned. Various things might have produced it. The frank, open, and fearless manner in which Jesus addressed them may have convinced them of his innocence, and deterred them from prosecuting their wicked attempt. His disclosure of himself was sudden and unexpected; and while they perhaps anticipated that he would make an effort to escape, they were amazed at his open and bold profession. Their consciences reproved them for their crimes, and probably the firm, decided, and yet mild manner in which Jesus addressed them, the expression of his unequalled power in knowing how to find the way to the consciences of men, made them feel that they were in the presence of more than mortal man. There is no proof that there was here any miraculous power, any mere physical force, and to suppose that there was greatly detracts from the moral sublimity of the scene. {e} "they went backward" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 8 Verse 8. Let these go their way. These apostles. This shows his care and love even in the hour of danger. He expected to die. They were to carry the news of his death to the ends of the earth. Hence he, the faithful Captain of salvation, went foremost into trials; he, the Good Shepherd, secured the safety of the flock, and went before them into danger. By the question which he asked those who came out against him, he had secured the safety of his apostles. He was answered that they sought for him. He demanded that, agreeably to their declaration, they should take him only, and leave his followers at liberty. The wisdom, caution, and prudence of Jesus forsook him in no peril, however sudden, and in no circumstances, however difficult or trying. {f} "I am he" Isa 53:6; Eph 5:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 9 Verse 9. The saying. Joh 17:12. As he had kept them for more than three years, so he still sought their welfare, even when his death was near. {g} "Of them which thou gavest" Joh 17:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 10 Verses 10,11. See Barnes "Mt 26:51, See Barnes "Mt 26:52". The servant's name was Malchus. His name is mentioned by neither of the other evangelists, nor is it said by the other evangelists who was the disciple that gave the blow. It is probable that both Peter and the servant were alive when the other gospels were written. {h} "Then Simon Peter" Mt 26:51; Mr 14:47; Lu 22:49,50 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 11 Verse 11. No Barnes text on this verse. {i} "the cup which my Father" Mt 20:22; 26:39,42 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 12 Verse 12. See Mt 26:50. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 13 Verse 13. To Annas first. Probably his house was nearest to them, and he had great authority and influence in the Jewish nation. He had been himself a long time high-priest; he had had five sons who had successively enjoyed the office of high-priest, and that office was now filled by his son-in-law. It was of importance, therefore, to obtain his sanction and counsel in their work of evil. That same year. Joh 11:14. {k} "Annas" Lu 3:2 {1} "that same year" "And Annas send Christ bound unto Caiphas, the high priest," Joh 18:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 14 Verse 14. Which gave counsel, &c. Joh 11:49,50. This is referred to her, probably, to show how little prospect there was that Jesus would have justice done him in the hands of a man who had already pronounced on the case. {l} "gave counsel to the Jews. Joh 11:49,50 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 15 Verses 15-18. See Barnes "Mt 26:57, See Barnes "Mt 26:58". Another disciple. Not improbably John. Some critics, however, have supposed that this disciple was one who dwelt at Jerusalem, and who, not being a Galilean, could enter the palace without suspicion. John, however, mentions the circumstance of his being known to them, to show why it was that he was not questioned as Peter was. It is not probable that any danger resulted from its being known that he was a follower of Jesus, or that any harm was meditated on them for this. The questions asked Peter were not asked by those in authority, and his apprehensions which led to his denial were groundless. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 16 Verse 16. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 17 Verse 17. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 19 Verse 19. The high-priest then asked Jesus of his disciples. To ascertain their number and power. The charge on which they wished to arraign him was that of sedition, or of rebellion against Caesar. To make that plausible, it was necessary to show that he had made so many disciples as to form a strong and dangerous faction; but, as they had no direct proof of that, the high-priest insidiously and improperly attempted to draw the Saviour into a confession. Of this he was aware, and referred him to the proper source of evidence--his open, undisguised conduct before the world. His doctrine. His teaching. The sentiments that he inculcated. The object was doubtless to convict him of teaching sentiments that tended to subvert the Mosaic institutions, or that were treasonable against the Roman government. Either would have answered the design of the Jews, and they doubtless expected that he--an unarmed and despised Galilean, now completely in their power--would easily be drawn into confessions which art and malice could use to procure his condemnation. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 20 Verse 20. Openly to the world. If his doctrine had tended to excite sedition and tumult, if he had aimed to overthrow the government, he would have trained his friends in secret; he would have retired from public view, and would have laid his plans in private. This is the case with all who attempt to subvert existing establishments. Instead of that, he had proclaimed his views to all. He had done it in every place of public concourse--in the synagogue and in the temple. He here speaks the language of one conscious of innocence and determined to insist on his rights. Always resort. Constantly assemble. They were required to assemble there three times in a year, and great multitudes were there constantly. In secret, &c. He had taught no private or concealed doctrine. He had taught nothing to his disciples which he had not himself taught in public and commanded them to do, Mt 10:27; Lu 12:3. {n} "I spoke openly to the world" Lu 4:15; Joh 7:14,26,28; 8:2 {o} "in secret have I said nothing" Ac 26:26 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 21 Verse 21. Why askest thou me? Ask them, &c. Jesus here insisted on his rights, and reproves the high-priest for his unjust and illegal manner of extorting a confession from him. If he had done wrong, or taught erroneous and seditious doctrines, it was easy to prove it, and the course which he had a right to demand was that they should establish the charge by fair and incontrovertible evidence. We may here learn, 1st. That, though Jesus was willing to be reviled and persecuted, yet he also insisted that justice should be done him. 2nd. He was conscious of innocence, and he had been so open in his conduct that he could appeal to the vast multitudes which had heard him as witnesses in his favour. 3rd. It is proper for us, when persecuted and reviled, meekly but firmly to insist on our rights, and to demand that justice shall be done us. Laws are made to protect the innocent as well as to condemn the guilty. 4th. Christians, like their Saviour, should so live that they may confidently appeal to all who have known them as witnesses of the sincerity, purity, and rectitude of their lives, 1 Pe 4:13-16. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 22 Verse 22. One of the officers. One of the inferior officers, or those who attended on the court. With the palm of his hand. This may mean, wave him a blow either with the open hand or with a rod"--the Greek does not determine which. In whatever way it was done, it was a violation of all law and justice. Jesus had showed no disrespect for the office of the high-priest, and if he had, this was not the proper way to punish it. The Syriac reads thus: "Smote the cheek of Jesus." The Vulgate and Arabic: "Gave him a blow." {2} "with the palm of his hand" or, "with a rod" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 23 Verse 23. Spoken evil. In my answer to the high-priest. If there was any disrespect to the office, and want of regard for the law which appointed him, then testify to the fact, and let punishment be inflicted according to the law; comp. Ex 22:28. But if well, an accused person is on trial he is under the protection of the court, and has a right to demand that all legal measures shall be taken to secure his rights. On this right Jesus insisted, and thus showed that, though he had no disposition to take revenge, yet he claimed that, when arraigned, strict justice should be done. This shows that his precept that when we are smitten on one cheek we should turn the other (Mt 5:39), is consistent with a firm demand that justice should be done us. That precept refers, besides, rather to private matters than to judicial proceedings. It does not demand that, when we are unjustly arraigned or assaulted, and when the law is in our favour, we should sacrifice our rights to the malignant accuser. Such a surrender would be injustice to the law and to the community, and be giving legal triumph to the wicked, and destroying the very end of all law. In private matters this effect would not follow, and we should there bear injuries without reviling or seeking for vengeance. {q} "but if well" 1 Pe 2:19-23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 24 Verse 24. Comp. Joh 18:13 with Mt 26:57. {3} "Now Annas" Joh 18:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 25 Verses 25,26. See Barnes "Mt 27:1,2". See Barnes "Mt 26:72, also Mt 26:73-74. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 26 Verse 26. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 27 Verse 27. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 28 Verse 28. See Mt 27:1,2. Hall of judgment. The praetorium--the same word that in Mt 27:27, is translated common hall. See Barnes "Mt 27:27". It was the place where the Roman praetor, or governor, heard and decided cases brought before him. Jesus had been condemned by the Sanhedrim, and pronounced guilty of death (Mt 26:66); but they had not power to carry their sentence into execution (Joh 18:31), and they therefore sought that he might be condemned and executed by Pilate. Lest they should be defiled. They considered the touch of a Gentile to be a defilement, and on this occasion, at least, seemed to regard it as a pollution to enter the house of a Gentile. They took care, therefore, to guard themselves against what they considered ceremonial pollution, while they were wholly unconcerned at the enormous crime of putting the innocent Saviour to death, and imbruing their hands in their Messiah's blood. Probably there is not anywhere to be found among men another such instance of petty regard to the mere ceremonies of the law and attempting to keep from pollution, at the same time that their hearts were filled with malice, and they were meditating the most enormous of all crimes. But it shows us how much more concerned men will be at the violation of the mere forms and ceremonies of religion than at real crime, and how they endeavour to keep their consciences at ease amid their deeds of wickedness by the observance of some of the outward ceremonies of religion--by mere sanctimoniousness. That they might eat the passover. See Barnes "Mt 26:2, See Barnes "Mt 26:17". This defilement, produced by contact with a Gentile, they considered as equivalent to that of the contact of a dead body (Le 22:4-6; Nu 5:2), and as disqualifying them to partake of the passover in a proper manner. The word translated passover means properly the paschal lamb which was slain and eaten on the observance of this feast. This rite Jesus had observed with his disciples the day before this. It has been supposed by many that he anticipated the usual time of observing it one day, and was crucified on the day on which the Jews observed it; but this opinion is improbable. The very day of keeping the ordinance was specified in the law of Moses, and it is not probable that the Saviour departed from the commandment. All the circumstances, also, lead us to suppose that he observed it at the usual time and manner, Mt 26:17,19. The only passage which has led to a contrary opinion is this in John; but here the word passover does not, of necessity, mean the paschal lamb. It probably refers to the feast which followed the sacrifice of the lamb, and which continued seven days. Comp. Nu 28:16,17. The whole feast was called the Passover, and they were unwilling to defile themselves, even though the paschal lamb had been killed, because it would disqualify them for participating in the remainder of the ceremonies (Lightfoot). {s} "Then led they Jesus" Mt 27:2; Mr 15:1; Lu 23:1 {4} "the hall of judgment" or, "Pilate's house" {t} "lest they should be defiled" Ac 10:28 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 29 Verse 29. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 30 Verse 30. If he were not a malefactor. A violator of the law. If we had not determined that he was such, and was worthy of death, Mt 26:66. From this it appears that they did not deliver him up to be tried, but hoped that Pilate would at once give sentence that he should be executed according to their request. It is probable that in ordinary cases the Roman governor was not accustomed to make very strict inquiry into the justice of the sentence. The Jewish Sanhedrim tried causes and pronounced sentence, and the sentence was usually approved by the governor; but in this case Pilate, evidently contrary to their expectations, proceeded himself to rehear and retry the cause. He had doubtless heard of the miracles of Jesus. He seems to have been strongly prepossessed with the belief of his innocence. He knew that they had delivered him from mere envy (Mt 27:18), and hence he inquired of them the nature of the case, and the kind of charge which they expected to substantiate against him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 31 Verse 31. Judge him, &c. The Jews had not directly informed him that they had judged him and pronounced him worthy of death. Pilate therefore tells them to inquire into the case; to ascertain the proof of his guilt, and to decide on what the law of Moses pronounced. It has been doubted whether this gave them the power of putting him to death, or whether it was not rather a direction to them to inquire into the case, and inflict on him, if they judged him guilty, the mild punishment which they were yet at liberty to inflict on criminals. Probably the former is intended. As they had already determined that in their view this case demanded the punishment of death, so in their answer to Pilate they implied that they had pronounced on it, and that he ought to die. They still, therefore, pressed it on his attention, and refused to obey his injunction to judge him. It is not lawful, &c. The Jews were accustomed to put persons to death still in a popular tumult (Ac 7:59,60), but they had not the power to do it in any case in a regular way of justice. When they first laid the plan of arresting the Saviour, they did it to kill him (Mt 26:4); but whether they intended to do this secretly, or in a tumult, or by the concurrence of the Roman governor, is uncertain. The Jews themselves say that the power of inflicting capital punishment was taken away about forty years before the destruction of the temple; but still it is probable that in the time of Christ they had the power of determining on capital cases in instances that pertained to religion (Josephus, Antiq., b. xiv. ch. 10, 2; comp. Jewish Wars, b. vt. ch. 2, § 4). In this case, however, it is supposed that their sentence was to be confirmed by the Roman governor. But it is admitted on all hands that they had not this power in the case of seditions, tumults, or treason against the Roman government. If they had this power in the case of blasphemy and irreligion, they did not dare to exert it here, because they were afraid of tumult among the people (Mt 26:5); hence they sought to bring in the authority of Pilate. To do this, they endeavoured to make it appear that it was a case of sedition and treason, and one which therefore demanded the interference of the Roman governor. Hence it was on this charge that they arraigned him, Lu 23:2. Thus a tumult might be avoided, and the odium of putting him to death they expected would fall, not on themselves, but on Pilate. {u} "It is not lawful" Ge 49:10; Eze 21:27 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 32 Verse 32. That the saying of Jesus, &c. To wit, that he would be delivered into the hands of the Gentiles and be crucified, Mt 20:19. Neither of these things would have happened if he had been put to death in the way that the Jews first contemplated, Mt 26:4. Though it should be admitted that they had the power, in religious cases, to do this, yet in such a case it would not have been done, as Jesus predicted, by the Gentiles; and even if it should be admitted that they had the right to take life, yet they had not the right to do it by crucifixion. This was particularly a Roman punishment. And thus it was ordered, in the providence of God, that the prediction of Jesus in both these respects was fulfilled. {v} "That the saying of Jesus" Mt 20:19; Lu 18:32,33 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 33 Verse 33. Art thou the King of the Jews? This was after they had accused him of perverting the nation, and forbidding to give tribute to Caesar, Lu 23:2,3. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 34 Verse 34. Of thyself. From any conviction of your own mind, or any apprehension of danger. During all the time in which you have been praetor, have you seen anything in me that has led you to apprehend sedition or danger to the Roman power? This evidently was intended to remind Pilate that nothing was proved against him, and to caution him against being influenced by the malicious accusations of others. Jesus demanded a just trial, and claimed that Pilate should not be influenced by any reports that he might have heard of him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 35 Verse 35. Am I a Jew? Am l likely to be influenced by Jewish prejudices and partialities? Am not I, being a Roman, likely to judge impartially, and to decide on the accusations without being biassed by the malignant charges of the accusers? Thine own nation &c. In this Pilate denies that it was from anything thing that he had observed that Jesus was arraigned. He admits that it was from the accusation of others; but then he tells the Saviour that the charge was one of moment, and worthy of the deepest attention. It had come from the very nation of Jesus, from his own countrymen, and from the highest authority among the people. As such it demanded consideration, and Pilate besought him to tell him what he had done--that is, what there had been in his conduct that had given occasion for this charge. {w} "own nation" Joh 19:11; Ac 3:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 36 Verse 36. My kingdom, &c. The charge on which Jesus was arraigned was that of laying claim to the office of a king. He here substantially admits that he did claim to be a king, but not in the sense in which the Jews understood it. They charged him with attempting to set up an earthly kingdom, and of exciting sedition against Caesar. In reply to this, Jesus says that his kingdom is not of this world--that is, it is not of the same nature as earthly kingdoms. It was not originated for the same purpose, or conducted on the same plan. He immediately adds a circumstance in which they differ. The kingdoms of the world are defended by arms; they maintain armies and engage in wars. If the kingdom of Jesus had been of this kind, he would have excited the multitudes that followed him to prepare for battle. He would have armed the hosts that attended him to Jerusalem. He would not have been alone and unarmed in the garden of Gethsemane. But though he was a king, yet his dominion was over the heart, subduing evil passions and corrupt desires, and bringing the soul to the love of peace and unity. Not from hence. That is, not from this world. {x} "answered" 1 Ti 6:13 {y} "My kingdom" Ps 45:3,6; Isa 9:6,7; Da 2:44; 7:14; Zec 9:9; Lu 12:14 Joh 6:15; Ro 14:17; Col 1:13 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 37 Verse 37. Art thou a king then? Dost thou admit the charge in any sense, or dost thou lay claim to a kingdom of any kind? Thou sayest, &c. This is a form of expression denoting affirmation. It is equivalent to yes. That I am a king. This does not mean simply that Pilate affirmed that he was a king; it does not appear that he had done this; but it means, "Thou affirmest the truth; thou declarest what is correct, for I am, a king." I am a king in a certain sense, and do not deny it. To this end, &c. Comp. Joh 3:11,12, &c. Jesus does not here affirm that he was born to reign, or that this was the design of his coming; but it was to bear witness to and to exhibit the truth. By this he showed what was the nature of his kingdom. It was not to assert power; not to collect armies; not to subdue nations in battle. It was simply to present truth to men, and to exercise dominion only by the truth. Hence the only power put forth in restraining the wicked, in convincing the sinner, in converting the heart, in guiding and leading his people, and in sanctifying them, is that which is produced by applying truth to the mind. Men are not forced or compelled to be Christians. They are made to see that they are sinners, that God is merciful, that they need a Redeemer, and that the Lord Jesus is fitted to their case, and yield themselves then wholly to his reign. This is all the power ever used in the kingdom of Christ, and no men in his church have a right to use any other. Alas! how little have persecutors remembered this! And how often, under the pretence of great regard for the kingdom of Jesus, have bigots attempted by force and flames to make all men think as they do! We see here the importance which Jesus attached to truth. It was his sole business in coming into the world, He had no other end than to establish it. We therefore should value it, and seek for it as for hid treasures, Pr 23:23. Every one, &c. See Joh 8:47. {z} "I should bear witness" Isa 55:4; Re 1:5; 3:14 {a} "Every one that is of the truth" Joh 8:47; 1 Jo 4:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 38 Verse 38. What is truth? This question was probably asked in contempt, and hence Jesus did not answer it. Had the question been sincere, and had Pilate really sought it as Nicodemus had done (Joh 3:1), Jesus would not have hesitated to explain to him the nature of his kingdom. They were now alone in the judgment-hall (Joh 18:33), and as soon as Pilate had asked the question, without waiting for an answer, he went out. It is evident that he was satisfied, from the answer of Jesus (Joh 18:36,37), that he was not a king in the sense in which the Jews accused him; that he would not endanger the Roman government, and consequently that he was innocent of the charge alleged against him. He regarded him, clearly, as a fanatic--poor, ignorant, and deluded, but innocent and not dangerous. Hence he sought to release him; and hence, in contempt, he asked him this question, and immediately went out, not expecting an answer. This question had long agitated the world. It was the great subject of inquiry in all the schools of the Greeks. Different sects of philosophers had held different opinions, and Pilate now, in derision, asked him, whom he esteemed an ignorant fanatic, whether he could solve this long-agitated question. He might have had an answer. Had he patiently waited in sincerity, Jesus would have told him what it was. Thousands ask the question in the same way. They have a fixed contempt for the Bible; they deride the instructions of religion; they are unwilling to investigate and to wait at the gates of wisdom; and hence, like Pilate, they remain ignorant of the great Source of truth, and die in darkness and in error. All might find truth if they would seek it; none ever will find it if they do not apply for it to the great source of light--the God of truth, and seek it patiently in the way in which he has chosen to communicate it to mankind. How highly should we prize the Bible! And how patiently and prayerfully should we search the Scriptures, that we may not err and die for ever! See Barnes "Joh 14:6". I find in him no fault. See Lu 23:4. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 39 Verses 39-40. See Barnes "Mt 27:15"; also Mt 27:16-21. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 18 - Verse 40 Verse 40. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 1 Verses 1-3. See Barnes "Mt 27:26, also Mt 27:27-30. {a} "Then Pilate" Mt 27:26; Mr 15:15 {b} "scourged him" Isa 53:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 2 Verse 2. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 3 Verse 3. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 4 Verse 4. Behold, I bring him forth, &c. Pilate, after examining Jesus, had gone forth and declared to the Jews that he found no fault in him, Joh 18:38. At that time Jesus remained in the judgment-hall. The Jews were not satisfied with that, but demanded still that he should be put to death, Joh 18:39,40. Pilate, disposed to gratify the Jews, returned to Jesus and ordered him to be scourged, as if preparatory to death, Joh 19:1. The patience and meekness with which Jesus bore this seem to have convinced him still more that he was innocent, and he again went forth to declare his conviction of this; and, to do it more effectually, he said, "Behold, I bring him forth to you, that ye may know," &c.--that they might themselves see, and be satisfied, as he had been, of his innocence. All this shows his anxiety to release him, and also shows that the meekness, purity, and sincerity of Jesus had power to convince a Roman governor that he was not guilty. Thus the highest evidence was given that the charges were false, even when he was condemned to die. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 5 Verse 5. Behold the man. It is probable that Pilate pointed to the Saviour, and his object evidently was to move them to compassion, and to convince them, by a sight of the Saviour himself, that he was innocent. Hence he brought him forth with the crown of thorns, and the purple robe, and with the marks of scourging. Amid all this Jesus was meek, patient, and calm, giving evident proofs of innocence. The conduct of Pilate was as if he had said, \- "See! The man whom you accuse is arrayed in a gorgeous robe, as if a king. He has been scourged and mocked. All this he has borne with patience. See! How calm and peaceful! Behold his countenance! How mild ! His body scourged, his heard pierced with thorns! Yet in all this he is meek and patient. This is the man that you accuse; and he is now brought forth, that you may see that he is not guilty." __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 6 Verse 6. They cried out, saying, Crucify him, &c. The view of the Saviour's meekness only exasperated them the more. They had resolved on his death; and as they saw Pilate disposed to acquit him, they redoubled their cries, and endeavoured to gain by tumult, and clamour, and terror, what they saw they could not obtain by justice. When men are determined on evil, they cannot be reasoned with. Every argument tends to defeat their plans, and they press on in iniquity with the more earnestness in proportion as sound reasons are urged to stay their course. Thus sinners go in the way of wickedness down to death. They make up in firmness of purpose what they lack in reason. They are more fixed in their plans in proportion as God faithfully warns them and their friends admonish them. Take ye him, &c. These are evidently the words of a man weary with their importunity and with the subject, and yet resolved not to sanction their conduct. It was not the act of a judge delivering him up according to the forms of the law, for they did not understand it so. It was equivalent to this: "I am satisfied of his innocence, and shall not pronounce the sentence of death. If you are bent on his ruin--if you are determined to put to death an innocent man--if my judgment does not satisfy you--take him and put him to death on your own responsibility, and take the consequences. It cannot be done with my consent, nor in the due form of law; and if done, it must be by you, without authority, and in the face of justice." See Mt 27:24. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 7 Verse 7. We have a law. The law respecting blasphemy, Le 24:16; De 13:1-5. They had arraigned Jesus on that charge before the Sanhedrim, and condemned him for it, Mt 26:63-65. But this was not the charge on which they had arraigned him before Pilate. They had accused him of sedition, Lu 23:2. On this charge they were now convinced that they could not get Pilate to condemn him. He declared him innocent. Still bent on his ruin, and resolved to gain their purpose, they now, contrary to their first intention, adduced the original accusation on which they had already pronounced him guilty. If they could not obtain his condemnation as a rebel, they now sought it as a blasphemer, and they appealed to Pilate to sanction what they believed was required in their law. Thus to Pilate himself it became more manifest that he was innocent, that they had attempted to deceive HIM, and that the charge on which they had arraigned him was a mere pretence to obtain his sanction to their wicked design. Made himself. Declared himself, or claimed to be. The Son of God. The law did not forbid this, but it forbade blasphemy, and they considered the assumption of this title as the same as blasphemy (Joh 10:30,33,36), and therefore condemned him. {d} "We have a law" Le 24:16 {e} "because he made himself" Joh 5:18; 10:33 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 8 Verse 8. When Pilate therefore heard that saying. That they had accused him of blasphemy. As this was not the charge on which they had arraigned him before his bar, he had not before heard it, and it now convinced him more of their malignity and wickedness. He was the more afraid. What was the ground of his fear is not declared by the evangelist. It was probably, however, the alarm of his conscience, and the fear of vengeance if he suffered such an act of injustice to be done as to put an innocent man to death. He was convinced of his innocence. He saw more and more clearly the design of the Jews; and it is not improbable that a heathen, who believed that the gods often manifested themselves to men, dreaded their vengeance if he suffered one who claimed to be divine, and who might be, to be put to death. It is clear that Pilate was convinced that Jesus was innocent; and in this state of agitation between the convictions of his own conscience, and the clamours of the Jews, and the fear of vengeance, and the certainty that he would do wrong if he gave him up, he was thrown into this state of alarm, and resolved again to question Jesus, that he might obtain satisfaction on the subjects that agitated his mind. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 9 Verse 9. Whence art thou? See Barnes "Joh 7:27". Pilate knew that he was a Galilean, but this question was asked to ascertain whether he claimed to be the Son of God--whether a mere man, or whether divine. Jesus gave him no answer. Probably for the following reasons: 1st. He had already told him his design, and the nature of his kingdom, Joh 18:36,37. 2nd. He had said enough to satisfy him of his innocence. Of that Pilate was convinced. His duty was clear, and if he had had firmness to do it, he would not have asked this. Jesus, by his silence, there- fore rebuked him for his want of firmness, and his unwillingness to do what his conscience told him was right. 3rd. It is not probable that Pilate would have understood him if he had declared to him the truth about his origin, and about his being the Son of God. 4th. After what had been done --after he had satisfied Pilate of his innocence, and then had been beaten and mocked by his permission--he had no reason to expect justice at his hands, and therefore properly declined to make any farther defence. By this the prophecy Isa 53:7 was remarkably fulfilled. {f} "Jesus gave him no" Ps 33:13; Isa 53:7; Mt 27:12,14; Php 1:28 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 10 Verse 10. Speakest thou not, &c. This is the expression of a man of pride. He was not accustomed to be met with silence like this. He endeavoured, therefore, to address the fears of Jesus, and to appall him with the declaration that his life was at his disposal, and that his safety depended on his favour. This arrogance called forth the reply of the Saviour, and he told him that he had no power except what was given him from above. Jesus was not, therefore, to be intimidated by any claim of power in Pilate. His life was not in his hands, and he could not stoop to ask the favour of a man. {g} "I have power to crucify" Da 3:14,15 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 11 Verse 11. No power. No such power as you claim. You have not originated the power which you have. You have just as much as is given, and your ability ex tends no farther. Except it were given thee. It has been conceded or granted to you. God has ordered your life, your circumstances, and the extent of your dominion. This was a reproof of a proud man in office, who was forgetful of the great Source of his authority, and who supposed that by his own talents or fortune he had risen to his present place. Alas! how many men in office forget that God gives them their rank, and vainly think that it is owing to their own talents or merits that they have risen to such an elevation. Men of office and talent, as well as others, should remember that God gives them what they have, and that they have no influence except as it is conceded to them from on high. From above. From God, or by his direction, and by the arrangements of his providence. Ro 13:1: "There is no power but of God; the powers that be are ordained of God." The words "from above" often refer to God or to heaven, Jas 1:17; Jas 3:15,17; Joh 3:3 (in the Greek). The providence of God was remarkable in so ordering affairs that a man, flexible and yielding like Pilate, should be intrusted with power in Judea. Had it been a man firm and unyielding in his duty--one who could not be terrified or awed by the multitude-- Jesus would not have been delivered to be crucified, Ac 2:23. God thus brings about his wise ends; and while Pilate was free, and acted out his nature without compulsion, yet the purposes of God, long before predicted, were fulfilled, and Jesus made an atonement for the sins of the world. Thus God overrules the wickedness and folly of men. He so orders affairs that the true character of men shall be brought out, and makes use of that character to advance his own great purposes. Therefore. On this account. "You are a magistrate. Your power, as such, is given you by God. You are not, indeed, guilty for accusing me, or malignantly arraigning me; but you have power intrusted to you over my life; and the Jews, who knew this, and who knew that the power of a magistrate was given to him by God, have the greater sin for seeking my condemnation before a tribunal appointed by God, and for endeavouring to obtain so solemn a sanction to their own malignant and wicked purposes. They have endeavoured to avail themselves of the civil power, the sacred appointment of God, and on this account their sin is greater." This does not mean that their sin was greater than that of Pilate, though that was true; but their sin was greater on account of the fact that they perseveringly and malignantly endeavoured to obtain the sanction of the magistrate to their wicked proceedings. Nor does it mean, because God had purposed his death (Ac 2:23), and given power to Pilate, that therefore their sin was greater, for God's purpose in the case made it neither more nor less. It did not change the nature of their free acts. This passage teaches no such doctrine, but that their sin was aggravated by malignantly endeavouring to obtain the sanction of a magistrate who was invested with authority by God, and who wielded the power that God gave him. By this Pilate ought to have been convinced, and was convinced, of their wickedness, and hence he sought more and more to release him. He that delivered me. The singular here is put for the plural, including Judas, the high-priests, and the Sanhedrim. {h} "thou couldest have no power" Lu 22:53; Joh 7:30 {i} "except" Ps 39:9 {k} "he that delivered me" Mr 14:44; Joh 18:3 {l} "the greater sin" He 6:4-8; Jas 4:17 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 12 Verse 12. Sought to release him. He was more and more convinced of his innocence, and more unwilling to yield him to mere malice and envy in the face of justice. But the Jews cried out, &c. This moved Pilate to deliver Jesus into their hands. He feared that he would be accused of unfaithfulness to the interests of the Roman emperor if he did not condemn a man whom his own nation had accused of sedition. The Roman emperor then on the throne was exceedingly jealous and tyrannical, and the fear of losing his favour induced Pilate to deliver Jesus into their hands. Caesar's friend. The friend of the Roman emperor. The name of the reigning emperor was Tiberius. After the time of Julius Caesar all the emperors were called Caesar, as all the kings of Egypt were called Pharaoh. This emperor was, during the latter part of his reign, the most cruel, jealous, and wicked that ever sat on the Roman throne. {m} "whosoever maketh himself" Lu 23:2; Ac 17:7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 13 Verse 13. Judgment-seat. The tribunal or place of pronouncing sentence. He came here to deliver him, in due form of law, into the hands of the Jews. Pavement. This was an area or room of the judgment-hall whose floor was made of small square stones of various colours. This was common in palaces and houses of wealth and splendour. See Barnes "Mt 9:2". Gabbatha. This word is not elsewhere used. It comes from a word signifying to be elevated. The name given to the place by the Hebrews was conferred from its being the place of the tribunal, as an elevated place. {n} "When Pilate therefore heard" Pr 29:25; Ac 4:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 14 Verse 14. The preparation of the passover. See Barnes "Mr 15:42". The sixth hour. Twelve o'clock. Mark says (Mr 15:25) that it was the third hour. See the difficulty explained in the Notes on that place. See Barnes "Mr 15:42". {o} "it was the preparation" Mt 27:62 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 15 Verse 15. No Barnes text on this verse. {p} "We have no king" Ge 49:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 16 Verses 16-22. See Barnes "Mt 27:32"; also Mt 27:33-37. {q} "delivered him" Mt 27:26; Mr 15:15; Lu 23:24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 17 Verse 17. No Barnes text on this verse. {r} "went forth" Nu 15:36; He 13:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 19 Verse 19. No Barnes text on this verse. {s} "Pilate wrote a title" Mt 27:37; Mr 15:26; Lu 23:38 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 20 Verse 20. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 21 Verse 21. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 22 Verse 22. What I have written, &c. This declaration implied that he would make no change. He was impatient, and weary of their solicitations. He had yielded to them contrary to the convictions of his own conscience, and he now declared his purpose to yield no farther. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 23 Verse 23. His garments. The plural here is used to denote the outer garment. It was made, commonly, so as to be easily thrown on or off, and when they laboured or walked it was girded about the loins. See Barnes "Mt 5:40". Four parts. It seems, from this, that there were four soldiers employed as his executioners. His coat. His under garment, called the tunic. Was without seam. Josephus (Antiq., b. iii. ch. 8, 4) says of the garment or coat of the high-priest that "this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides; but it was one long vestment, so woven as to have an aperture for the neck. It was also parted where the hands were to come out." It seems that the Lord Jesus, the great High-priest of his people, had also a coat made in a similar manner. Comp. Ex 39:22. {1} "woven" or, "wrought" {t} "from the top throughout" Ex 39:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 24 Verse 24. Let us not rend it. It would then have been useless. The outer garment, being composed of several parts--fringes, borders. &c. De 12:12 could be easily divided. That the scripture Ps 22:18. {u} "They parted my raiment" Ps 22:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 25 Verse 25. No Barnes text on this verse. {2} "Cleophas" or, "Clopas" {v} "and Mary Magdalene" Lu 24:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 26 Verse 26. The disciple--whom he loved. See Joh 13:23. Woman. This appellation certainly implied no disrespect. See Barnes "Joh 2:4". Behold thy son! This refers to John, not to Jesus himself. Behold, my beloved disciple shall be to you a son, and provide for you, and discharge toward you the duties of an affectionate child. Mary was poor. It would even seem that now she had no home. Jesus, in his dying moments, filled with tender regard for his mother, secured for her an adopted son, obtained for her a home, and consoled her grief by the prospect of attention from him who was the most beloved of all the apostles. What an example of filial attention! What a model to all children! And how lovely appears the dying Saviour, thus remembering his afflicted mother, and making her welfare one of his last cares on the cross, and even when making atonement for the sins of the world! {x} "Woman" Joh 13:23 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 27 Verse 27. Behold thy mother! One who is to be to thee as a mother. The fact that she was the mother of Jesus would secure the kindness of John, and the fact that she was now intrusted to him demanded of him affectionate regard and tender care. From that hour, &c. John seems to have been in better circumstances than the other apostles. See Joh 18:16. Tradition says that she continued to live with him in Judea till the time of her death, which occurred about fifteen years after the death of Christ. {y} "thy mother" 1 Ti 5:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 28 Verses 28-30. See Barnes "Mt 27:46, also Mt 27:47-50. That the scripture might be fulfilled, saith, I thirst. See Ps 69:21. Thirst was one of the most distressing circumstances attending the crucifixion. The wounds were highly inflamed, and a raging fever was caused, usually, by the sufferings on the cross, and this was accompanied by insupportable thirst. See Barnes "Mt 27:35". A Mameluke, or Turkish officer, was crucified, it is said in an Arabic manuscript recently translated, on the banks of the river Barads, under the castle of Damascus. He was nailed to the cross on Friday, and remained till Sunday noon, when he died. After giving an account of the crucifixion, the narrator proceeds: "I have heard this from one who witnessed it; and he thus remained till he died, patient and silent, without wailing, but looking around him to the right and the left, upon the people. But he begged for water, and none was given him; and the hearts of the people were melted with compassion for him, and with pity on one of God's creatures, who, yet a boy, was suffering under so grievous a trial. In the meantime the water was flowing around him, and he gazed upon it, and longed for one drop of it; and he complained of thirst all the first day, after which he was silent, for God gave him strength." --Wiseman's Lectures, p. 164, 165, ed. Andover. {a} "scripture might be fulfilled" Ps 69:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 29 Verse 29. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 30 Verse 30. It is finished. The sufferings and agonies in redeeming man are over. The work long contemplated, long promised, long expected by prophets and saints, is done. The toils in the ministry, the persecutions and mockeries, and the pangs of the garden and the cross, are ended, and man is redeemed. What a wonderful declaration was this! How full of consolation to man! And how should this dying declaration of the Saviour reach every heart and affect every soul! {b} "It is finished" Joh 17:4 {c} "gave up the ghost" Isa 53:10,12; Heb 2:14,15 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 31 Verse 31. The preparation. See Joh 19:4. The law required that the bodies of those who were hung should not remain suspended during the night. See De 21:22,23. That law was made when the punishment by crucifixion was unknown, and when those who were suspended would almost immediately expire. In the punishment by crucifixion, life was lengthened out for four, five, or eight days. The Jews therefore requested that their death might be hastened, and that the land might not be polluted by their bodies remaining suspended on the Sabbath-day. Was an high day. It was, 1st. The Sabbath. 2nd. It was the day on which the paschal feast properly commenced. It was called a high day because that year the feast of the Passover commenced on the Sabbath. Greek, "Great day." Their legs might be broken. To hasten their death. The effect of this, while they were suspended on the cross, would be to increase their pain by the act of breaking them, and to deprive their body of the support which it received from the feet, and to throw the whole weight on the hands. By this increased torment their lives were soon ended. Lactantius says that this was commonly done by the Romans to persons who were crucified. The common period to which persons crucified would live was several days. To compensate for those lingering agonies, so that the full amount of suffering might be endure, they increased their sufferings by breaking their limbs, and thus hastening their death. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 32 Verse 32. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 33 Verse 33. Saw that he was dead. Saw by the indications of death on his person, and perhaps by the testimony of the centurion, Mt 27:54. The death of Jesus was doubtless hastened by the intense agony of the garden, and the peculiar sufferings endured as an atonement for sin on the cross. Comp. Mt 27:46. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 34 Verse 34. One of the soldiers. One of those appointed to watch the bodies till they were dead. This man appears to have doubted whether he was dead, and, in order to see whether he was not yet sensible, he pierced him with his spear. The Jews designed that his legs should be broken, but this was prevented by the providence of God; yet in another way more satisfactory proof was obtained of his death than would have been by the breaking of his legs. This was so ordered, no doubt, that there might be the fullest proof that he was truly dead; that it could not be pretended that he had swooned away and revived, and so, therefore, that there could not be the least doubt of his resurrection to life. With a spear. The common spear which soldiers used in war. There can be no doubt that such a stroke from the strong arm of a Roman soldier would have caused death, if he had not been already dead; and it was, doubtless, to furnish this conclusive proof that he was actually dead, and that an atonement had thus been made for mankind, that John mentions so particularly this fact. Let the following circumstances be remembered, showing that death must have ensued from such a wound: 1st. The Saviour was elevated but a little from the ground, so as to be easily reached by the spear of a soldier. 2nd. The wound must have been transversely upward, so as to have penetrated into the body, as he could not have stood directly under him. 3rd. It was probably made with a strong arm and with violence. 4th. The spear of the Roman soldier was a lance which tapered very gently to a point, and would penetrate easily. 5th. The wound was comparatively a large wound. It was so large as to admit the hand (Joh 20:27); but for a lance thus tapering to have made a wound so wide as to admit the hand, it must have been at least four or five inches in depth, and must have been such as to have made death certain. If it be remembered that this blow was probably in the left side, the conclusion is inevitable that death would have been the consequence of such a blow. To make out this fact was of special importance, probably, in the time of John, as the reality of the death of Jesus was denied by the Gnostics, many of whom maintained that he died in appearance only. Pierced his side. Which side is not mentioned, nor can it be certainly known. The common opinion is that it was the left side. Car. Frid. Gruner (Commentatio Anti-guavia Medica de Jesu Christi Morte, p. 30-36) has attempted to show that it must have been the left side. See Wise-man's Lectures, p. 161,162, and Kuinoel on Joh 19:34, where the arguments of Gruner are fully stated. It is clear that the spear pierced to the region of the heart. And forthwith came, &c. This was evidently a natural effect of thus piercing the side. Such a flowing of blood and water makes it probable that the spear reached the heart, and if Jesus had not before been dead, this would have closed his life. The heart is surrounded by a membrane called the pericardium. This membrane contains a serous matter or liquor resembling water, which prevents the surface of the heart from becoming dry by its continual motion (Webster). It was this which was pierced and from which the water flowed. The point of the spear also reached one of the ventricles of the heart, and the blood, yet warm, rushed forth, either mingled with or followed by the water of the pericardium, so as to appear to John to be blood and water flowing together. This was a natural effect, and would follow in any other case. Commentators have almost uniformly supposed that this was significant; as, for example, that the blood was an emblem of the eucharist, and the water of baptism, or that the blood denoted justification, and the water sanctification; but that this was the design there is not the slightest evidence. It was strictly a natural result, adduced by John to establish one fact on which the whole of Christianity turns --that he was truly dead. On this depends the doctrine of the atonement, of his resurrection, and all the prominent doctrines of religion. This fact it was of importance to prove, that it might not be pretended that he had only suffered a syncope, or had fainted. This John establishes. He shows that those who were sent to hasten his death believed that he had expired; that then a soldier inflicted a wound which would have terminated life if he had not been already dead; and that the infliction of this wound was followed by the fullest proof that he had truly expired. On this fact he dwells with the interest which became a subject of so much importance to the world, and thus laid the foundation for undoubted assurance that the Lord Jesus died for the sins of men. {g} "blood" Heb 9:22,23; 1 Jo 5:6,8 {h} "water" 1 Pe 3:21. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 35 Verse 35. He that saw it. John himself. He is accustomed to speak of himself in the third person. His record is true. His testimony is true. Such was the known character of this writer, such his sacred regard for truth, that he could appeal to that with full assurance that all would put confidence in him. He often appeals thus to the fact that his testimony was known to be true. It would be well if all Christians had such a character that their word would be assuredly believed. {i} "And he that saw" Joh 1:1-3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 36 Verse 36. That the scripture should be fulfilled. See Ex 12:46. John here regards the paschal lamb as an emblem of Christ; and as in the law it was commanded that a bone of that lamb should not be broken, so, in the providence of God, it was ordered that a bone of the Saviour should not be broken. The Scripture thus received a complete fulfillment respecting both the type and the antitype. Some have supposed, however, that John referred to Ps 34:20. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 37 Verse 37. Another scripture, Zec 12:10. We must here be struck with the wonderful providence of God, that so many scriptures were fulfilled in his death. All these things happened without any such design on the part of the men engaged in these scenes; but whatever was done by Jew or Gentile tended to the fulfillment of prophecies long on record, and with which the Jews themselves ought to have been familiar. Little did they suppose, when delivering him to Pilate--when he was mocked--when they parted his garments--when they pierced him--that they were fulfilling ancient predictions, But in this way God had so ordered it that the firmest foundation should be laid for the belief that he was the true Messiah, and that the designs of wicked men should all be overruled to the fulfillment of the great plans which God had in sending his Son. {l} "another scripture" Ps 22:16; Zec 12:10; Re 1:7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 38 Verses 38-42. See Barnes "Mt 27:57, also Mt 27:58-61. {m} "for fear of the Jews" Joh 9:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 39 Verse 39. No notes from Barnes on this verse. {n} "Nicodemus" Joh 3:1,2; 7:50 {o} "brought a mixture" 2 Ch 16:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 40 Verse 40. No notes from Barnes on this verse. {p} "wound it in linen" Ac 5:6 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 41 Verse 41. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 19 - Verse 42 Verse 42. No notes from Barnes on this verse. {q} "laid they Jesus" Isa 53:9; 1 Co 15:4 {r} "because of the Jew's" Joh 19:31 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 1 Verses 1-12. For an account of the resurrection of Christ, See Barnes Notes on Matthew 27. {a} "first day of week" Mt 28:1; Mr 16:1; Lu 24:1 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 2 Verse 2. No notes from Barnes on this verse. {b} "other disciple" Joh 13:23; 19:26; 21:7,24 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 3 Verse 3. No notes from Barnes on this verse. {c} "Peter" Lu 24:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 4 Verse 4. No notes from Barnes on this verse. {d} "did outrun" Lu 13:30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 5 Verse 5. No notes from Barnes on this verse. {e} "the linen clothes" Joh 19:40 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 6 Verse 6. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 7 Verse 7. No notes from Barnes on this verse. {f} "napkin" Joh 11:44 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 8 Verse 8. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 9 Verse 9. The scripture. See Lu 24:26,46. The sense or meaning of the various predictions that foretold his death, as, for example, Ps 2:7, compare Ac 13:33; Ps 16:9,10, compare Ac 2:25-32; Ps 110:1 compare Ac 2:34,35. {g} "the scripture" Ps 16:10; Ac 2:25-31; 13:34,35 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 10 Verse 10. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 11 Verse 11. No notes from Barnes on this verse. {h} "and looked" Mr 16:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 12 Verse 12. No notes from Barnes on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 13 Verse 13. They have taken away. That is, the disciples or friends of Jesus who had laid him there. Perhaps it was understood that the body was deposited there only to remain over the Sabbath, with an intention then of removing it to some other place of burial. Hence they hastened early in the morning to make preparation, and Mary supposed they had arrived before her and had taken him away. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 14 Verse 14. Knew not that it was Jesus. She was not expecting to see him. It was yet also twilight, and she could not see distinctly. {i} "saw Jesus standing" Mt 28:9; Mr 16:9 {k} "knew not that" Lu 24:16,31; Joh 21:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 15 Verse 15. No notes from Barnes on this verse. {l} "and I will take him away" So 3:2 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 16 Verse 16. Jesus saith unto her, Mary. This was spoken, doubtless, in a tone of voice that at once recalled him to her recollection. Rabboni. This is a Hebrew word denoting, literally,my great master. It was one of the titles given to Jewish teachers. This title was given under three forms: (a) Rab, or master--the lowest degree of honour. (b) Rabbi, my master--a title of higher dignity. (c) Rabboni, my great master --the most honourable of all. This title, among the Jews, was only given to seven persons, all persons of great eminence. As given by Mary to the Saviour, it was at once an expression of her joy, and an acknowledgment of him as her Lord and Master. It is not improbable that she, filled with joy, was about to cast herself at his feet. {m} "Mary" Is 43:1; Joh 10:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 17 Verse 17. Touch me not, &c. This passage has given rise to a variety of interpretations. Jesus required Thomas to touch him (Joh 20:27), and it has been difficult to ascertain why he forbade this now to Mary. The reason why he directed Thomas to do this was, that he doubted whether he had been restored to life. Mary did not doubt that. The reason why he forbade her to touch him now is to be sought in the circumstances of the case. Mary, filled with joy and gratitude, was about to prostrate herself at his feet, disposed to remain with him, and offer him there her homage as her risen Lord. This is probably included in the word touch in this place; and the language of Jesus may mean this: "Do not approach me now for this purpose. Do not delay here. Other opportunities will yet be afforded to see me. I have not yet ascended-- that is, I am not about to ascend immediately, but shall remain yet on earth to afford opportunity to my disciples to enjoy my presence." From Mt 28:9, it appears that the women, when they met Jesus, held him by the feet and worshipped him. This species of adoration it was probably the intention of Mary to offer, and this, at that time, Jesus forbade, and directed her to go at once and give his disciples notice that he had risen. My brethren. See Joh 15:15. My Father and your Father, &c. Nothing was better fitted to afford them consolation than this assurance that his God was theirs, and that, though he had been slain, they were still indissolubly united in attachment to the same Father and God. {o} "my brethren" Ps 22:22; Ro 8:29; Heb 2:11 {p} "I ascend" Joh 16:28 {q} "your Father" Ro 8:14,15; 2 Co 6:18; Ga 3:26; 4:6,7 {r} "my God" Eph 1:17 {s} "your God" Ge 17:7,8; Ps 43:4,5; 48:14; Isa 41:10; Jer 31:33 Eze 36:28; Zec 13:9; Heb 11:16; Re 21:3 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 18 Verse 18. No notes from Barnes on this verse. {t} "Mary Magdalene" Mt 28:10 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 19 Verse 19. The same day at evening. On the first day of the week, the day of the resurrection of Christ. When the doors were shut. This does not mean that the doors were fastened, though that might have been the case, but only that they were closed. Jesus had been taken from them, and it was natural that they should apprehend that the Jews would next attempt to wreak their vengeance on his followers. Hence they met in the evening, and with closed doors, lest the Jews should bring against them the same charge of sedition that they had against the Lord Jesus. It is not certainly said what was the object of their assembling, but it is not unreasonable to suppose that it was to talk over the events which had just occurred, to deliberate about their condition, and to engage in acts of worship. Their minds were doubtless much agitated. They had seen their Master taken away and put to death; but a part of their number also had affirmed that they had seen him alive. In this state of things they naturally came together in a time and place of safety. It was not uncommon for the early Christians to hold their meetings for worship in the night. In times of persecution they were forbidden to assemble during the day, and hence they were compelled to meet in the night. Pliny the younger, writing to Trajan, the Roman emperor, and giving an account of Christians, says that "they were wont to meet together on a stated day before it was light, and sing among themselves alternately a hymn to Christ as God." True Christians will love to meet together for worship. Nothing will prevent this; and one of the evidences of piety is a desire to assemble to hear the Word of God, and to offer to him prayer and praise. It is worthy of remark that this is the first assembly that was convened for worship on the Lord's day, and in that assembly Jesus was present. Since that time, the day has been observed in the church as the Christian Sabbath, particularly to commemorate the resurrection of Christ. Came Jesus, &c. There is no evidence that he came into their assembly in any miraculous manner. For anything that appears to the contrary, Jesus entered in the usual way and manner, though his sudden appearance alarmed them. Peace be unto you. The sudden manner of his appearance, and the fact that most of them had not before seen him since his resurrection, tended to alarm them. Hence he addressed them in the usual form of salutation to allay their fears, and to assure them that it was their own Saviour and Friend. {u} "The same day at evening" Mr 16:14; Lu 24:36; 1 Co 15:5 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 20 Verse 20. He showed unto them his hands, &c. In this manner he gave them indubitable proofs of his identity. He showed them that he was the same Being who had suffered; that he had truly risen from the dead, and had come forth with the same body. That body had not yet put on its glorified form. It was necessary first to establish the proof of his resurrection, and that could be done only by his appearing as he was when he died. {v} "Then were his disciples" Joh 16:22 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 21 Verse 21. As my Father hath sent me. As God sent me to preach, to be persecuted, and to suffer; to make known his will, and to offer pardon to men, so I send you. This is the design and the extent of the commission of the ministers of the Lord Jesus. He is their model; and they will be successful only as they study HIS character and imitate his example. This commission he proceeds to confirm by endowing them all with the gift of the Holy Ghost. {w} "Peace be unto you" Joh 14:27 {x} "so send I you" Mt 28:19; Joh 17:18; 2 Ti 2:2; Heb 3:1 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 22 Verse 22. He breathed on them. It was customary for the prophets to use some significant act to represent the nature of their message. See Jeremiah chapters 13 and 18, etc. In this case the act of breathing was used to represent the nature of the influence that would come upon them, and the source of that influence. When man was created, God breathed into him the breath of life, Ge 2:7. The word rendered spirit in the Scriptures denotes wind, air, breath, as well as Spirit. Hence the operations of the Holy Spirit are compared to the wind, Joh 3:8; Ac 2:2. Receive ye the Holy Ghost. His breathing on them was a certain sign or pledge that they would be endowed with the influences of the Holy Spirit. Comp. Ac 1:4, John chapter 2. {y} "Receive ye" Ac 2:4,33 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 23 Verse 23. Whose soever sins, &c. See Barnes "Mt 16:19" See Barnes "Mt 18:18". It is worthy of remark here that Jesus confers the same power on all the apostles. He gives to no one of them any peculiar authority. If Peter, as the Papists pretend, had been appointed to any peculiar authority, it is wonderful that the Saviour did not here hint at any such pre-eminence. This passage conclusively proves that they were invested with equal power in organizing and governing the church. The authority which he had given Peter to preach the gospel first to the Jews and the Gentiles, does not militate against this. See Barnes "Mt 16:18, See Barnes "Mt 16:19". This authority given them was full proof that they were inspired. The meaning of the passage is not that man can forgive sins--that belongs only to God (Isa 43:23), but that they should be inspired; that in founding the church, and in declaring the will of God, they should be taught by the Holy Ghost to declare on what terms, to what characters, and to what temper of mind God would extend forgiveness of sins. It was not authority to forgive individuals, but to establish in all the churches the terms and conditions on which men might be pardoned, with a promise that God would confirm all that they taught; that all might have assurance of forgiveness who would comply with those terms; and that those who did not comply should not be forgiven, but that their sins should be retained. This commission is as far as possible from the authority which the Roman Catholic claims of remitting sin and of pronouncing pardon. {z} "Whose soever" Mt 16:19; 18:18 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 24 Verse 24. No Barnes text on this verse. {a} "Thomas" Joh 11:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 25 Verse 25. Except I shall see, &c. It is not known what was the ground of the incredulity of Thomas. It is probable, however, that it was, in part, at least, the effect of deep grief, and of that despondency which fills the mind when a long-cherished hope is taken away. In such a case it requires proof of uncommon clearness and strength to over- come the despondency, and to convince us that we may obtain the object of our desires. Thomas has been much blamed by expositors, but he asked only for proof that would be satisfactory in his circumstances. The testimony of ten disciples should have been indeed sufficient, but an opportunity was thus given to the Saviour to convince the last of them of the truth of his resurrection. This incident shows, what all the conduct of the apostles proves, that they had not conspired together to impose on the world. Even they were slow to believe, and one of them refused to rely even on the testimony of ten of his brethren. How unlike this to the conduct of men who agree to impose a story on mankind! Many are like Thomas. Many now are unwilling to believe because they do not see the Lord Jesus, and with just as little reason as Thomas had. The testimony of those eleven men--including Thomas-- who saw him alive after he was crucified; who were willing to lay down their lives to attest that they had seen him alive; who had nothing to gain by imposture, and whose conduct was removed as far as possible from the appearance of imposture, should be regarded as ample proof of the fact that he rose from the dead. {b} "But he said unto them" Ps 78:11,32 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 26 Verse 26. And after eight days again. That is, on the return of the first day of the week. From this it appears that they thus early set apart this day for assembling together, and Jesus countenanced it by appearing twice with them. It was natural that the apostles should observe this day, but not probable that they would do it without the sanction of the Lord Jesus. His repeated presence gave such a sanction, and the historical fact is indisputable that from this time this day was observed as the Christian Sabbath. See Ac 20:7; 1 Co 16:2; Re 1:10. {c} "Peace be unto you" Isa 26:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 27 Verse 27. No Barnes text on this verse. {d} "hand" 1 Jo 1:1 {e} "be not faithless" 1 Ti 1:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 28 Verse 28. My Lord and my God. In this passage the name God is expressly given to Christ, in his own presence and by one of his own apostles. This declaration has been considered as a clear proof of the divinity of Christ, for the following reasons: 1st. There is no evidence that this was a mere expression, as some have supposed, of surprise or astonishment. 2nd. The language was addressed to Jesus himself-- "Thomas-- said UNTO HIM." 3rd. The Saviour did not reprove him or check him as using any improper language. If he had not been divine, it is impossible to reconcile it with his honesty that he did not rebuke the disciple. No pious man would have allowed such language to be ad dressed to him. Comp. Ac 14:13-15; Re 22:8,9. 4th. The Saviour proceeds immediately to commend Thomas for believing; but what was the evidence of his believing? It was this declaration, and this only. If this was a mere exclamation of surprise, what proof was it that Thomas believed? Before this he doubted. Now he believed, and gave utterance to his belief, that Jesus was his Lord and his God. 5th. If this was not the meaning of Thomas, then his exclamation was a mere act of profaneness, and the Saviour would not have commended him for taking the name of the Lord his God in vain. The passage proves, therefore, that it is proper to apply to Christ the name Lord and GOD, and thus accords with what John affirmed in Joh 1:1, and which is established throughout this gospel. {f} "My Lord and my God." Ps 118:28; Joh 5:23; 1 Ti 3:16 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 29 Verse 29. Because thou hast seen me. Because you have looked upon my body, and seen the proofs that I am the same Saviour that was crucified. Jesus here approves the faith of Thomas, but more highly commends the faith of those who should believe without having seen. Blessed. Happy, or worthy of the divine approbation. The word has here the force of the comparative degree, signifying that they would be in some respects more blessed than Thomas. They would evince higher faith. That have not seen, &c. Those who should be convinced by the testimony of the apostles, and by the influences of the Spirit. They would evince stronger faith. All faith is of things not seen; and God blesses those most who most implicitly rely on his word. {g} "blessed are they" 1 Pe 1:8 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 30 Verse 30. Other signs. Other miracles. Many were recorded by the other evangelists, and many which he performed were never recorded. Joh 21:25, {h} "And many other signs" Joh 21:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 20 - Verse 31 Verse 31. These are written. Those recorded in this gospel. That ye might believe, &c. This is a clue to the design which John had in view in writing this gospel. The whole scope or end of the book is to accomplish two objects: 1st. To prove that Jesus was the Messiah; and, 2nd. That they who looked at the proof might be convinced and have eternal life. This design is kept in view throughout the book. The miracles, facts, arguments, instructions, and conversations of our Lord all tend to this. This point had not been kept in view so directly by either of the other evangelists, and it was reserved for the last of the apostles to collect those arguments, and make out a connected demonstration that Jesus was the Messiah. If this design of John is kept steadily in view, it will throw much light on the book, and the argument is unanswerable, framed after the strictest rules of reasoning, infinitely beyond the skill of man, and having throughout the clearest evidence of demonstration. {i} "But these are written" Lu 1:4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 1 Verse 1. The sea of Tiberias. Called also the Sea of Galilee, being situated in Galilee. See Barnes "Mt 4:18". In this place Jesus had promised to meet them, Mr 14:28; 16:7; Mt 26:32; 28:10. This interview of Jesus is but just mentioned by Matthew (Mt 28:16), and is omitted by both Mark and Luke. This is the reason why John relates so particularly what occurred there. Galilee was a retired place where they would be free from danger, and was therefore a safe and convenient situation for Jesus to meet them, in order to give them his last instructions. On this wise. Thus. In this manner. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 2 Verse 2. There were together. Probably residing in the same place. While they were waiting for the promise of the Holy Spirit, they still found it proper to be usefully employed. Their Master had been taken away by death, and the promised Spirit had not descended on them. In the interval---before the promised Spirit was poured upon them-- they chose not to be idle, and therefore returned to their former employment. It is to be remarked, also, that they had no other means of support. While with Jesus, they were commonly supplied by the kindness of the people; but now, when the Saviour had died, they were cut off from this means of support, and returned to the honest labour of their early lives. Moreover, they had been directed by the Saviour to repair to a mountain in Galilee, where he would meet them, Mt 28:10. This was probably not far from the Sea of Galilee, so that, until he came to them, they would naturally be engaged in their old employment. Ministers of the gospel should be willing to labour, if necessary, for their own support, and should not esteem such labour dishonourable. God has made employment indispensable to man, and if the field of labour is not open in one way, they should seek it in another. If at any time the people withhold the supply of their wants, they should be able and willing to seek support in some other honest occupation. {a} "Nathanael of Cana" Joh 1:45 {b} "the sons of Zebedee" Mt 4:21 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 3 Verse 3. That night they caught nothing. This was so ordered in the providence of God that the miracle which was wrought might appear more remarkable. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 4 Verse 4. Knew not that it was Jesus. Probably it was yet twilight, and in the distance they could not distinctly recognize him. {c} "knew not that it was Jesus" Joh 20:14 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 5 Verse 5. Children. A term of affection and friendship, 1 Jo 2:18. Any meat. This word (Greek) means anything eaten with bread. It was used by the Greeks especially to denote fish (Schleusner) {d} "Jesus saith unto them" Lu 24:41 {1} "Children" or, "Sirs" __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 6 Verse 6. On the right side. Why the right side is mentioned is not known. Grotius supposes that it was the side nearest the shore, where there was less probability of taking fish. It does not appear that they yet recognized the Lord Jesus but from some cause they had sufficient confidence in him to make another trial. Perhaps they judged that he was one skilled in that employment, and knew where there was the greatest probability of success. {e} "Cast the net on the right" Lu 5:4-7 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 7 Verse 7. Therefore that disciple whom Jesus loved. Joh 13:23. It is the Lord. He was convinced, perhaps, by the apparent miracle, and by looking more attentively on the person of one who had been the means of such unexpected and remarkable success. His fisher's coat. His upper or outer garment or tunic, in distinction from the inner garment or tunic which was worn next the skin. In the case of Peter it may have been made of coarse materials such as fishermen commonly wore, or such as Peter usually wore when he was engaged in this employment. Such garments are common with men of this occupation. This outer garment he probably had laid aside. He was naked. He was undressed, with nothing on but the under garment or tunic. The word does not require us to suppose a greater degree of nakedness than this. See Barnes "Mr 14:51, See Barnes "1 Sa 19:24". Did cast himself into the sea. With characteristic ardour, desirous of meeting again his Lord, and showing his affection for him. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 8 Verse 8. Two hundred cubits. About 350 feet, or a little more than 20 rods. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 9 Verse 9. They saw a fire, &c. We have no knowledge whence this was produced-- whether it was, as Grotius supposes, by a miracle, or whether it was a place occupied by other fishermen, where they also might cook the fish which they had caught. As no miracle is mentioned, however, there is no reason for supposing that any existed in the case. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 11 Verse 11. An hundred and fifty and three. The number is mentioned because it seems to have been a very unusual draught, and it was particularly gratifying and striking to them after they had spent the whole night and had caught nothing. This convinced them that it was no other than the same Saviour who had so often worked wonders before them that was now with them. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 12 Verse 12. Come and dine. The word in the original means the meal which is taken in the morning, or breakfast. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 13 Verse 13. Jesus then cometh, and taketh bread, &c. It is not said that Jesus himself ate with them, but he gave them food. The design of this interview seems to have been to convince them that he had truly risen from the dead. Hence he performed a miracle before they suspected that it was he, that there might be no room to say that they had ascribed to him the power of the miracle through friendship and collusion with him. The miracle was such as to satisfy them of its truth, and was, in accordance with all his works, not for mere display, but for utility. He remained with them, was with them at their meal, conversed with them, and thus convinced them that he was the same Friend who had died. {f} "Jesus then cometh" Ac 10:41 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 14 Verse 14. The third time. See the "Harmony of the Accounts of the Resurrection of Jesus" at the end of Matthew. {g} "This is now the third time" Joh 20:19,26 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 15 Verse 15. Lovest thou me more than these? There is a slight ambiguity here in the original, as there is in our translation. The word these may be in the neuter gender, and refer to these things--his boat, his fishing utensils, and his employments; or it may be in the masculine, and refer to the apostles. In the former sense it would mean, "Lovest thou me more than thou lovest these objects? Art thou now willing, from love to me, to forsake all these, and go and preach my gospel to the nations of the earth?" In the other sense, which is probably the true sense, it would mean, "Lovest thou me more than these other apostles love me?" In this question Jesus refers to the profession of superior attachment to him which Peter had made before his death (Mt 26:33): "Though all men shall be offended because of thee, yet will I never be offended." Comp. Joh 13:37. Jesus here slightly reproves him for that confident assertion, reminds him of his sad and painful denial, and now puts this direct and pointed question to him to know what was the present state of his feelings. After all that Peter had had to humble him, the Saviour inquired of him what had been the effect on his mind, and whether it had tended to prepare him for the arduous toils in which he was about to engage. This question we should all put to ourselves. It is a matter of much importance that we should ourselves know what is the effect of the dealings of divine Providence on our hearts, and what is our present state of feeling toward the Lord Jesus Christ. Thou knowest that I love thee. Peter now made no pretensions to love superior to his brethren. His sad denial had convinced him of the folly of that claim; but still he could appeal to the Searcher of the heart, and say that he knew that he loved him. Here is the expression of a humbled soul--a soul made sensible of its weakness and need of strength, yet with evidence of true attachment to the Saviour. It is not the most confident pretensions that constitute the highest proof of love to Christ; and the happiest and best state of feeling is when we can with humility, yet with confidence, look to the Lord Jesus and say, "Thou knowest that I love thee." Feed my lambs. The word here rendered feed means the care afforded by furnishing nutriment for the flock. In the next verse there is a change in the Greek, and the word rendered feed denotes rather the care, guidance, and protection which a shepherd extends to his flock. By the use of both these words, it is supposed that our Saviour intended that a shepherd was both to offer the proper food for his flock and to govern it; or, as we express it, to exercise the office of a pastor. The expression is taken from the office of a shepherd, with which the office of a minister of the gospel is frequently compared. It means, as a good shepherd provides for the wants of his flock, so the pastor in the church is to furnish food for the soul, or so to exhibit truth that the faith of believers may be strengthened and their hope confirmed. My lambs. The church is often compared to a flock. See Joh 10:1-16. Here the expression my lambs undoubtedly refers to the tender and the young in the Christian church; to those who are young in years and in Christian experience. The Lord Jesus saw, what has been confirmed in the experience of the church, that the success of the gospel among men depended on the care which the ministry would extend to those in early life. It is in obedience to this command that Sunday-schools have been established, and no means of fulfilling this command of the Saviour have been found so effectual as to extend patronage to those schools. It is not merely, therefore, the privilege, it is the solemn duty of ministers of the gospel to countenance and patronize those schools. {h} "more than these" Mt 26:33,35 {i} "Feed my lambs" Isa 40:11; Jer 3:15; Eze 34:2-10; Ac 20:28 1 Pe 5:2,4 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 16 Verse 16. Feed my sheep. The word here rendered feed, as has been remarked, is different from the word in the previous verse. It has the sense of governing, caring for, guiding, protecting --the kind of faithful vigilance which a shepherd uses to guide his flock, and to make provision against their wants and dangers. It may be implied here that the care needed for the young in the church is to instruct them, and for those in advanced years both to instruct and govern them. My sheep. This term commonly denotes the church in general, without respect to age, John, chapter 10. {k} "Feed my sheep" Heb 13:20; 1 Pe 2:25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 17 Verse 17. The third time. It is probable that Jesus proposed this question three times because Peter had thrice denied him. Thus he tenderly admonished him of his fault and reminded him of his sin, while he solemnly charged him to be faithful and vigilant in the discharge of the duties of the pastoral office. The reason why the Saviour addressed Peter in this manner was doubtless because he had just denied him--had given a most melancholy instance of the instability and weakness of his faith, and of his liability to fall. As he had thus been prominent in forsaking him, he took this occasion to give to him a special charge, and to secure his future obedience. Hence he so administered the charge as to remind him of his fault; and he made him so prominent as to show the solicitude of the Saviour that henceforward he might not be left to dishonour his high calling. This same charge, in substance, he had on other occasions given to the apostles (Mt 18:18), and there is not the slightest evidence here that Christ intended, as the Papists pretend, to give Peter any peculiar primacy or eminence in the church. The charge to Peter arose, manifestly, from his prominent and melancholy act in denying him, and was the kind and tender means used by a faithful Saviour to keep him from similar acts in the future dangers and trials of life. It is worthy of remark that the admonition was effectual. Henceforward Peter was one of the most firm and unwavering of all the apostles, and thus fully justified the appellation of a rock, which the Saviour by anticipation had given him. See Barnes "Joh 1:42". {m} "thou knowest all things" Joh 16:30 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 18 Verse 18. When thou wast young. When in early life thou didst gird thyself &c. The Jews, in walking or running, girded their outer garments around them, that they might not be impeded. See Barnes "Mt 5:38-41". Thou girdedst. The expression here denotes freedom. He did as he pleased--he girded himself or not--he went or remained, as he chose. Perhaps the expression refers rather to that time than to the previous period of Peter's life. "Thou being young or in the rigour of life, hast just girded thyself and come freely to the shore." In either case the Saviour intimates that at the end of his life he would not be thus free. When thou shalt be old. Ancient writers say that Peter was put to death about thirty-four years after this. His precise age at that time is not known. Thou shalt stretch forth thy hands. When Peter was put to death, we are told that he requested that he might be crucified with his head downward, saying that he who had denied his Lord as he had done was not worthy to die as he did. This expression of Christ may intimate the readiness of Peter thus to die. Though he was not at liberty as when he was young, though bound by others, yet he freely stretched out his hands on the cross, and was ready to give up his life. Another shall gird thee. Another shall bind thee. The limbs of persons crucified were often bound instead of being nailed, and even the body was sometimes girded to the cross, See Barnes "Mt 27:35". Carry thee, &c. Shall bear thee, or shall compel thee to go to prison and to death, This is not said to intimate that Peter would be unwilling to suffer martyrdom, but it stands opposed to the freedom of his early life. Though willing when compelled to do it, yet he would not seek it; and though he would not needlessly expose himself to it, yet he would not shrink from it when it was the will of God. {n} "When thou was young" Joh 13:36; Ac 12:3,4 {o} "shall gird thee" Ac 21:11 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 19 Verse 19. By what death, &c. In these words two things are implied: 1st. That Peter would die a violent death; and, 2nd. That his death would be such as to honour God. The ancients say that Peter was crucified at Rome, about thirty-four years after this, with his head downward. Clemens says that he was led to the crucifixion with his wife, and sustained her in her sufferings by exhorting her to remember the example of her Lord. He also adds that he died, not as the philosophers did, but with a firm hope of heaven, and patiently endured the pangs of the cross (Strom. vii.). This declaration of the Saviour was doubtless continually before the mind of Peter, and to the hour of his death he maintained the utmost constancy and fidelity in his cause, thus justifying the appellation which the Lord Jesus gave him--a rock. {p} "what death" 2 Pe 1:14 {q} "Follow me" Nu 14:24; 1 Sa 12:20; Mt 19:28; Joh 12:26 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 20 Verse 20. Which also leaned, &c. See Joh 13:24,25 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 21 Verse 21. What shall this man do? This question probably means, "What death shall he die?" But it is impossible to ascertain certainly why Peter asked this question. John was a favourite disciple, and perhaps Peter suspected that he would have a happier lot, and not be put to death in this manner. Peter was grieved at the question of Jesus; he was probably deeply affected with the account of his own approaching sufferings; and, with perhaps a mixture of grief and envy, he asked what would be his lot. But it is possible, also, that it was from kindness to John--a deep solicitude about him, and a wish that he might not die in the same manner as one who had denied his Lord. Whatever the motive was, it was a curiosity which the Lord Jesus did not choose to gratify. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 22 Verse 22. That he tarry. That he live. The same word is used to express life in Php 1:24,25; 1 Co 15:6. Till I come. Some have supposed this to refer to the destruction of Jerusalem; others to the day of judgment; others to signify that he would not die a violent death; but the plain meaning is, "If I will that he should not die at all, it is nothing to thee." In this way the apostles evidently understood it, and hence raised a report that he would not die. It is remarkable that John was the last of the apostles; that he lived to nearly the close of the first century, and then died a peaceful death at Ephesus, being the only one, as is supposed, of the apostles who did not suffer martyrdom. The testimony of antiquity is clear on this point; and though there have been many idle conjectures about this passage and about the fate of John, yet no fact of history is better attested than that John died and was buried at Ephesus. What is that to thee? From this passage we learn, 1st. That our main business is to follow the Lord Jesus Christ. 2nd. That there are many subjects of religion on which a vain and impertinent curiosity is exercised. All such curiosity Jesus here reproves. 3rd. That Jesus will take care of all his true disciples, and that we should not be unduly solicitous about them. 4th. That we should go forward to whatever he calls us--to persecution or death--not envying the lot of any other man, and anxious only to do the will of God. {r} "till I come" Mt 25:31; Re 1:7; 22:20 {s} "Follow thou me" Joh 21:19 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 23 Verse 23. Then went this saying, &c. This mistake arose very naturally-- 1st. From the words of Jesus, which might be easily misunderstood to mean that he should not die; and, 2nd. It was probably confirmed when it was seen that John survived all the other apostles, had escaped all the dangers of persecution, and was leading a peaceful life at Ephesus. This mistake John deemed it proper to correct before he died, and has thus left on record what Jesus said and what he meant. __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 24 Verse 24. This is the disciple, &c. This proves that the beloved disciple was John. We know. That is, it is known; it is universally admitted. It was so decidedly his character that he always declared the truth, that it had become known, and was unquestioned, so that he himself might appeal to the universal testimony in his behalf. In this case, therefore, we have the testimony of a man whose character for nearly a century was that of a man of truth---so much so that it had become, in a manner, proverbial, and was put beyond a doubt. It is impossible to believe that such a man would sit down deliberately to impose on mankind, or to write a book which was false; and if not, then this book is true, and that is the same as saying that Christianity is a religion from heaven. {t} "and we know" Joh 19:35; 3 Jo 1:12 __________________________________________________________________ THE GOSPEL ACCORDING TO JOHN - Chapter 21 - Verse 25 Verse 25. Many other things. Many miracles, Joh 20:30. Many discourses delivered, &c. I suppose, &c. This is evidently the figure of speech called a hyperbole. It is a mode of speech where the words express more or less than is literally true. It is common among all writers; and as the sacred writers, in recording a revelation to men, used human language, it was proper that they should express themselves as men ordinarily do if they wished to be understood. This figure of speech is commonly the effect of surprise, or having the mind full of some object, and not having words to express the ideas: at the same time, the words convey no falsehood. The statement is to be taken as it would be understood among the persons to whom it is addressed; and as no one supposes that the author means to be understood literally, so there is no deception in the case, and consequently no impeachment of his veracity or inspiration. Thus, when Longinus said of a man that "he was the owner of a piece of ground not larger than a Lacedaemonian letter," no one understood him literally. He meant, evidently, a very small piece of land, and no one would be deceived. So Virgil says of a man, "he was so tall as to reach the stars," and means only that he was very tall. So when John says that the world could not contain the books that would be written if all the deeds and sayings of Jesus were recorded, he clearly intends nothing more than that a great many books would be required, or that it would be extremely difficult to record them all; intimating that his life was active, that his discourses were numerous, and that he had not pretended to give them all, but only such as would go to establish the main point for which he wrote--that he was the Messiah, Joh 20:30,31. The figure which John uses here is not uncommon in the Scriptures, Ge 11:4; 15:5; Nu 13:33; Da 4:20. This gospel contains in itself the clearest proof of inspiration. It is the work of a fisherman of Galilee, without any proof that he had any unusual advantages. It is a connected, clear, and satisfactory argument to establish the great truth that Jesus was the Messiah. It was written many years after the ascension of Jesus. It contains the record of the Saviour's profoundest discourses, of his most convincing arguments with the Jews, and of his declarations respecting himself and God. It contains the purest and most elevated views of God to be found anywhere, as far exceeding all the speculations of philosophers as the sun does the blaze of a taper. It is in the highest degree absurd to suppose that an unlettered fisherman could have originated this book. Anyone may be convinced of this by comparing it with what would be the production of a man in that rank of life now. But if John has preserved the record of what has occurred so many years before, then it shows that he was under the divine guidance, and is himself a proof, a full and standing proof, of the fulfillment of the promise which he has recorded-- that the Holy Spirit would guide the apostles into all truth, Joh 14:26. Of this book we may, in conclusion, apply the words spoken by John respecting his vision of the future events of the church: "Blessed is he that readeth and they that hear the words of this book, and keep those things which are written therein, for the time is at hand," Re 1:3. {u} "And there are also" Joh 20:30 {v} "the world could not contain" Am 7:10 __________________________________________________________________ THE ACTS OF THE APOSTLES __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 1 Introduction to THE ACTS OF THE APOSTLES There is no evidence that the title, "The Acts of The Apostles," affixed to this book, was given by Divine authority, or by the writer himself. It is a title, however, which, with a little variation, has been given to it by the Christian church at all times. The term "Acts" is not used, as it is sometimes with us, to denote decrees or laws, but it denotes the doings of the apostles. It is a record of what the apostles did in founding and establishing the Christian church. It is worthy of remark, however, that it contains a record of the doings of Peter and Paul. Peter was commissioned to open the doors of the Christian church to both Jews and Gentiles, See Barnes "Mt 16:18,19"; and Paul was chosen to bear the gospel especially to the pagan world. As these two apostles were the most prominent and distinguished in founding and organizing the Christian church, it was deemed proper that a special and permanent record should be made of their labours. At the same time, occasional notices are given of the other apostles; but of their labours elsewhere than in Judea, and of their death, except that of James, Ac 12:2, the sacred writers have given no information. All antiquity is unanimous in ascribing this book to Luke as its author. It is repeatedly mentioned and quoted by the early Christian writers, and without a dissenting voice is mentioned as the work of Luke. The same thing is clear from the book itself. It professes to have been written by the same person who wrote the Gospel of Luke, Ac 1:1; was addressed to the same person, (comp. Ac 1:1 with Lu 1:3; and bears manifest marks of being from the same pen. It is designed evidently as a continuation of his Gospel, as in this book he has taken up the history at the very time where he left it in the Gospel, Ac 1:1,2. Where, or at what time, this book was written is not certainly known. As the history, however, is continued to the second year of the residence of Paul at Rome, Ac 28:30, it was evidently written about as late as the year 62; and as it makes not mention of the further dealings with Paul, or of any other event of history, it seems clear that it was not written much after that time. It has been common, therefore, to fix the date of the book at about A. D. 63. it is also probable that it was written at Rome. In Ac 28:16, Luke mentions his arrival at Rome with Paul. As he does not mention his departure from this city, it is to be presumed that it was written there. Some have supposed that it was written at Alexandria in Egypt, but of that there is no sufficient evidence. The canonical authority of this book rests on the same foundation as that of the Gospel by the same author. Its authenticity has not been called in question at any time in the church. This book has commonly been regarded as a history of the Christian church, and of course the first ecclesiastical history that was written. But it cannot have been designed as a general history of the church. Many important transactions have been omitted. It gives no account of the church at Jerusalem after the conversion of Paul; it omits his journey into Arabia, Ga 1:17; gives no account of the propagation of the gospel in Egypt, or in Babylon, 1 Pe 5:13; of the foundation of the church at Rome; of many of Paul's voyages and shipwrecks, 2 Co 11:25; and omits to record the labours of most of the apostles, and confines the narrative chiefly to the transactions of Peter and Paul. The design and importance of this history may be learned from the following particulars: 1. It contains a record of the promised descent and operations of the Holy Spirit. The Lord Jesus promised that, after he had departed to heaven, he would send the Holy Ghost to carry forward the great work of redemption, Joh 14:16,17; 15:26; 16:7-14. The apostles were directed to tarry in Jerusalem until they were endued with power from on high, Lu 24:49. the four Gospels contained a record of the life, instruction, death, and resurrection of the Lord Jesus. But it is clear that he contemplated that the most signal triumphs of the gospel should take place after his ascension to heaven, and under the influence of the Holy Spirit. The descent of the Spirit, and his influence on the souls of men, was a most important part of the work of redemption. Without an authentic, and inspired record of that, the account of the operations of God the Father, Son, and Spirit, in the work of redemption, would not have been complete. The purposes of the Father in regard to that plan were made known clearly in the Old Testament; the record of what the Son did in accomplishing it, was contained in the Gospels; and some book was needful that should contain a record of the doings of the Holy Spirit. As the Gospels, therefore, may be regarded as a record of the work of Christ to save men, so may the Acts of the Apostles be considered the record of the doings of the Holy Spirit in the same great work. Without that, the way in which the Spirit operates to renew and save would have been very imperfectly known. 2. This book is an inspired account of the character of true revivals of religion. It records the first revivals that occurred in the Christian church. The scene on the day of Pentecost was one of the most remarkable displays of Divine power and mercy that the world has ever known. It was the commencement of a series of stupendous movements in the world to recover men. It was the true mode of a revival of religion, and a perpetual demonstration that such scenes as have characterized our own age and nation especially, are strictly in accordance with the Spirit of the New Testament. The entire book of the Acts of the Apostles records the effect of the gospel when it comes fairly in contact with the minds of men. The gospel was addressed to every class. It met the Jew and the Gentile, the bond and the free, the learned and the ignorant, the rich and the poor; and showed its power everywhere in subduing the mind to itself. It was proper that some record should be preserved of the displays of that power; and that record we have in this book. And it was especially proper that there should be given, by an inspired man, an account of the descent of the Holy Spirit, a record of a true revival of religion. It was certain that the gospel would produce excitement. The human mind, as all experience shows, is prone to enthusiasm and fanaticism; and men might be disposed to pervert the gospel to scenes of wildfire, disorder, and tumult. That the gospel would produce excitement, was well known to its Author. It was well, therefore, that there should be some record to which the church might always appeal as an infallible account of the proper effects of the gospel; some inspired standard to which might be brought all excitements on the subject of religion. If they are in accordance with the first triumphs of the gospel, they are genuine; if not, they are false. 3. It may be further remarked, that this book shows that revivals religion are to be expected in the church. If they existed in the best and purest days of Christianity, they are to be expected now. If by means of revivals the Holy Spirit chose at first to bless the preaching of the truth, the same thing is to be expected still. If in this way the gospel was at first spread among the nations, then we are to infer that this will be the mode in which it will finally spread and triumph in the world. 4. The Acts of the Apostles contains a record of the organization of the Christian church. That church was founded simply by the preaching of the truth, and chiefly by a simple statement of the death and resurrection of Jesus Christ. The "Acts of the Apostles" contains the highest models of preaching, and the purest specimens of that simple, direct, and pungent manner of addressing men, which may be expected to be attended with the influences of the Holy Spirit. It contains some of the most tender, powerful, and eloquent appeals to be found in any language. If a man wishes to learn how to preach well, he can probably acquire it nowhere else so readily as by giving himself to the prayerful and profound study of the specimens contained in this book. At the same time, we have here a view of the character of the true church of Christ. The simplicity of this church must strike every reader of "the Acts." Religion is represented as a work of the heart; the pure and proper effect of truth on the mind. It is free from pomp and splendour, and from costly and magnificent ceremonies. There is no apparatus to impress the senses, no splendour to dazzle, no external rite or parade adapted to draw the affections from the pure and spiritual worship of God. How unlike to the pomp and parade of pagan worship! How unlike the vain and pompous ceremonies which have since, alas! crept into no small part of the Christian church! 5. In this book we have many striking and impressive illustrations of what the gospel is fitted to produce, to make men self-denying and benevolent. The apostles engaged in the great enterprise of converting the world. To secure that, they cheerfully forsook all. Paul became a convert to the Christian faith; and cheerfully for that gave up all his hopes of preferment and honour, and welcomed toil and privation in foreign lands. The early converts had all things in common, Ac 2:44 those "which used curious arts," and were gaining property by a course of iniquity, forsook their schemes of ill-gotten gain; and burned their books publicly, Ac 19:19; Ananias and Sapphira were punished for attempting to impose of the apostles by hypocritical professed self- denials, Ac 5:1-10; and throughout the book there occur constant instances of sacrifices and toil to spread the gospel around the globe. Indeed, these great truths had manifestly seized upon the early Christians: that the gospel was to be preached to all nations; and that whatever stood in the way of that was to be sacrificed; whatever toils and dangers were necessary, were to be borne; and even death itself was cheerfully to be met, it would promote the spread of true religion. This was then genuine Christianity; this is still the spirit of the gospel of Christ. 6. This book throws important light on the Epistles. It is a connecting link between the Gospels and the other parts of the New Testament. Instances of this will be noticed in the Notes. One of the most clear and satisfactory evidences of the genuineness of the books of the New Testament is to be found in the undesigned coincidences between the Acts and the Epistles. This argument was first clearly stated and illustrated by Dr. Paley. His little work illustrating it, the Hora Paulinae, is one of the most unanswerable proofs which have yet been furnished of the truth of the Christian religion. 7. This book contains unanswerable evidence of the truth of the Christian religion. It is a record of the early triumphs of Christianity. Within the space of thirty years after the death of Christ, the gospel had been carried to all parts of the civilized, and to no small portion of the uncivilized world. Its progress and its triumphs were not concealed. Its great transactions were not "done in a corner." It had been preached in the most splendid, powerful, and corrupt cities; churches were already founded in Jerusalem, Antioch, Corinth, Ephesus, Philippi, and at Rome. The gospel had spread in Arabia, Asia Minor, Greece, Macedon, Italy, and Africa. It had assailed the most mighty existing institutions; it had made its way over the most formidable barriers; it had encountered the most deadly and malignant opposition; it had travelled to the capital, and had secured such a hold, even in the imperial city, as to make it certain that it would finally overturn the established religion, and seat itself on the ruins of paganism. Within thirty years it had settled the point that it would overturn every bloody altar; close every pagan temple; and that "banners of the faith would soon stream from the palaces of the Caesars." All this would be accomplished by the instrumentality of the Jews--of fishermen--of Nazarenes. The had neither wealth, armies, nor allies. With the exception of Paul, there were men without learning. They were taught only by the Holy Ghost; armed only with the power of God; victorious only because he was their Captain; and the world acknowledged the presence of the messengers of the Highest, and the power of the Christian religion. Its success never has been, and never can be, accounted for by any other supposition than that God attended it. And if the Christian religion be not true, the change wrought by the twelve apostles is the most inexplicable, mysterious, and wonderful event that has ever been witnessed in this world. Their success to the end of time will stand as an argument of the truth of the scheme, that shall confound the infidel, and sustain the Christian with the assured belief that this is a religion which has proceeded from the almighty and infinitely benevolent God. THE ACTS OF THE APOSTLES Chapter 1 Verse 1. The former treatise. The former book. The Gospel by Luke is here evidently intended. Greek, "the former logos," meaning a discourse, or a narrative. O Theophilus. See Barnes "Lu 1:3". As this book was written to the same individual as the former, it was evidently written with the same design--to furnish an authentic and full narrative of events concerning which there would be many imperfect and exaggerated accounts given. See Lu 1:1-4. As these events pertained to the descent of the Spirit, to the spread of the gospel, to the organization of the church by inspired authority, to the kind of preaching by which the church was collected and organized; and as those events were a full proof of the truth and power of the Christian religion, and would be a model for ministers and the church in all future times, it was of great importance that a fair and full narrative of them should be preserved. Luke was the companion of Paul in his travels, and was an eye-witness of no small part of the transactions recorded in this book. See Ac 16:10,17; 20:1-6,27,28. As an eye-witness, he was well qualified to make a record of the leading events of the primitive church. And as he was the companion of Paul, he had every opportunity of obtaining information about the great events of the gospel of Christ. Of all. That is, of the principal, or most important parts of the life and doctrines of Christ. It cannot mean that he recorded all that Jesus did, as he has omitted many things that have been preserved by the other evangelists. The word all is frequently thus used to denote the most important or material facts. See Ac 13:10; 1 Ti 1:16; Jas 1:2; Mt 2:3; 3:5; Ac 2:5; Ro 11:26; Col 1:6. In each of these places the word here translated "all" occurs in the original, and means many, a large part, the principal portion. It has the same use in all languages. "This word often signifies, indefinitely, a large portion or number, or a great part." Webster. That Jesus. The Syriac version adds, "Jesus our Messiah."--This version was probably made in the second century. Began both to do, etc. This is a Hebrew form of expression, meaning the same thing as that Jesus did and taught. See Ge 9:20, "Noah began to be an husbandman," i.e. was an husbandman. Ge 12:3, in the Septuagint: "Which God began to create and make;" in the Hebrew, "which God created and made." Mr 6:7, "Began to send them forth by two and two," i.e. sent them forth. See also Mr 10:32; 14:65, "And some began to spit on him;" in the parallel place in Mt 26:67, "they did spit in his face." To do. This refers to his miracles and his acts of benevolence, including all that he did for man's salvation. It probably includes, therefore, his sufferings, death, and resurrection, as a part of what he has done to save men. To teach. His doctrines. He had given an account of what the Lord Jesus did, so he was now about to give a narrative of what his apostles did in the same cause, that thus the world might be in possession of an inspired record respecting the redemption and establishment of the Christian church. The history of these events is one of the greatest blessings that God has conferred on mankind; and one of the highest privileges which men can enjoy is that which has been conferred so abundantly on this age in the possession and extension of the word of God. No men could be imposed upon and made to believe that they really saw, talked with, and ate with, a friend whom they had known so long and familiarity, unless it was real. (3.) There were enough of them to avoid the possibility of deception. Though it might be pretended that one man could be imposed on, yet it could not be that an imposition could be practised for forty days on eleven, who were all at first incredulous. (4.) He was with them sufficient time to give evidence. It might be pretended, if they had seen him but once, that they were deceived. But they saw him often, and for the space of more than a month, (5.) They saw him in various places and times where there could be no deception. If they had pretended that they saw him rise, or saw him at twilight in the morning when he rose, it might have been said that they were deluded by some remarkable appearance. Or it might have been said that, expecting, to see him rise, their hopes and agitations would have deceived them, and they would easily have fancied that they saw him. But it is not pretended by the sacred writers that they saw him rise. An impostor would have affirmed this, and would not have omitted it. But the sacred writers affirmed that they saw him after he was risen; when they were free from agitation; when they could judge coolly: in Jerusalem; in their company when at worship; when journeying to Emmaus; when in Galilee; when he went with them to Mount Olivet; and when he ascended to heaven. (6.) He appeared to them as he had always done; as a friend, companion, and benefactor; he ate with them; wrought a miracle before them; was engaged in the same work as he was before he suffered; renewed the same promise of the Holy Spirit; and gave them his Commands respecting the work which he had died to establish and promote. In all these circumstances it was impossible that they should be deceived. Being seen of them forty days. There are no less than THIRTEEN different appearances of Jesus to his disciples recorded. For an account of them, see the Note at the end of the Gospel of Matthew. Speaking to them, etc. He was not only seen by them, but he continued the same topics of discourse as before his sufferings; thus showing that he was the same person that had suffered, and that his heart was still intent on the same great work. Our Saviour's heart was filled with the same design in his life and death, and when he rose; thus showing us that we should aim at the same great work in all the circumstances of our being. Afflictions, persecutions, and death never turned him from this great plan; nor should they be allowed to divert our minds from the great work of redemption. The things pertaining to the kingdom of God. For an explanation of this phrase, the kingdom of God, See Barnes "Mt 3:2". The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church. {a} "the former treatise" Lu 1:1-4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 2 Verse 2. Until the day. The fortieth day after his resurrection, Ac 1:3; Lu 24:51. In which he was taken up. In which he ascended to heaven. He was taken up into a cloud, and is represented as having been borne or carried to heaven, Ac 1:9. After that, etc. This whole passage has been variously rendered. The Syriac renders it, "After he had given commandment unto the apostles whom he had chosen by the Holy Spirit." So also the Ethiopic version. Others have joined the words "through the 'Holy Ghost" to the phrase "was taken up," making it mean that he was taken up by the Holy Ghost. But the most natural and correct translation seems to be that which is in our version. Through the Holy Ghost. To understand this, it is necessary to call to mind the promise that Jesus made before his death, that after his departure, the Holy Ghost would descend to be a guide to his apostles. See Joh 16:7-11, See Barnes "Joh 16:7". It was to be his office to carry forward the work of redemption in applying it to the hearts of men. Whatever was done, therefore, after the atonement and resurrection of Jesus, after he had finished his great work, was to be regarded as under the peculiar influence and direction of the Holy Ghost. Even the instructions of Jesus, his commission to the apostles, etc., were to be regarded as coming within the department of the sacred Spirit, within the province of his peculiar work. The instructions were given by Divine authority, by infallible guidance, and as a part of the work which the Holy Spirit designed. Under that Spirit the apostles were to go forth; by his aid they were to convert the world, to organize the church, to establish its order and its doctrines. And hence the entire work was declared to be by his direction. Though in his larger and more mighty influences, the Spirit did not descend until the day of Pentecost, Lu 24:49; comp. Ac 2 yet in some measure his influence was imparted to them before the ascension of Christ, Joh 20:22. Had given commandments. Particularly the command to preach the gospel to all nations, Mt 28:19; Mr 16:15-19. It may be worthy of remark, that the word commandments, as a noun in the plural number, does not occur in the original. The single word which is translated "had given commandments" is a participle, and means simply having commanded. There is no need, therefore, of supposing that there is reference here to any other command than to that great and glorious injunction to preach the gospel to every creature. That was a command of so much importance as to be worthy of a distinct record, as constituting the sum of all that the Saviour taught them after his resurrection. The apostles. The eleven that remained after the treason and death of Judas. Whom he had chosen. Mt 10; Lu 6:12-16. {b} "Until the day" Ac 1:9; Lu 24:51; 1 Ti 3:16 {c} "commandments unto the apostles" Mt 28:19; Mr 16:15-19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 3 Verse 3. He shewed himself. The resurrection of Jesus was the great fact on which the truth of the gospel was to be established. Hence the sacred writers so often refer to it, and establish it by so many arguments. As that truth lay at the foundation of all that Luke was about to record in his history, it was of importance that he should state clearly the sum of the evidence of it in the beginning of his work. After his passion. After he suffered, referring particularly to his death, as the consummation of his sufferings. The word passion, with us, means commonly excitement, or agitation of mind; as love, hope, fear, anger, etc. In the original the word means to suffer. The word passion, applied to the Saviour, denotes his last sufferings. Thus in the Litany of the Episcopal church, it is beautifully said, "By thine agony and bloody sweat; by thy cross and passion, good Lord, deliver us." The Greek word of the same derivation is rendered sufferings in 1 Pe 1:11; 4:13; Col 1:24. By many infallible proofs. The word here rendered infallible proofs, does not occur elsewhere in the New Testament. In Greek authors it denotes an infallible sign or argument by which anything can be certainly known.--Schleusner. Here it means the same--evidence that he was alive which could not deceive, or in which they could not be mistaken. That evidence consisted in his eating with them, conversing with them, meeting them at various times and places, working miracles, (Joh 21:6,7); and uniformly showing himself to be the same Friend with whom they had been familiar for more than three years. This evidence was infallible, (1.) because it was to them unexpected. They had manifestly not believed that he would rise again, Joh 20:25; Lu 24. There was therefore no delusion resulting from any expectation of seeing him, or from a design to impose on men. (2.) It was impossible that they could have been deceived in relation to one with whom they had been familiar for more than three years. No men could be imposed upon and made to believe that they really saw, talked with, and ate with, a friend whom they had known so long and familiarly, unless it was real. (3.) There were enough of them to avoid the possibility of deception. Though it might be pretended that one man could be imposed on, yet it could not be that an imposition could be practised for forty days on eleven, who were all at first incredulous. (4.) He was with them sufficient time to give evidence. It might be pretended, if they had seen him but once, that they were deceived. But they saw him often, and for the space of more than a month, (5.) They saw him in various places and times where there could be no deception. If they had pretended that they saw him rise, or saw him at twilight in the morning when he rose, it might have been said that they were deluded by some remarkable appearance. Or it might have been said that, expecting to see him rise, their hopes and agitations would have deceived them, and they would easily have fancied that they saw him. But it is not pretended by the sacred writers that they saw him rise. An impostor would have affirmed this, and would not have omitted it. But the sacred writers affirmed that they saw him after he was risen; when they were free from agitation; when they could judge coolly: in Jerusalem; in their company when at worship; when journeying to Emmaus; when in Galilee; when he went with them to Mount Olivet; and when he ascended to heaven. (6.) He appeared to them as he had always done; as a friend, companion, and benefactor; he ate with them; wrought a miracle before them; was engaged in the same work as he was before he suffered; renewed the same promise of the Holy Spirit; and gave them his Commands respecting the work which he had died to establish and promote. In all these circumstances it was impossible that they should be deceived. Being seen of them forty days. There are no less than THIRTEEN different appearances of Jesus to his disciples recorded. For an account of them, See Barnes "Mt 28:20". Speaking to them, etc. He was not only seen by them, but he continued the same topics of discourse as before his sufferings; thus showing that he was the same person that had suffered, and that his heart was still intent on the same great work. Our Saviour's heart was filled with the same design in his life and death, and when he rose; thus showing us that we should aim at the same great work in all the circumstances of our being. Afflictions, persecutions, and death never turned him from this great plan; nor should they be allowed to divert our minds from the great work of redemption. The things pertaining to the kingdom of God. For an explanation of this phrase, the kingdom of God, See Barnes "Mt 3:2". The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church. {d} "many infallible proofs" Lu 24:15; Joh 20:1-21:25. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 4 Verse 4. And being assembled together. Margin, "or, eating together." This sense is given to this place in the Latin Vulgate, the Ethiopic, and the Syriac versions. But the Greek word has not properly this sense. It has the meaning of congregating, or assembling. It should have been, however, translated in the active sense, "and having assembled them together." The apostles were scattered after his death. But this passage denotes that he had assembled them together by his authority, for the purpose of giving them a charge respecting their conduct when he should have left them. When this occurred does not appear from the narrative; but it is probable that it was not long before his ascension; and it is clear that the place where they were assembled was Jerusalem. But wait for the promise of the Father. For the fulfillment of the promise respecting the descent of the Holy Spirit, made by the Father. Which ye have heard of me. Which I have made to you. See Joh 14:16,26; 15:26; 16:7-13. {1} "being assembled", or "eating together" {a} "commanded" Lu 24:40 {b} "ye have heard of me" Joh 14:1-16:33 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 5 Verse 5. For John truly baptized, etc. These are the words of Jesus to his apostles; and he evidently has reference to what was said of John's baptism compared with his own in Mt 3:11; Joh 1:33. In those verses John is represented as baptizing with water, but the Messiah who was to come as baptizing with the Holy Ghost and with fire. This promise respecting the Messiah was now about to be fulfilled in a remarkable manner. See Ac 2. Not many days hence. This was probably spoken not long before his ascension, and of course not many days before the day of Pentecost. {c} "John truly" Mt 3:11 {+} "truly", or "indeed" {++} "Ghost", or "Spirit" {d} "Holy Ghost" Ac 2:4; 10:45; 11:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 6 Verse 6. When they therefore were come together. At the Mount of Olives. See Ac 1:9,12. Wilt thou at this time, etc. The apostles had entertained the common opinions of the Jews about the temporal dominion of the Messiah. They expected that he would reign as a prince and conqueror, and free them from the bondage of the Romans. Many instances of this expectation occur in the Gospels, notwithstanding all the efforts which the Lord Jesus made to explain to them the true nature of his kingdom. This expectation was checked, and almost destroyed by his death, Lu 24:21. And it is clear that his death was the only means which could effectually check and change their opinions respecting the nature of his kingdom. Even his own instructions would not do it; and only his being taken from them could direct their minds effectually to the true nature of his kingdom. Yet, though his death checked their expectations, and appeared to thwart their plans, yet his return to life excited them again. They beheld him with them; they were assured it was the same Saviour; they saw now that his enemies had no power over him; that a Being who could rise from the dead, could easily accomplish all his plans. And as they did not doubt now that he would restore the kingdom to Israel, they asked whether he would do it at this time? They did not ask whether he would do it at all, or whether they had correct views of his kingdom; but taking that for granted, they asked him whether that was the time in which he would do it. The emphasis of the inquiry lies in the expression, "at this time," and hence the answer of the Saviour refers solely to the point of their inquiry, and not to the correctness or incorrectness of their opinions. From these expectations of the apostles we may learn, (1.) that there is nothing so difficult to be removed from the mind as prejudice in favour of erroneous opinions. (2.) That such prejudice will survive the plainest proofs to the contrary. (3.) That it will often manifest itself even after all proper means have been taken to subdue it. Erroneous opinions thus maintain a secret ascendancy in a man's mind, and are revived by the slightest circumstances, even long after we supposed they were overcome; and even in the face of the plainest proofs of reason or of Scripture. Restore. Bring back; put into its former situation. Judea was formerly governed by its own kings and laws; now it was subject to the Romans. This bondage was grievous, and the nation sighed for deliverance. The inquiry of the apostles evidently was, whether he would now free them from the bondage of the Romans, and restore them to their former state of freedom and prosperity, as in the times of David and Solomon. See Isa 1:26. The word" restore" also may include more than a reducing it to its former state. It may mean, Wilt thou now bestow the kingdom and dominion to Israel, according to the prediction in Da 7:27? The kingdom. The dominion; the empire; the reign. The expectation was that the Messiah--the King of Israel--would reign over men, and thus the nation of the Jews extend their empire over all the earth. To Israel. To the Jews, and particularly to the Jewish followers of the Messiah. Lightfoot thinks that this question was asked in indignation against the Jews. "Wilt thou confer dominion on a nation which has just put thee to death?" But the answer of the Saviour shows that this was not the design of the question. {e} "wilt thou" Mt 24:3,4 {f} "restore again" Isa 1:26; Da 7:27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 7 Verse 7. It is not for you to know. The question of the apostles respected the time of the restoration; it was not whether he would do it. Accordingly, his answer meets precisely their inquiry; and he tells them in general that the time of the great events of God's kingdom was not to be understood by them. A similar question they had asked in Mt 24:3, "Tell us when shall these things be?" Jesus answered them then by showing them certain signs which should precede his coming, and by saying, (Mt 24:36) "But of that day and that hour knoweth no man, no, not the angels of heaven, but my Father only." God has uniformly reproved a vain curiosity on such points, 1 Th 5:1,2; 2 Pe 3:10; Lu 12:39,40. The times or the seasons. The difference between these words is, that the former denotes any time or period indefinite, or uncertain; the latter denotes a fixed, definite, or appropriate time. They seem to be used here to denote the periods of all classes of future events. The Father hath put, etc. So much had the Father reserved the knowledge of these, that it is said, that even the Son did not know them. See Mr 13:32. See Barnes "Mr 13:32". In his own power. That is, he has fixed them by his own authority; he will bring them about in his own time and way; and therefore it is not proper for men anxiously to inquire into them. All prophecy is remarkably obscure in regard to the time of its fulfillment. The reasons are, (1.) to excite men to watch for the events that are to come, as the time is uncertain, and they will come "like a thief in the night." (2.) As they are to be brought about by human agency, they are so arranged as to call forth that agency. If men knew just when an event was to come to pass, they might be remiss, and feel that their effort was not needed. (3.) The knowledge of future scenes--of the exact time, might alarm men, and absorb their thoughts entirely, and prevent attendance to the present duties of life. Duty is ours now; God will provide for future scenes. (4.) Promises sufficiently clear and full are therefore given us to encourage us; but not full enough to excite a vain and idle curiosity. All this is eminently true of our own death--one of the most important future scenes through which we are to pass. It is certainly before us; it is near; it cannot be long avoided; it may come at any moment. God has fixed the time, but will not inform us when it shall be. He does not gratify a vain curiosity, or terrify us, by announcing to us the day or the hour when we are to die, as we do a man that is to be executed. This would be to make our lives like that of a criminal sentenced to die, and we should through all our life, through fear of death, be subject to bondage, Heb 2:15. He has made enough known to excite us to prepare, and to be always ready, having our loins girt about, and our lamps trimmed and burning, Lu 12:35. {g} "It is not for" Mt 24:36; 1 Th 5:1,2 {*} "power", or "disposal" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 8 Verse 8. But ye shall receive power, etc. Literally, as it is translated in the margin, "ye shall receive the power of the Holy Ghost coming upon you." This was said to them to console them. Though they could not know the times which God reserved in his own appointment, yet they should receive the promised Guide and Comforter. The word power here refers to all the help or aid which the Holy Spirit would grant; the power of speaking with new tongues; of preaching the gospel with great effect; of enduring great trials, etc. See Mr 16:17,18. The apostles had impatiently asked him if he was then about to restore the kingdom to Israel. Jesus by this answer rebuked their impatience; taught them to repress their ill-timed ardour; and assured them again of the coming of the Holy Ghost. Ye shall be witnesses. For this purpose they were appointed; and for this design they had been with him for more than three years. They had seen his manner of life, his miracles, his meekness, his sufferings; they had listened to his instructions, had conversed and eaten with him as a friend; they had seen him after he was risen, and were about to see him ascend to heaven; and they were qualified to bear witness to all these things in all parts of the earth, They were so numerous, that it could not be pretended that they were deceived; they had been so intimate with him and his plans, that they could testify of him; and there was no motive but conviction of the truth, that could lead them to all these sacrifices in making known the Saviour. The original word here is (marturev)--martyrs. From this word the name martyrs has been given to those who suffered in times of persecution. The reason why this name was given to them was that they bore witness to the life, instructions, death, and resurrection of the Lord Jesus, even in the midst of persecution and death. It is commonly supposed that nearly all of the apostles thus bore witness to the Lord Jesus: of this, however, there is not clear proof. See Mosheim's Ecclesiastical History, vol. i., pp. 55, p56. Still the word here does not necessarily mean that they should be martyrs, or be put to death in bearing witness to the Lord Jesus; but that they should everywhere testify to what they knew of him. The fact that this was the design of their appointment, and that they actually bore such testimony, is abundantly confirmed in the Acts of the Apostles, Ac 1:22; 5:32; 10:39,42; 22:16. In Jerusalem. In the capital of the nation. See Ac 2. The great work of the Spirit on the day of Pentecost occurred there. Most of the disciples remained in Jerusalem until the persecution that arose about the death of Stephen, Ac 8:1,4. The apostles remained there till Herod put James to death. Comp. Ac 8:1, with Ac 12:1,2. This was about eight years. During this time, however, Paul was called to the apostleship, and Peter had preached the gospel to Cornelius, Philip to the eunuch, etc. In all Judea. Judea was the southern division of the Holy Land, and included Jerusalem as the capital. See Barnes "Mt 2:22"; See Barnes "Ac 8:1". And in Samaria. This was the middle portion of Palestine. See Barnes "Mt 2:22". This was fulfilled by his disciples. See Ac 8:1, "And they were all scattered abroad throughout the regions of Judea and Samaria, (Ac 1:4,) everywhere preaching the word;" Ac 8:15, "Then Philip went down to the city of Samaria, and preached Christ unto them " Ac 1:14; 9:31. And unto the uttermost part of the earth. The word earth, or land, is sometimes taken to denote only the land of Palestine. But here there does not seem to be a necessity for limiting it thus. If Christ had intended that, he would have mentioned Galilee, as being the only remaining division. But as he had expressly directed them to preach the gospel to all nations, the expression here is clearly to be considered as including the Gentile lands as well as the Jewish. The evidence that they did this is found in the subsequent parts of this book, and in the history of the church. In this way Jesus replied to their question. Though he did not tell them the time when it was to be done, nor did he affirm that he would restore the kingdom to Israel, yet he gave them an answer that implied that the work should advance--should advance much farther than the land of Israel; and that they would have much to do in promoting it. All the commands of God, and all his communications are such as to call up our energy, and teach us that we have much to do. The uttermost parts of the earth have been given to the Saviour, (Ps 2:8) and churches should not rest until He whose right it is shall come and reign, Eze 21:27. {1} "power" or "the power of the Holy Ghost coming upon you" {a} "ye shall be witnesses" Mt 28:19; Lu 24:47-49 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 9 Verse 9. While they beheld. While they saw him. It was of importance to state that circumstance, and to state it distinctly. It is not affirmed in the New Testament that they saw him rise from the dead; because the evidence of that fact could be better established by their seeing him after he was risen. But the truth of his ascension to heaven could not be confirmed in that manner. Hence it was so arranged as that he should ascend in open day; in the presence of his apostles; and that not when they were asleep, or indifferent, but when they were engaged in a conversation that should fix the attention, and when they were looking upon him. Had Jesus vanished secretly, or in the night, the apostles would have been amazed and confounded; perhaps they would even have doubted whether they had not been deceived. But when they saw him leave them in this manner, they could not doubt that he had risen; and when they saw him ascend to heaven, they could not doubt that his work was approved, and that God would carry it onward. This event was exceedingly important. (1.) It was a confirmation of the truth of the Christian religion. (2.) It enabled the apostles to state distinctly where the Lord Jesus was, and at once directed their affections and their thoughts away from the earth, and opened their eyes on the glory of the scheme of religion they were to establish. If their Saviour was in heaven, it settled the question about the nature of his kingdom. It was clear that it was not designed to be a temporal kingdom. The reasons why it was proper that the Lord Jesus should ascend to heaven rather than remain on earth, were, (1,) that he had finished the work which God gave him to do on the earth, Joh 17:24; 19:30 and it was proper that he should be received back to the glory which he had with the Father before the world was, Joh 17:4,15; Php 2:6,9,10. (2.) It was proper that he should ascend, that the Holy Spirit might come down and perform his part of the work of redemption. Jesus, by his personal ministry, as a man, could be but in one place; the Holy Spirit could be in all places, and be present at all times, and could apply the work to all men. See Barnes "Joh 16:7". (3.) A part of the work of Christ was yet to be performed in heaven. That was the work of intercession. The high priest of the Jews not only made an atonement, but also presented the blood of sacrifice before the mercy-seat, as the priest of the people, Le 16:11-14. This was done to typify the entrance of the great High Priest of our profession into the heavens, Heb 9:7,8,11,12. The work which he performs there is the work of intercession, Heb 7:25. This is properly the work which an advocate performs in a court of justice for his client. It means that Christ, our great High Priest, still pleads and manages our cause in heaven; secures our interests; obtains for us grace and mercy. It consists in his appearing in the presence of God for us, Heb 9:24; in his presenting the merits of his blood, Heb 9:12,14 and in securing the continuance of the mercy which has been bestowed on us, and which is still needful for our welfare. The Lord Jesus also ascended that he might assume and exercise the office of King in the immediate seat of power. All worlds were subject to him for the welfare of the church; and it was needful that he should be solemnly invested with that power in the presence of God, as the reward of his earthly toils. 1 Co 15:25, "He must reign, till he hath put all enemies under his feet." Eph 1:20-22; Php 2:6-11. A cloud received him. He entered into the region of the clouds, and was hid from their view. But two others of our race have been taken bodily from earth to heaven. Enoch was translated, (Ge 5:24; comp. Heb 11:5) and Elijah was taken by a whirlwind to heaven, 2 Ki 2:11. It is remarkable that when the return of the Saviour is mentioned, it is uniformly said that he will return in the clouds, Ac 1:11; Mt 24:30; 26:64; Mr 13:26; Re 1:7; Da 7:13. The clouds are an emblem of sublimity and grandeur, and perhaps this is all that is intended by these expressions. De 4:11; 2 Sa 12:12; Ps 97:2; 104:3. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 10 Verse 10. Looked steadfastly. They fixed their eyes, or gazed intently toward heaven. Lu 4:20, "And the eyes of all them that were in the synagogue were fastened (Greek, the same word as here) on him." It means the intense gaze when we are deeply interested, and wish to see clearly and distinctly. Here, they were amazed and confounded; the thing was unlooked-for; and they were even then inquiring whether he would not restore the kingdom to Israel. With this mingled amazement, and disappointment, and curiosity; and with the earnest desire to catch the last glimpse of their beloved Master, they naturally continued to gaze on the distant clouds where he had mysteriously disappeared from their view. Never was a scene more impressive, grand, and solemn than this. Toward heaven. Toward the distant clouds or sky which had received him. As he went up. Literally, "The ascending, or going up." Doubtless they continued to gaze after he had departed from their view. Two men. From the raiment of these "men" and the nature of their message, it seems clear that they were angelic beings, who were sent to meet and comfort the disciples on this occasion. They appeared in human form, and Luke describes them as they appeared. Angels are not unfrequently called men. Lu 24:4, "Two men stood by them in shining garments," etc. Comp. Joh 20:12; Mt 28:5. As two angels are mentioned only as addressing the apostles after the resurrection of Jesus, (Joh 20:12; Lu 24:4) it is no unnatural supposition that these were the same who had been designated to the honourable office of bearing witness to his resurrection, and of giving them all the information about that resurrection, and of his ascension, which their circumstances needed. In white apparel. Angels are commonly represented as clothed in white. See Barnes "Joh 20:12; See Barnes "Mt 28:3; See Barnes "Mr 16:5". It is an emblem of purity; and the worshippers of heaven are represented as clothed in this manner. Re 3:4, "They shall walk with me in white;" Re 3:5, "He that overcometh, the same shall be clothed in white raiment " Re 4:4; 7:9,13,14. {*} "steadfastly" or, "earnestly" {a} "two men" Joh 20:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 11 Verse 11. Ye men of Galilee. Galilee was the place of their former residence; and this was the name by which they were commonly known. There is no evidence that the angel intended this name in any way to reproach them. Why stand ye, etc. There is doubtless a slight degree of censure implied in this, as well as a design to call their attention away from a vain attempt to see the departed Saviour. The impropriety may have been, (1.) in the feeling of disappointment, as if he would not restore the kingdom to Israel. (2.) Possibly they were expecting that he would again soon appear; though he had often foretold them that he would ascend to heaven. (3.) There might have been an impropriety in their earnest desire for the mere bodily presence of the Lord Jesus, when it was more important that it should be in heaven. We may see here, also, that it is our duty not to stand in idleness, and to gaze even towards heaven. We, as well as the apostles, have a great work to do, and we should actively engage in it without delay. Gazing up. Looking up. This same Jesus. This was said to comfort them. The same tried Friend, who had been so faithful to them, would return. They ought not, therefore, to look with despondency at his departure. Into heaven. This expression denotes into the immediate presence of God; or into the place of perpetual purity and happiness, where God peculiarly manifests his favour. The same thing is frequently designated by his sitting on the right hand of God, as emblematic of power, honour, and favour. See Barnes "Mr 16:19 See Barnes "Mr 14:62" See Barnes "Heb 1:3" See Barnes "Heb 8:1 See Barnes "Ac 7:55; See Barnes "Ro 8:34 Eph 1:20. Shall so come. At the day of judgment. Joh 14:3, "If I go and prepare a place for you, I will come again," etc. In like manner, etc. In clouds, as he ascended. See Barnes "Ac 1:9"; See Barnes "1 Th 4:16". This address was designed to comfort the disciples. Though their Master and Friend was taken from them, yet he was not removed for ever. He would come again with similar majesty and glory, for the vindication of his people, and to tread all his enemies under his feet. The design for which he will come, will be to judge the world, Mt 25. There will be an evident fitness and propriety in his coming. (1.) Because his appropriate work in heaven as Mediator shall be accomplished; his people shall have been saved; the enemy subdued; death shall have been conquered; and the gospel shall have shown its power in subduing all forms of wickedness; in removing the effects of sin, in establishing the law, in vindicating the honour of God; and shall thus have done all that will be needful to be done to establish the authority of God throughout the universe. It will be proper, therefore, that this mysterious order of things shall be wound up, and the results become a matter of record in the history of the universe. It will be better than it would be to suffer an eternal millennium on the earth, while the saints should many of them slumber, and the wicked still be in their graves. (2.) It is proper that he should come to vindicate his people, and raise them up to glory. Here they have been persecuted, oppressed, put to death. Their character is assailed; they are poor; and the world despises them. It is fit that God should show himself to be their Friend; that he should do justice to their injured names and motives; that he should bring out hidden and obscure virtue, and vindicate it; that he should enter every grave and bring forth his friends to life. (3.) It is proper that he should show his hatred of sin. Here it triumphs. The wicked are rich, and honoured, and mighty, and say, "Where is the promise of his coming?" 2 Pe 3:4. It is right that he should defend his cause. Hence the Lord Jesus will come to guard the avenues to heaven, and to see that the universe suffers no wrong, by the admission of an improper person to the skies. (4.) The great transactions of redemption have been public, open, often grand. The apostasy was public, in the face of angels and of the universe. Sin has been open, public, high-handed. Misery has been public, and has rolled its deep and turbid waves in the face of the universe. Death has been public; all worlds have seen the race cut down and moulder. The death of Jesus was public; the angels saw it; the heavens were clothed with mourning; the earth shook; and the dead arose. The angels have desired to look into these things, (1 Pe 1:12,) and have felt an intense solicitude about men. Jesus was publicly whipped, cursed, crucified; and it is proper that he should publicly triumph, that all heaven rejoicing, and all hell at length humbled, should see his public victory. Hence he will come with clouds--with angels--with fire--and will raise the dead, and exhibit to all the universe the amazing close of the scheme of redemption. (5.) We are in these verses presented with the most grand and wonderful events that this world has ever known--the ascension and return of the Lord Jesus. Here is consolation for the Christian; and here is a source of ceaseless alarm to the sinner. {b} "Ye men of Galilee" Ac 2:7; 13:31 {c} "shall so come" Joh 14:3; 1 Th 4:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 12 Verse 12. Then returned they unto Jerusalem. In Lu 24:52, we are told that they worshipped Jesus before they returned. And it is probable that the act of worship to which he refers, was that which is mentioned in this chapter--their gazing intently on their departing Lord. From the mount called Olivet. From the Mount of Olives. See Barnes "Mt 21:1". The part of the mountain from which he ascended was the eastern declivity, where stood the little village of Bethany, Lu 24:50. A sabbath day's journey. As far as might be lawfully travelled by a Jew on the Sabbath. This was two thousand paces or cubits; or seven furlongs and a half--not quite one mile. See Barnes "Mt 24:20". The distance of a lawful journey on the Sabbath was not determined by the laws of Moses, but the Jewish teachers had fixed it at two thousand paces. This measure was determined on because it was a tradition, that in the camp of the Israelites when coming from Egypt, no part of the camp was more than two thousand paces from the tabernacle; and over this space, therefore, they were permitted to travel for worship. Perhaps, also, some countenance was given to this from the fact that this was the extent of the suburbs of the Levitical cities, Nu 35:5. Mount Olivet was but five furlongs from Jerusalem, and Bethany was fifteen furlongs. But on the eastern declivity of the mountain the tract of country was called, for a considerable space, the region of Bethany; and it was from this place that the Lord Jesus ascended. {d} "Then returned they" Lu 24:52. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 13 Verse 13. Were come in. To Jerusalem. They went up into an upper room. The word--uperwon--here translated upper room, occurs but four times in the New Testament. Ac 9:37, "She (Dorcas) was sick, and died: whom when they had washed, they laid her in an upper chamber," Ac 9:39; 20:8, "And there were many lights in the upper chamber, where they were gathered together." The room so designated was an upper chamber used for devotion; or to place the dead before burial; or occasionally for conversation, etc. Here it evidently means the place where they were assembled for devotion. Lu 24:53 says they were continually in the temple praising and blessing God. And some have supposed that the upper room here designated was one of the rooms in the temple. But there is no evidence of that; and it is not very probable. Such a room was a part of every house, especially in Jerusalem; and they probably selected one where they might be together, and yet so retired that they might be safe from the Jews. Where abode. Where were remaining. This does not mean that this was their permanent habitation; but they remained there waiting for the descent of the Holy Spirit. Peter, etc. All the apostles were there which Jesus had at first chosen, except Judas, Lu 6:13-16. {a} "Peter and James" Lu 6:13-16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 14 Verse 14. These all continued, etc. The word continued denotes persevering and constant attention. The main business was devotion. Ac 6:4, "We will give ourselves continually--to the ministry of the word." Ro 12:12, "Continuing instant in prayer:" Ro 13:6, "Attending continually upon this very thing." It is their main and constant employment, Col 4:2. With one accord. With one mind; unitedly; unanimously. There were no schisms, no divided interests, no discordant purposes. This is a beautiful picture of devotion, and a specimen of what social worship ought now to be, and a beautiful illustration of Ps 133. The apostles felt that they had one great object; and their deep grief at the loss of their Master, their doubts and perplexities, led them, as all afflictions ought to lead us, to the throne of grace. In prayer and supplication. These words are nearly synonymous, and are often interchanged. They express, here, petitions to God for blessings, and prayer to avert impending evils. With the women. The women that had followed the Lord Jesus from Galilee, Lu 8:2,3; 23:49,55; 24:10; Mt 27:55. The women particularly mentioned are Mary Magdalene, Mary the mother of James and Joses, the mother of Zebedee's children, Joanna the wife of Chuza, and Susanna. Besides these, there were others whose names are not mentioned. Most of them were relatives of the apostles or of our Saviour; and it is not improbable that some of them were wives of the apostles. Peter is known to have been married, (Mt 8:14,) and had his wife in attendance, (1 Co 9:5;) and the same was doubtless true of some of the other apostles, (1 Co 9:5.) Mary is here particularly mentioned, the mother of Jesus; showing that she now cast in her lot with the apostles. She had, besides, been particularly entrusted to the care of John, (Joh 19:26,27,) and had no other home. This is the last time she is mentioned in the New Testament. And with his brethren. See Barnes "Mt 12:46". At first they had been unbelieving about the claims of Jesus, (Joh 7:5;) but it seems that they had been subsequently converted. {*} "accord" or, "one mind" {b} "the women" Lu 23:49,55; 24:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 15 Verse 15. In those days. On one of the days intervening between the ascension of Jesus and the day of Pentecost. Peter stood up. Peter standing up, or rising. This is a customary expression in the Scriptures when one begins to do a thing, Lu 15:18. The reason why Peter did this may be seen in the Note See Barnes "Mt 16:16,17". It is not improbable, besides, that Peter was the most aged of the apostles; and from his uniform conduct we know that he was the most ardent. It was perfectly characteristic, therefore, for him to introduce the business of the election of a new apostle. The disciples. This was the name which was given to them as being learners in the school of Christ. See Barnes "Mt 5:1. The number of the names. The number of the persons, or individuals. The word name is often used to denote the person, Re 3:4; Ac 4:12; 18:15; Eph 1:21. In Syriac it is, "the assembly of men was about an hundred and twenty." This was the first assembly convened to transact the business of the church; and it is not a little remarkable that the vote in so important a matter as electing an apostle was by the entire church. It settles the question that the election of a minister and pastor should be by the church, and not be imposed on them by any right or presentation by individuals, or by any ecclesiastical body. If a case could ever occur where a minister should be chosen by the ministry only, such a case was here in the election of another apostle. And yet in this the entire church had a voice. Whether this was all the true church at this time, does not appear from the history. This expression cannot mean that there were no more Christians, but that these were all that had convened in the upper room. It is almost certain that our Saviour had, by his own ministry, brought many others to be his true followers. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 16 Verse 16. Men and brethren. This is a customary mode of address, implying affection and respect, Ac 13:26. The Syriac has it more appropriately than by the introduction of the conjunction "and"-- "Men, our brethren." This Scripture. This portion or prediction contained in the writings of the Old Testament. Scripture, writing. See Barnes "Joh 5:39". The passage to which Peter refers is commonly supposed to be that recorded in Ps 41:9, "Yea, mine own familiar friend--hath lifted up his heel against me." This is expressly applied to Judas by our Saviour, in Joh 13:18. But it seems clear that the reference is not to the 41st Psalm, but to the passage which Peter proceeds to quote in Ac 1:20. Must needs have been fulfilled. It would certainly happen that it would be fulfilled. Not that there was any physical necessity, or any compulsion; but it could not but occur that a prediction of God should be fulfilled. This makes no affirmation about the freedom of Judas in doing it. A man will be just as free in wickedness if it be foretold that he will be wicked, as if it had never been known to any other being. The Holy Ghost, etc. This is a strong attestation to the inspiration of David, and accords with the uniform testimony of the New Testament, that the sacred writer spake as they were moved by the Holy Ghost, 2 Pe 1:21. Concerning Judas. In what respect this was concerning Judas, see Ac 1:20. Which was guide, etc. Mt 26:47; Joh 18:3. {c} "which the Holy Ghost" Ps 41:9; Joh 13:18 {d} "guide to them" Mt 26:47; Joh 18:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 17 Verse 17. He was numbered with us. He was chosen as an apostle by the Lord Jesus, Lu 6:13-16, This does not mean that he was a true Christian, but that he was reckoned among the apostles. Jesus knew that he never loved him. Long before he betrayed him, he declared that he was a devil, Joh 6:70. He knew his whole character when he chose him, Joh 2:25. If it be asked why he chose such a man to be an apostle--why he was made the treasurer of the apostles, and was admitted to the fullest confidence--we may reply, that a most important object was gained in having such a man --a spy--among them. It might be pretended when the apostles bore testimony to the purity of life, of doctrine, and of purpose, of the Lord Jesus, that they were interested and partial friends; that they might be disposed to suppress some of his real sentiments, and represent him in a light more favourable than the truth. Hence the testimony of such a man as Judas, if favourable, must be invaluable. It would be free from the charge of partiality. If Judas knew anything unfavourable to the character of Jesus, he would have communicated it to the sanhedrim. If he knew of any secret plot against the government, or seditious purpose, he had every inducement to declare it. He had every opportunity to know it: he was with him; heard him converse; was a member of his family, and admitted to terms of familiarity. Yet even Judas could not be bought, or bribed, to testify against the moral character of the Saviour. If he had done it, or could have done it, it would have preserved him from the charge of treason; entitled him to the reputation of a public benefactor in discovering secret sedition; and have saved him from the pangs of remorse, and from self-murder. Judas would have done it if he could. But he alleged no such charge; he did not even dare to lisp a word against the pure designs of the Lord Jesus; and his own pangs and death are the highest proof that can be desired of his conviction that the betrayed Redeemer was innocent. Judas would have been just the witness which the Jews desired of the treasonable purposes of Jesus. But that could not be had, even by gold; and they were compelled to suborn other men to testify against the Son of God, Mt 26:60. We may just add here, that the introduction of such a character as that of Judas Iscariot into the number of the apostles, and the use to be made of his testimony, would never have occurred to an impostor. An impostor would have said that they were all the true friends of the Lord Jesus. To have invented such a character as that of Judas, and to make him perform such a part in the plan as the sacred writers do, would have required too much art and cunning, was too refined and subtle a device to have been thought of, unless it had actually occurred. {e} "he was numbered with us" Lu 6:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 18 Verse 18. Now this man, etc. The money which was given for betraying the Lord Jesus was thrown down in the temple, and the field was purchased with it by the Jewish priests. See Mt 27:5,10, See Barnes "Mt 27:5, See Barnes "Mt 27:5". A man is said often to do a thing, when he furnished means for doing it. The reward of iniquity. The price which he had for that deed of stupendous wickedness--the betraying of the Lord Jesus. And falling headlong. He first hanged himself, and then fell and was burst asunder, Mt 27:5. {a} "this man" Mt 27:5-10 {b} "reward of iniquity" 2 Pe 2:15 {*} "purchased a field" or, "Caused a field to be purchased" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 19 Verse 19. It was known, etc. Mt 27:8. The scene in the temple, the acts of the priests in purchasing the field, etc., would make it known; and the name of the field would preserve the memory of the guilt of Judas. Their proper tongue. The language spoken by the Jews--the Syro-Chaldaic. Aceldama. This is composed of two Syro-Chaldaic words, and means, literally, "the field of blood." __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 20 Verse 20. For it is written, etc. See Ps 69:26. This is the prediction, doubtless, to which Peter refers in Ac 1:16. The intermediate passage in Ac 1:18,19, is probably a parenthesis; the words of Luke, not of Peter. It is not probable that Peter would introduce a narrative like this, with which they were all familiar, in an address to the disciples, The Hebrew in the Psalm is, "Let their habitation (Heb., fold, enclosure for cattle; tower, or palace) be desolate, and let none dwell in their tents." This quotation is not made literally from the Hebrew, nor from the Septuagint. The plural is changed to the singular, and there are some other slight variations. The Hebrew says, "Let no men dwell in their tents." The reference to the tents is omitted in the quotation. The term habitation, in the Psalm, means evidently the dwelling-place of the enemies of the writer of the Psalm. It is an image expressive of their overthrow and defeat by a just God: "Let their families be scattered, and the places where they have dwelt be without an inhabitant, as a reward for their crimes." If the Psalm was originally composed with reference to the Messiah and his sufferings, the expression here was not intended to denote Judas in particular, but one of his foes, who was to meet the just punishment of rejecting, and betraying, and murdering him. The change, therefore, which Peter made from the plural to the singular, and the application to Judas especially, as one of those enemies, accords with the design of the Psalm, and is such a change as the circumstances of the case justified and required. It is an image, therefore, expressive of judgment and desolation coming upon his betrayer--an image to be literally fulfilled in relation to his habitation, drawn from the desolation when a man is discomfited, overthrown, and his dwelling-place given up to desolation. It is not a little remarkable that this Psalm is repeatedly quoted as referring to the Messiah. Ps 69:9, "The zeal of thine house hath eaten me up," expressly applied to Christ in Joh 2:17. Ps 69:21, "They gave me also gall for my meat; and in my thirst they gave me vinegar to drink." The thing which was done to Jesus on the cross, Mt 27:34. The whole Psalm is expressive of deep sorrow--of persecution, contempt, weeping, being forsaken, and is throughout applicable to the Messiah; with what is remarkable, not a single expression to be, of necessity, limited to David. It is not easy to ascertain whether the ancient Jews referred this Psalm to the Messiah. A part of the title to the Psalm in the Syriac version is, "It is called a prophecy concerning those things which Christ suffered, and concerning the casting away of the Jews." The prophecy in Ps 69:25 is not to be understood of Judas alone, but of the enemies of the Messiah in general, of which Judas war one. On this principle the application to Judas of the passage by Peter is to be defended. And, His bishopric let another take. This is quoted from Ps 109:8: "Let his days be few; and let another take his office." This is called "a Psalm of David," and is of the same class as Psalms 6, 22, 25, 38, and 42. This class of Psalms is commonly supposed to have expressed David's feelings in the calamitous times of the persecution by Saul, the rebellion of Absalom, etc. They are all also expressive of the condition of a suffering and persecuted Messiah; and are many of them applied to him in the New Testament. The general principle on which most of them are applicable, is not that David personated or typified the Messiah, which is nowhere affirmed, and which can be true in no intelligible sense; but that he was placed in circumstances similar to the Messiah; encompassed with like enemies; persecuted in the same manner. They are expressive of high rank, office, dignity, and piety, cast down, waylaid, and encompassed with enemies. In this way they express general sentiments as much applicable to the case of the Messiah as to David. They were placed in similar circumstances. The same help was needed. The same expressions would convey their feelings. The same treatment was proper for their enemies. On this principle it was that David deemed his enemy, whoever he was, unworthy of his office; and desired that it should be given to another. In like manner, Judas had rendered himself unworthy of his office, and there was the same propriety that it should be given to another. And as the office had now become vacant by the death of Judas, according to one declaration in the Psalms, so, according to another, it was proper that it should be conferred on some other person. The word rendered "office" in the Psalm, means the care, charge, business, oversight of anything. It is a word applicable to magistrates, whose care it is to see the laws executed; to military men who have charge of an army, or a part of an army. In Job 10:12, it is rendered "thy visitation"--thy care; in Nu 4:16, "and to the office of Eleazar," etc.; 2 Ki 11:18. In the case of David it refers to those who were entrusted with military or other offices, and who had treacherously perverted them to persecute and oppose him; and thus shown themselves unworthy of the office. The Greek word which is used here--episkophn--is taken from the Septuagint, and means the same thing as the Hebrew. It is well rendered in the margin, "office, or charge." It means charge of any kind, or office, without in itself specifying of what kind. It is the concrete of the noun --episkopov--, commonly translated "bishop," and means his office, charge, or duty, That word designates simply having the oversight of anything; and as applied to the officers of the New Testament, it denotes merely their having charge of the affairs of the church, without specifying the nature or the extent of their jurisdiction. Hence it is often interchanged with presbyter, or elder, and expresses the discharge of the duties of the same office. Ac 20:28, "Take heed (presbyters or elders, Ac 1:17) therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers"--episkopouv--bishops." Heb 12:15, "Looking diligently," etc.--episkopountev Php 1:1, "with the bishops and deacons." "Paul called presbyters, bishops; for they had at that time the same name."--Theodoret, as quoted by Schleusner. 1 Pe 5:2, "Feed the flock of God, (i.e., you who are elders, or presbyters, 1 Pe 5:1;) taking the oversight thereof,"--episkopountev. These passages show that the term in the New Testament designates the supervision or care which was exercised over the church, by whomsoever performed, without specifying the nature or extent of the jurisdiction. It is scarcely necessary to add that Peter here did not intend to affirm that Judas sustained any office corresponding to what is now commonly understood by the term "bishop." {c} "Let his habitation" Ps 69:25 {d} "and, His bishophoric" Ps 109:8 {1} "bishoporic" or, "office" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 21 Verses 21, 22. Wherefore of these men. Of those who had witnessed the life and works of Christ, and who were therefore qualified to discharge the duties of the office from which Judas fell. Probably Peter refers to the seventy disciples, Lu 10:1,2. Went in and out. A phrase signifying that he was their constant companion. It expresses, in general, all the actions of the life, Ps 121:8; De 28:19; 31:2. Beginning from the baptism of John. The words "beginning from," in the original, refer to the Lord Jesus. The meaning may be thus expressed: "During all the time in which the Lord Jesus, beginning (his ministry) at the time when he was baptized by John, went in and out among us, until the time when he was taken up," etc. From those who had during that time been the constant companions of the Lord Jesus must one be taken, who would thus be a witness of his whole ministry. Must one be ordained. It is fit or proper that one should be ordained. The reason of this was, that Jesus had originally chosen the number twelve for this work, and as one of them had fallen, it was proper that the breach should be filled by some person equally qualified for the office, The reason why it was proper that he should be taken from the seventy disciples was, that they had been particularly distinguished by Jesus himself, and commanded to preach, and endowed with various powers, and had been witnesses of most of his public life, Lu 10:1-16. The word ordained, with us, has a fixed and definite meaning. It denotes to set apart to a sacred office with the proper form and solemnities, commonly by the imposition of hands. But this is not, of necessity, the meaning of this passage. The Greek word usually denoting ordination is not used here. The expression is, literally, must one be, or become--genesyai--a witness with us of his resurrection." The expression does not imply that he must be set apart in any particular manner, but simply that one should be designated, or appointed for this specific purpose, to be a witness of the resurrection of Christ. {e} "of these men" Lu 10:1,2; Joh 15:27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 22 Verse 22. No Barnes text on this verse. {*} "ordained" or, "Appointed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 23 Verse 23. And they appointed two. They proposed, or, as we should say, nominated two. Literally, they placed two, or made them to stand forth, as persons do who are candidates for office. These two were probably more distinguished by prudence, wisdom, piety, and age, than the others; and were so nearly equal in qualifications, that they could not determine which was the best fitted for the office. Joseph called Barsabas, etc. It is not certainly known what the name Barsabas denotes. The Syriac word bar means son, and the word sabas has been translated an oath, rest, quiet, or captivity. Why the name was given to Joseph is not known; but probably it was the family name--Joseph son, of Sabas. Some have conjectured that this was the same man who, in Ac 4:36, is called Barnabas. But of this there is no proof. Lightfoot supposes that he was the son of Alpheus, and brother of James the Less, and that he was chosen on account Of his relationship to the family of the Lord Jesus. Was surnamed Justus. Who was called Justus. This is a Latin name, meaning just, and was probably given him on account of his distinguished integrity. It was not uncommon among the Jews for a man to have several names, Mt 10:3. And Matthias. Nothing is known of the family of this man, or of his character, further than that he was numbered with the apostles, and shared their lot in the toils, and persecutions, and honours of preaching the gospel to mankind. {a} "Barsabas" Ac 15:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 24 Verse 24. And they prayed. As they could not agree on the individual, they invoked the-direction of God in their choice--an example which should be followed in every selection of an individual to exercise the duties of the sacred office of the ministry. Which knowest the hearts of all men. This is often declared to be the peculiar prerogative of God. Jer 17:10, "I, Jehovah, search the heart," etc.; Ps 139:1,23; 1 Ch 28:9. Yet this attribute is also expressly ascribed to Jesus Christ. Re 2:18,23, "These things saith the Son of God--I am he which searcheth the reins and hearts." Joh 2:25; 6:64; 16:19. There are strong reasons for supposing that the apostles on this occasion addressed this prayer to the Lord Jesus Christ. (1.) The name Lord is the common appellation which they gave to him, Ac 2:36; 7:59,60; 10:36; 1 Co 2:8; Php 2:11; Re 11:8, etc. (2.) We are told that they worshipped him, or rendered him divine honours after his ascension, Lu 24:52. (3.) The disciples were accustomed to address him after his crucifixion by the names Lord or God indifferently, Ac 1:6; Joh 20:28; Ac 7:59. (4.) This was a matter pertaining especially to the church which the Lord Jesus had redeemed, and to his own arrangement in regard to it. He had chosen the apostles; he had given their commission; he had fixed their number; and what is worthy of special remark here, he had been the companion of the very men, and knew their qualifications for their work. If the apostles ever called on the Lord Jesus after his ascension, this was the case in which they would be likely to do it. That it was done is clear from the account of the death of Stephen, Ac 7:59,60. And in this important matter of ordaining a new apostle to be a witness for Jesus Christ, nothing was more natural than that they should address him, though bodily absent, as they would assuredly have done if he were present. And if on this occasion they did actually address Christ, then two things clearly follow. First, that it is proper to render him Divine homage, agreeably to the uniform declarations of the Scriptures. Joh 5:23, "That all men should honour the Son, even as they honour the Father." Heb 1:6, "And let all the angels of God worship him." Php 2:10,11; Re 5:8-14; 1 Th 3:11,12. Secondly, he must be Divine. To none other but God can religious homage be rendered; and none other can be described as knowing the hearts of all men. The reason why they appealed to him on this occasion as the Searcher of the heart, was doubtless the great importance of the work to which the successor of Judas was to be called. One apostle of fair external character had proved a traitor; and with this fact full before them, they appealed to the Saviour himself, to select one who would be true to him, and not bring dishonour on his cause. Shew whether, etc. Show which of them. Thou hast chosen. Not by any public declaration, but which of the two thou hast judged to be best qualified for the work, and hast fitted for it. {b} "knowest the hearts" Jer 17:10; Re 2:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 25 Verse 25. That he may take part of this ministry. The word rendered --klhron--is the same which in the next verse is rendered lots. It properly means a lot, or portion; the portion divided to a man, or assigned to him by casting lots; and also the instrument or means by which the lot is made. The former is its meaning here; the office, or portion of apostolic work which would fall to him by taking the place of Judas. Ministry and apostleship. This is an instance of the figure of speech hendiadys, when two words are used to express one thing. It means the apostolic ministry. See instances in Ga 1:14, "Let them be for signs, and for seasons," i.e., signs of seasons. Ac 23:6, "Hope and resurrection of the dead," i.e., hope of the resurrection of the dead. That he might go to his own place. These words by different interpreters have been referred both to Matthias and Judas. Those who refer them to Matthias say that they mean, that Judas fell that Matthias might go to his own place, that is, to a place for which he was fitted, or well qualified. But to this there are many objections. (1.) The apostolic office could with no propriety be called, in reference to Matthias, his own place, until it was actually conferred on him. (2.) There is no instance m which the expression, to go to his own place, is applied to a successor in office. (3.) It is not true that the design or reason why Judas fell was to make way for another. He fell by his crimes; his avarice, his voluntary and enormous wickedness. (4.) The former part of the sentence contains this sentiment: "Another must be appointed to this office which the death of Judas has made vacant. "If this expression, "that he might go," etc., refers to the successor of Judas, it expresses the same sentiment, but more obscurely. (5.) The obvious and natural meaning of the phrase is to refer it to Judas. But those who suppose it to refer to Judas differ greatly about its meaning. Some suppose it refers to his own house; that he left the apostolic office to return to his own house; and they appeal to Nu 24:25. But it is not true that Judas did this; nor is there the least proof that it was his design. Others refer it to the grave, as the place of man, where all must lie; and particularly as an ignominious place where Judas should lie. But there is no example of the word place being used in this sense; nor is there an instance where a man by being buried is said to return to his own, or proper place. Others have supposed that the manner of his death, by hanging, is referred to, as his own or his proper place. But this interpretation is evidently an unnatural and forced one. The word place cannot be applied to an act of self-murder. It denotes habitation, abode, situation in which to remain; not an act. These are the only interpretations which can be suggested of the passage, except the common and obvious one of referring it to the future abode of Judas in the world of woe. This might be said to be his own, as it was adapted to him; as he had prepared himself for it; and as it was proper that he who had betrayed his Lord should remain there. This interpretation may be defended by the following considerations: (1.) It is the obvious and natural meaning of the words. It commends itself by its simplicity, and its evident connexion with the context. It has in all ages been the common interpretation; nor has any other been adopted unless there was a theory to be defended about future punishment. Unless men had previously made up their minds not to believe in future punishment, no one would ever have thought of any other interpretation. This fact alone throws strong light on the meaning of the passage. (2.) It accords with the crimes of Judas, and with all that we know of him. The future doom of Judas was not unknown to the apostles. Jesus Christ had expressly declared this: "it had been good for that man if he had not been born;" a declaration which could not be true if, after any limited period of suffering, he were at last admitted to eternal happiness. See Mt 26:24, and See Barnes "Mt 26:24. This declaration was made in the presence of the eleven apostles, at the institution of the Lord's Supper, at a time when their attention was absorbed in deep interest in what Christ said; and it was therefore a declaration which they would not be likely to forget. As they knew the fate of Judas, nothing was more natural for them than to speak of it familiarly as a thing which had actually occurred when he betrayed his Lord, hung himself, and went to his own place. (3.) The expression, to "go to his own place," is one which is used by the ancient writers to denote going to the eternal destiny. Thus the Jewish tract, Baal Turim, on Nu 24:25, says, "Balaam went to his own place, i.e., to Gehenna," to hell. Thus the Targum, or Chaldee Paraphrase on Ec 6:6, says, "Although the days of a man's life were two thousand years, and he did not study the law, and do justice, in the day of his death his soul shall descend to hell, to the one place where all sinners go." Thus Ignatius in the Epistle to the Magnesians says, "Because all things have an end, the two things death and life shall lie down together, and each one shall go to his own place." The phrase his own place, means the place or abode which is fitted for him, which is his appropriate home. Judas was not in a place which befitted his character when he was an apostle; he was not in such a place in the church; he would not be in heaven. Hell was the only place which was fitted to the man of avarice and of treason. And if this be the true interpretation of this passage, then it follows, (1,) that there will be such a thing as future, eternal punishment. One such man there certainly is in hell, and ever will be. If there is one there, for the same reason there may be others. All objections to the doctrine are removed by this single fact; and it cannot be true that all men will be saved. (2.) Each individual in eternity will find his own proper place. Hell is not an arbitrary appointment. Every man will go to the place for which his character is fitted. The hypocrite is not fitted for heaven. The man of pride, and avarice, and pollution, and falsehood, is not fitted for heaven. The place adapted to such men is hell; and the design of the judgment will be to assign to each individual his proper abode in the eternal world. (3.) The design of the judgment of the great day will be to assign to all the inhabitants of this world their proper place. It would not be fit that the holy and pure should dwell for ever in the same place with the unholy and impure; and the Lord Jesus will come to assign to each his appropriate eternal habitation. (4.) The sinner will have no cause of complaint. If he is assigned to his proper place, he cannot complain. If he is unfit for heaven, he cannot complain that he is excluded. And if his character and feelings are such as make it proper that he should find his eternal abode among the enemies of God, then he must expect that a God of justice and equity will assign him such a doom. But (5) this will not alleviate his pain; it will deepen his woe. He will have the eternal consciousness that that, and that only, is his place--the doom for which he is fitted. The prison is no less dreadful because a man is conscious that he deserves it. The gallows is not the less terrible, because the man knows that he deserves to die. And the eternal consciousness of the sinner that he is unfit for heaven; that there is not a solitary soul there with whom he could have sympathy or friendship; that he is fit for hell, and hell only, will be an ingredient of eternal bitterness in the cup of woe that awaits him. Let not the sinner, then, hope to escape; for God will assuredly appoint his residence in that world to which his character here is adapted. The character and end of Judas is one of the most important and instructive in history. It teaches us, (1.) that Christ may employ wicked men for important purposes in his kingdom. See Barnes "Ac 1:17". He does no violence to their freedom, suffers them to act as they please, but brings important ends out of their conduct. One of the most conclusive arguments for the pure character of Jesus Christ is drawn from the silent testimony of Judas. (2.) The character of Judas was eminently base and wicked. He was influenced by one of the worst human passions; and yet he cloaked it from all the apostles. It was remarkable that any man should have thought of making money in such a band of men; but avarice will show itself everywhere. (3.) We see the effects of avarice in the church. It led to the betraying of Jesus Christ, and to his death; and it has often betrayed the cause of pure religion since. There is no single human passion that has done so much evil in the church of God as this. It may be consistent with external decency and order; it is that on which the world acts, and which it approves; and it may therefore be indulged without disgrace, while open and acknowledged vices would expose their possessors to shame and ruin. And yet it paralyzes and betrays religion probably more than any single propensity, of man. (4.) The character of an avaricious man in the church will be developed. Opportunities will occur when it will be seen and known by what principle the man is influenced. So it was with Achan, (Jos 7:21;) so it was with Judas; and so it will be with all. Occasions will occur which will test the character, and show what manner of spirit a man is of. Every appeal to a man's benevolence, every call upon his charity, shows what spirit influences him, and whether he is actuated by the love of gold, or by the love of Jesus Christ and his cause. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 1 - Verse 26 Verse 26. And they gave forth their lots. Some have supposed that this means they voted. But to this interpretation there are insuperable objections. (1.) The word lots--klhrouv--is not used to express votes, or suffrage. (2.) The expression; "the lot fell upon," is not consistent with the notion of voting. It is commonly expressive of casting lots. (3.) Casting lots was common among the Jews on important and difficult occasions, and it was natural that the apostles should resort to it in this. Thus David divided the priests by lot, 1 Ch 24:5. The land of Canaan was divided by lot, Nu 26:55; Jos 15:1-17:18. Jonathan, son of Saul, was detected as having violated his father's command, and as bringing calamity on the Israelites, by lot, 1 Sa 14:41,42. Achan was detected by lot, Jos 7:16-18. In these cases the use of the lot was regarded as a solemn appeal to God, for his direct interference in cases which they could not themselves decide. Pr 16:33, "The lot is cast into the lap; but the whole disposing thereof is of the Lord." The choice of an apostle was an event of the same kind, and was regarded as a solemn appeal to God for his direction and guidance in a case which the apostles could not determine. The manner in which this was done is not certainly known. The common mode of casting lots, was to write the names of the persons on pieces of stone, wood, etc., and put them in one urn; and the name of the office, portion, etc., on others. These were then placed in an urn with other pieces of stone, etc., which were blank. The names were then drawn at random, and also the other pieces, and this determined the case. The casting of a lot is determined by laws of nature, as regularly as anything else. There is properly no chance in it. We do not know how a die may turn up; but this does not imply that it will turn up without any regard to rule, or at haphazard. We cannot trace the influences which may determine either this or that side to come up; but still it is done by regular and proper laws, and according to the circumstances of position, force, etc., in which it is cast. Still although it does not imply any special or miraculous interposition of Providence; though it may not be absolutely wrong, in cases which cannot otherwise be determined, to use the lot, yet it does not follow that it is proper often to make this appeal. Almost all cases of doubt can be determined more satisfactorily in some other way than by the lot. The habit of appealing to it engenders the love of hazards and of games; leads to heart- burnings, to jealousies, to envy, to strife, and to dishonesty. Still less does the example of the apostles authorize games of hazard, or lotteries, which are positively evil, and attended with ruinous consequences, apart from any inquiry about the lawfulness of the lot. They either originate in, or promote, covetousness, neglect of regular industry, envy, jealousy, disappointment, dissipation, bankruptcy, falsehood, and despair. What is gained by one is lost by another, and both the gain and the loss promote some of the worst passions of man: boasting, triumph, self-confidence, indolence, dissipation, on the one hand; and envy, disappointment, sullenness, desire of revenge, remorse, and ruin, on the other. God intended that man should live by sober toil. All departures from this great law of our social existence lead to ruin. Their lots. The lots which were to decide their case. They are called, theirs, because they were to determine which of them should be called to the apostolic office. The lot fell. This is an expression applicable to casting lots, not to voting. He was numbered. By the casting of the lot--sugkateqhfisyh--. This word is from --qhfov--a calculus, or pebble, by which votes were given, or lots were cast. It means, that by the result of the lot he was reckoned as an apostle. Nothing further is related of Matthias in the New Testament. Where he laboured, and when and where he died, is unknown; nor is there any tradition on which reliance is to be placed. The election of Matthias throws some light on the organization of the church. (1.) He was chosen to fill the place vacated by Judas, and, for a specific purpose, to be a witness of the resurrection of Christ. There is no mention of any other design. It was not to ordain men exclusively, or to rule over the churches, but to be a witness to an important fact. (2.) There is no intimation here that it was designed that there should be successors to the apostles in the peculiar duties of the apostolic office. The election was for a definite object, and was therefore temporary. It was to fill up the number originally appointed by Christ. When the purpose for which he was appointed was accomplished, the peculiar part of the apostolic work ceased, of course. (3.) There could be no succession in our times to the peculiar apostolic office. They were to be witnesses of the work of Christ. For this they were sent forth. And when the desired effect resulting from such a witnessing was accomplished, the office itself would cease. Hence there is no record that after this the church even pretended to appoint successors to the apostles to discharge their peculiar work. And hence no minister of the gospel can now pretend to be their successors in the peculiar and original design of the appointment of the apostles. (4.) The only other apostle mentioned in the New Testament is the apostle Paul, not appointed as the successor of the others, not with any peculiar design except to be an apostle to the Gentiles, as the others were to the Jews, and appointed for the same end, to testify that Jesus Christ was alive, and that he had seen him after he rose, 1 Co 15:8; 9:1; Ac 22:8,9,14,15; 9:15; 26:17,18. The ministers of religion, therefore, are successors of the apostles, not in their peculiar office as witnesses, but as preachers of the word, and as appointed to establish, to organize, and to edify and rule the churches. The peculiar Work of the apostleship ceased with their death. The ordinary work of the ministry, which they held in common with all others who preach the gospel, will continue to the end of time. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 1 THE ACTS OF THE APOSTLES CHAPTER 2 Verse 1. And when the day of Pentecost. The word Pentecost is a Greek word, signifying the fiftieth part of a thing; or the fiftieth in order. Among the Jews it was applied to one of their three great feasts which began on the fiftieth day after the Passover. This feast was reckoned from the sixteenth day of the month ABIB, or April, or the second day of the Passover. The paschal lamb was slain on the fourteenth of the month at even, (Le 23:5); on the fifteenth of the month was a holy convocation--the proper beginning of the feast; on the sixteenth was the offering of the first-fruits of harvest, and from that day they were to reckon seven weeks, i.e., forty-nine days to the feast called the feast of Pentecost, so that it occurred fifty days after the first day of the feast of the Passover. This feast was also called the feast of weeks, from the circumstance that it followed a succession of weeks, Ex 34:22; Nu 28:26; De 16:10. It was also a harvest festival, and was accordingly called the feast of harvest. And it was for this reason that two loaves made of new meal were offered on this occasion as first-fruits, Le 23:17,20 Nu 28:27-31. Was fully come. When the day had arrived. The word means here simply, had come. Comp. Mr 1:15; Lu 1:57. This fact is mentioned, that the time of the Pentecost had come, or fully arrived, to account for what is related afterwards, that there were so many strangers and foreigners present. The promised influences of the Spirit were withheld until the greatest possible numbers of Jews should be present at Jerusalem at the same time, and thus an opportunity be afforded of preaching the gospel to vast multitudes in the very place where the Lord Jesus was crucified, and also an opportunity be afforded of sending the gospel by them into distant parts of the earth. They were all. Probably not only the apostles, but also the one hundred and twenty mentioned in Ac 1:15. With one accord. See Ac 1:14. It is probable they had continued together until this time, and given themselves entirely to the business of devotion. In one place. Where this was cannot be known, Commentators have been much divided in their conjectures about it. Some have supposed it was in the upper room mentioned, (Ac 1:13;) others that it was a room in the temple; others that it was in a synagogue; others that it was in the promiscuous multitude that assembled for devotion in the courts of the temple. See Ac 2:2. It has by many been supposed that this took place on the first day of the week, that is, on the Christian Sabbath. But there is a difficulty in establishing this. There was probably a difference among the Jews themselves on this subject. The law said that they should reckon seven Sabbaths, that is, seven weeks, "from the morrow after the Sabbath," Le 23:15. By this Sabbath the Pharisees understood the second day of the Passover, on whatever day of the week it occurred, which was kept as a holy assembly, and might be called a Sabbath. But the Caraite Jews, or those who insisted on a literal interpretation of the Scriptures, maintained that by the Sabbath here was meant the usual Sabbath, the seventh day of the week. Consequently with them the day of Pentecost always occurred on the first day of the week; and if the apostles fell in with their views, the day was fully come on what is now the Christian Sabbath. But if the views of the Pharisees were followed, and the Lord Jesus had with them kept the Passover on Thursday, as many have supposed, then the day of Pentecost would have occurred on the Jewish Sabbath, that is, on Saturday.--Kuinoel; Lightfoot. It is impossible to determine the truth on this subject. Nor is it of much importance. The day of Pentecost was kept by the Jews also as a festival to commemorate the giving of the law on Mount Sinai. {a} "the day of Pentecost" Le 23:15 {b} "they were all in one accord" Ac 1:14 {*} "accord" or, "consent" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 2 Verse 2. And suddenly. It burst upon them at once. Though they were waiting for the descent of the Spirit, yet it is not probable that they expected it in this manner. As this was an important event, and one on which the welfare of the church depended, it was proper that the gift of the Holy Spirit should take place in some striking and sensible manner, so as to convince their own minds that the promise was fulfilled, and so as deeply to impress others with the greatness and importance of the event. There came a sound. hcov. This word is applied to any noise or report. Heb 12:19, "The sound of a trumpet." Lu 4:37, "The fame of him," etc. Comp. Mr 1:28. From heaven. Appearing to rush down from the sky. It was fitted, therefore, to attract their attention no less from the direction from which it came, than on account of its suddenness and violence. Tempests blow, commonly, horizontally. This appeared to come from above; and this is all that is meant by the expression, "from heaven." As of a rushing mighty wind. Literally, "as of a violent wind or gale," borne along--feromenhv--, sweeping along like a tempest. Such a wind is sometimes borne along so violently, and with such a noise, as to make it difficult even to hear the thunder in the gale. Such appears to have been the sound of this remarkable phenomenon. It does not appear that there was any wind; all might have been still; but the sudden sound was like such a sweeping tempest. It may be remarked, however, that the wind in the sacred Scriptures is often put as an emblem of a Divine influence. It is invisible, yet mighty; and thus represents the agency of the Holy Spirit. The same word in Hebrew, ( Hebrew, ) and in Greek, pneuma is used to denote both. The mighty power of God may be denoted also by the violence of a mighty tempest, 1 Ki 19:11; Ps 29; 104:3; 18:10. And thus Jesus by his breath indicated to the apostles the conferring of the Holy Ghost, Joh 20:22. In this place the sound as of a gale was emblematic of the mighty power of the Spirit, and of the great effects which his coming would accomplish among men. And it filled. Not the wind filled, but the sound. This is evident, (1.) because there is no affirmation that there was any wind. (2.) The grammatical structure of the sentence will admit no other construction. The word "filled" has no nominative case but "the sound." And suddenly there was a sound as of a wind, and (the sound) filled the house. In the Greek, the word "wind" is in the genitive or possessive case. It may be remarked here, that this miracle was really far more striking than the common supposition makes it to have been. A tempest might have been terrific. A mighty wind might have alarmed them. But there would have been nothing unusual or remarkable in it. Such things often occurred; and the thoughts would have been directed of course to the storm as an ordinary, though perhaps alarming occurrence. But when all was still--when there was no storm, no wind, no rain, no thunder, such a rushing sound must have arrested their attention; and directed all minds to so unusual and unaccountable an occurrence. All the house. Some have supposed that this was a room in or near the temple. But as the temple is not expressly mentioned, this is improbable. it was probably the private dwelling mentioned in Ac 1:12. If it be said that such a dwelling could not contain so large a multitude as soon assembled, it may be replied that their houses had large central courts, See Barnes "Mt 9:2, and that it is not affirmed that the transaction recorded in this chapter occurred in the room which they occupied. It is probable that it took place in the court and around the house. {c} "it filled all the house" Ac 4:31 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 3 Verse 3. And there appeared unto them. There were seen by them, or they saw. They were first seen by them in the room before they rested on the heads of the disciples. Perhaps the fire appeared at first as scintillations or coruscations, until it became fixed on their heads. Tongues. glwssai. The word tongue occurs often in the Scriptures to denote the member which is the instrument of taste and speech, and also to denote language or speech itself. It is also used, as with us, to denote that which in shape resembles the tongue. Thus Jos 7:21,24, (in Hebrew,) "a tongue of gold," i.e., a wedge of gold; Jos 10:5; 18:19; Isa 11:15, "The tongue of the sea," i.e., a bay or gulf. Thus also we say a tongue of land. The phrase "tongue of fire" occurs once, and once only, in the Old Testament: Isa 5:24, "Therefore as the fire devoureth the stubble (Heb., tongue of fire,) and the flame consumeth," etc. In this place the name tongue is given from the resemblance of a pointed flame to the human tongue. Anything long, narrow, and tending to a point, is thus in the Hebrew called a tongue. The word here means, therefore, slender and pointed appearances of flame; perhaps at first moving irregularly around the room. Cloven. Divided, separated. diamerizomenai, from the verb to divide, or distribute into parts. Mt 27:35, "They parted his garments." Lu 22:17, "Take this, (the cup,) and divide it among yourselves." Probably the common opinion is that these tongues or flames were, each one of them, split, or forked, or cloven. But this is not the sense of the expression. It means that they were separated or divided one from another; not one great flame, but broken up, or cloven into many parts; and probably moving without order in the room. In the Syriac it is, "And there appeared unto them tongues which divided themselves, like fire, and sat upon each of them." The old Ethiopic version reads it, "And fire, as it were, appeared to them, and sat on them." And it sat upon each of them. Or rested, in the form of a lambent or gentle flame, upon the head of each one. This evinced that the prodigy was directed to them, and was a very significant emblem of the promised descent of the Holy Spirit. After the rushing sound, and the appearance of the flames, they could not doubt that here was some remarkable interposition of God. The appearance of fire, or flame, has always been regarded as a most striking emblem of the Divinity. Thus, (Ex 3:2,3) God is said to have manifested himself to Moses in a bush which was burning, yet not consumed. Thus, (Ex 19:16-20,) God descended on Mount Sinai in the midst of thunders, and lightnings, and smoke, and fire--striking emblems of his presence and power. See also Ge 15:17. Thus, (De 4:24,) God is said to be "a consuming fire." Comp. Heb 12:29; Eze 1:4; Ps 18:12-14. The classic reader will also instantly recall the beautiful description in Virgil.--AEniad, b. ii. 680--691. Other instances of a similar prodigy are also recorded in profane writers.--Pliny, H. N. 2, 37; Livy, i. 39. These appearances to the apostles were emblematic, doubtless, (1.) of the promised Holy Spirit, as a Spirit of purity and of power. The prediction of John the Baptist, "He shall baptize you with the Holy Ghost, and with fire," (Mt 3:11,) would probably be recalled at once to their memory. (2.) The peculiar appearance, that of tongues, was an emblem of the diversity of languages which they were about to be able to utter. Any form of fire would have denoted the presence and power of God; but a form was adopted expressive of the case. Thus, any appearance at the baptism of Jesus might have denoted the presence and approbation of God; but the form chosen was that of a dove descending; expressive of the mild and gentle virtues with which he was to be imbued. So in Eze 1:4, any form of flame might have expressed the presence of God; but the appearance actually was emblematical of his Providence. In the same way the appearance here expressed their peculiar endowments for entering on their great work--the ability to speak powerfully with new tongues. {*} "cloven" or, "divided" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 4 Verse 4. Were all filled with the Holy Ghost. Were entirely under his sacred influence and power. See Barnes "Lu 1:41,67. To be filled with anything is a phrase denoting that all the faculties are pervaded by it, engaged in it, or under its influence. Ac 3:10, "Were filled with wonder and amazement;" Ac 5:17, "Filled with indignation;" Ac 13:45, "Filled with envy;" Ac 13:52, "Filled with joy, and with the Holy Ghost." Began to speak with other tongues. In other languages than their native tongue. The languages which they spoke are specified in @Ac 2:9-11. As the Spirit gave them utterance. As the Spirit gave them power to speak. This language implies plainly that they were now endued with a faculty of speaking languages which they had not before learned. Their native tongue was that of Galilee, a somewhat barbarous dialect of the common language used in Judea, the Syro-Chaldaic. It is possible that some of them might have been partially acquainted with the Greek and Latin, as both of them were spoken among the Jews to some extent; but there is not the slightest evidence that they were acquainted with the languages of the different nations afterwards specified. Various attempts have been made to account for this remarkable phenomenon, without supposing it to be a miracle. But the natural and obvious meaning of the passage is, that they were endowed by the miraculous power of the Holy Ghost with ability to speak foreign languages, and languages to them before unknown. It does not appear that each one had the power of speaking all the languages which are specified, (Ac 2:9-11,) but that this ability was among them, and that together they could speak these languages; probably some one, and some another. The following remarks may perhaps throw some light on this remarkable occurrence: (1.) This ability was predicted in the Old Testament, (Isa 28:11), "With another tongue will he speak to this people." Comp. 1 Co 14:21, where this passage is expressly applied to the power of speaking foreign languages under the gospel. (2.) It was predicted by the Lord Jesus that they should have this power. Mr 16:17, "These signs shall follow them that believe--they shall speak with new tongues." (3.) The ability to do it existed extensively and long in the church. 1 Co 12:10,11, "To another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit;" 1 Co 12:28, "God hath set in the church-- diversities of tongues;" 1 Co 12:30; 14:2,4,5,6,9,13,14,18,19,22,23; 1 Co 14:27,39. From this it appears that the power was well known in the church, and was not confined to the apostles. This also may show that, in the case in the Acts, the power was conferred on other members of the church as well as the apostles. (4.) It was very important that they should be endowed with this power in their great work. They were going forth to preach to all nations; and though the Greek and Roman tongues were extensively spoken, yet their use was not universal; nor is it known that the apostles were skilled in those languages. To preach to all nations, it was indispensable that they should be able to understand their language. And it was necessary that they should be endowed with ability to speak them without the slow process of being compelled to learn them. (5.) One design was to establish the gospel by means of miracles. Yet no miracle could be more striking than the power of conveying their sentiments at once into all the languages of the earth. When it is remembered what a slow and toilsome process it is to learn a foreign tongue, this would be regarded by the heathen as one of the most striking miracles which were ever wrought in the establishment of the Christian faith, 1 Co 14:22,24,25. (6.) The reality and certainty of this miracle is strongly attested by the early triumphs of the gospel. That the gospel was early spread over all the world, and that, too, by the apostles of Jesus Christ, by men of Galilee, is the clear testimony of all history. They preached it in Arabia, Greece, Syria, Asia, Persia, Africa, and Rome. Yet how could this have been effected without a miraculous power of speaking the languages used in all those places? Now, it requires the toil of many years to speak in foreign languages; and the recorded success of the gospel is one of the most striking attestations to the fact of the miracle that could be conceived. (7.) The corruption of language was one of the most decided effects of sin, of pride and ambition, and the source of endless embarrassments and difficulties, Ge 11. It is not to be regarded as wonderful if one of the effects of the plan of recovering men should be to show the power of God over all evil; and thus to furnish striking evidence that the gospel could meet all the crimes and calamities of men. And we may add, (8.) that from this we see the necessity now of training men who are to be the missionaries to other lands. The gift of miracles is withdrawn. The apostles, by that miracle, simply were empowered to speak other languages. That power must still be had if the gospel is to be preached. But it is now to be obtained, not by miracle, but by slow and careful study and toil. If possessed, men must be taught it. They must labour for it. And as the church is bound (Mt 28:19) to send the gospel to all nations, so it is bound to provide that the teachers who shall be sent forth shall be qualified for their work. Hence one of the reasons of the importance of training men for the holy ministry. {a} "were all filled" Ac 1:5 {b} "began to speak with" Mr 16:17; Ac 10:46 {+} "tongues" or, "in other languages" 378 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 5 Verse 5. There were dwelling at Jerusalem. The word rendered katoikountev properly means to have a fixed and permanent habitation, in distinction from another word, paroikountev, which means to have a temporary and transient residence in a place. But it is not always confined, to this signification; and it is not improbable that many wealthy foreign Jews had a permanent residence in Jerusalem for the convenience of being near the temple. This was the more probable, as about that time the Messiah was expected to appear, Mt 2. Jews. Jews by birth; of Jewish descent and religion. Devout men. andrev eulabeiv. Literally, men of cautious and circumspect lives, who lived in a prudent manner. The term is applied to men who were cautious about offending God; who were careful to observe his commandments. It hence is a general expression to denote pious or religious men. Ac 8:2, "And devout men carried Stephen to his burial." Lu 2:25, "And the same man (Simeon) was just and devout." The word devout means, "yielding a solemn and reverential attention to God in religious exercises, particularly in prayer, pious, sincere, solemn," (Webster,) and very well expresses the force of the original. Out of every nation under heaven. A general expression, meaning from all parts of the earth. The countries from which they came are more particularly specified in Ac 2:9-11. The Jews at that time were scattered into almost all nations, and in all places had synagogues. See Barnes "Joh 7:35". Still they would naturally desire to be present as often as possible at the great feasts of the nation in Jerusalem. Many would seek a residence there for the convenience of being present at the religious solemnities. Many who came up to the feast of the Passover would remain to the feast of the Pentecost. And the consequence was, that on such occasions the city would be full of strangers. We are told, that when Titus besieged Jerusalem at about the feast of the Passover, there were no less than three millions of people in the city, and this great multitude greatly deepened the calamities arising from the siege. Josephus also mentions an instance where great multitudes of Jews from other nations were present at the feast of Pentecost.--Jewish Wars, b. ii. chap. iii. & 1. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 6 Verse 6. When this was noised abroad. When the rumour of this remarkable transaction was spread, as it naturally would be without delay. Were confounded. sunecuyh. Were violently moved and agitated; were amazed, and astonished at the remarkable occurrence. Every man heard them speak, etc. Though the multitude spoke different tongues, yet they now heard Galilaeans use the language which they had learned in foreign nations. His own language. His own dialect--dialektw. His own idiom, whether it was a foreign language, or whether it was a modification of the Hebrew. The word may mean either; but it is probable that the foreign Jews would greatly modify the Hebrew, or conform almost entirely to the language spoken in the country where they lived. We may remark here, that this effect on the first descent of the Holy Ghost was not peculiar to that time. A work of grace on the hearts of men in a revival of religion will always be noised abroad. A multitude will come together, and God often, as he did here, makes use of this motive to bring them under the influence of religion. Curiosity was the motive here, and it was the occasion of their being brought under the influence of the truth, and of the conversion. In thousands of cases, this has occurred since. The effect of what they saw was to confound them. They made no complaint at first of the irregularity of what was done, but were all amazed and overwhelmed. So the effect of a revival of religion is often to convince the multitude that it is indeed a work of the Holy One; to amaze them by the display of his power; and to silence opposition and cavil by the manifest presence and the power of God. A few afterwards began to cavil, (Ac 2:13,) as some will always do in a revival; but the mass were convinced, as will be the case always, that this was a mighty display of the power of God. {1} "Now when" "When this voice was made" {*} "abroad" "The report was spread" {2} "confounded" "troubled in mind" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 7 Verse 7. Galilaeans. Inhabitants of Galilee. It was remarkable that they should speak in this manner, because (1) they were proverbially ignorant, rude, and uncivilized, Joh 1:46. Hence the term Galilaeans was used as an expression of the deepest reproach and contempt, Mr 14:70; Joh 7:52. (2.) Their dialect was proverbially barbarous and corrupt, Mr 14:70; Mt 26:73. They were regarded as an outlandish people, unacquainted with other nations and languages, and hence the amazement that they could address them in the refined language of other people. Their native ignorance was the occasion of making the miracle more striking. The native weakness and inability of Christian ministers makes the grace and glory of God more remarkable in the success of the gospel. "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us," 2 Co 4:7. The success which God often grants to those who are of slender endowments and of little learning, though blessed with a humble and pious heart, is often amazing to the men of the world. "God hath chosen the foolish things of the world to confound the wise," 1 Co 1:27. This should teach us that no talent or attainment is too humble to be employed for mighty purposes, in its proper sphere, in the kingdom of Christ, and that pious effort may accomplish much, may awe and amaze the world, and then burn in heaven with increasing lustre for ever; while pride, and learning, and talent may blaze uselessly among men, or kindle up the worst passions of our nature, and then be extinguished in eternal night. {a} "Galilaeans" Ac 1:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 8 Verse 8. Wherein we were born. That is, as we say, in our native language; that which is spoken where we were born. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 9 Verse 9. Parthians, etc. To show the surprising extent and power of this miracle, Luke enumerates the different nations that were represented then at Jerusalem. In this way the number of languages which the apostles spoke, and the extent of the miracle, can be ascertained. The enumeration of these nations begins at the east, and proceeds to the west. Parthians mean those Jews, or proselytes, who dwelt in Parthi. This country was a part of Persia, and was situated between the Persian Gulf and the Tigris on the west, and the river Indus on the east. To the south it was bounded by the desert of Caramania, and it had Media on the north. Their empire lasted about four hundred years, and they were much distinguished for their manner of fighting. They usually fought on horseback; and when appearing to retreat, discharged their arrows with great execution behind them. They were a part of the vast Scythian horde of Asia, and disputed the empire of the east with the Romans. The language spoken there was that of Persia; and, in ancient writers, Parthis and Persia often mean the same country. Medes. Inhabitants of Media. This country was situated north of Parthis, and south of the Caspian Sea. It was about the size of Spain, and was one of the richest parts of Asia. In the Scriptures it is called Madai, Ge 10:2. The Medes are often mentioned, frequently in connexion with the Persians, with whom they were often connected under the same government, 2 Ki 17:6; 18:11; Es 1:3,14,18,19; Jer 25:25; Da 5:28; 6:8; 8:20; 9:1. The language spoken here was also that of Persia. In his whole region many Jews remained after the Babylonish captivity, who chose not to return with their brethren to the land of their fathers. From the descendants of these probably were those who were now assembled from those places at Jerusalem. Elamites. Elam is often mentioned in the Old Testament. The nation was descended from Elam, the son of Shem, Ge 10:22. It is mentioned as being in alliance with Axnraphel, the king of Shinar, and Arioch, king of Ellasar, and Tidal, king of nations, Ge 14:1. Of these nations in alliance, Chedorlaomer, king of Elam, was the chief, Ge 14:4. See also Ezr 2:7; 8:7; Ne 7:12,34; Isa 11:11; 21:2; 22:6; etc. They are mentioned as a part of the Persian empire, and Daniel is said to have resided "at Shushan, which is in the province of Elam," Da 8:2. The Greeks and Romans gave to this country the name of Elymais. It is now called Kusistan. It was bounded by Persia on the east, by Media on the north, by Babylonia on the west, and by the Persian Gulf on the south. The Elamites were a warlike people, and celebrated for the use of the bow, Isa 22:6; Jer 49:35. The language of this people was of course the Persian. Its capital Shusan, called by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference; and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel. Mesopotamia. This name, which is Greek, signifies between the rivers; that is, the region lying between the rivers Euphrates and Tigris. In Hebrew it was called Aram-Naharaim; that is, Aram, or Syria of tho two rivers. It was also called Padam Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible:--Ur of the Chaldees the birthplace of Abraham, Ge 11:27,28; Haran where Terah stopped on his journey and died, Ge 11:31,32; Charchemish, 2 Ch 35:20; Hena, 2 Ki 19:13; Sepharvaim, 2 Ki 17:24. This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north, Armenia; on the west, Syria; on the east, Persia; and on the south, Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee. In Judea. This expression has greatly perplexed commentators. It has been thought difficult to see why Judaea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, etc. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea, as to render it remarkable that they could speak that dialect. But this is an idle supposition. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course; not that it was remarkable simply that they should speak the language of Judea, but that they should speak so many, meaning about the same by it as if he had said they spoke every language in the world. Just as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it, nothing would be more natural than to say, they spoke French, and German, and Spanish, and English, and Italian, etc. In this there would be nothing remarkable, except that they spoke so many languages. Cappadocia. This was a region of Asia Minor, and was bounded on the east by Armenia, on the north by Pontus and the Euxine Sea, west by Lycaonia, and south by Cilicia. The language which was spoken here is not certainly known. It was probably, however, a mixed dialect made up of Greek and Syriac, perhaps the same as their neighbours, the Lycaonians, Ac 14:11. This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places, whose name began with "C". The others were Crete (Comp. Tit 1:12) and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen, and Basil the Great. It was one of the places to which Peter directed an epistle, 1 Pe 1:1. In Pontus. This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle, 1 Pe 1:1. This was the birthplace of Aquila, one of the companions of Paul, Ac 18:2,18,26; Ro 16:3; 1 Co 16:19; 2 Ti 4:19. And Asia. Pontus, and Cappadocia, etc., were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus it is used, Ac 6:9; 16:6; 20:16. The capital of this region was Ephesus. See also 1 Pe 1:1. This region was frequently called Ionia, and was afterwards the seat of the seven churches in Asia, Re 1:4. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 10 Verse 10. Phrygia, and Pamphylia. These were also two provinces of Asia Minor. Phrygia was surrounded by Galatia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure. In Egypt. This was that extensive country, well known, on the south of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and from 100 to 120 east and west. The language used there was the Coptic. At present the Arabic is spoken. Vast numbers of Jews dwelt in Egypt; and many from that country would be present at the great feasts at Jerusalem. In this country the first translation of the Old Testament was made, which is now called the Septuagint. In the parts of Libya. Libya is a general name for Africa. It properly denoted the region which was near to Egypt; but the Greeks gave the name to all Africa. About Cyrene. This was a region about 500 miles west of Alexandria in Egypt. It was also called Pentapolis, because there were in it five celebrated cities. This country now belongs to Tripoli. Great numbers of Jews resided here. A Jew of this place, Simon by name, was compelled to bear Our Saviour's cross after him to the place of crucifixion, Mt 27:32; Lu 23:26. Some of the Cyrenians are mentioned among the earliest Christians, Ac 11:20; 13:1. The language which they spoke is not certainly known. Strangers of Rome. This literally means, "Romans dwelling, or tarrying;" i.e., at Jerusalem. It may mean either that they were permanently fixed, or only tarrying at Jerusalem--oi epidhmountev Pwmaioi--. They were doubtless Jews who had taken up their residence in Italy, and had come to Jerusalem to attend the great feasts. The language which they spoke was the Latin. Great numbers of Jews were at that time dwelling at Rome. Josephus says, that there were eight synagogues there. The Jews are often mentioned by the Roman writers. There was a Jewish colony across the Tiber from Rome. When Judea was conquered, about sixty years before Christ, vast numbers of Jews were taken captive and carried to Rome. But they had much difficulty in managing them as slaves. They pertinaciously adhered to their religion, observed the Sabbath, and refused to join in the idolatrous rites of the Romans. Hence they were freed, and lived by themselves across the Tiber. Jews. Native born Jews, or descendants of Jewish families. Proselytes. Those who had been converted to the Jewish religion from among the Gentiles. The great zeal of the Jews to make proselytes is mentioned by our Saviour as one of the peculiar characteristics of the Pharisees, Mt 23:15. Some have supposed that the expression, Jews and proselytes, refers to the Romans only. But it is more probable that reference is made to all those that are mentioned. It has the appearance of a hurried enumeration; and the writer evidently mentioned them as they occurred to his mind, just as we would in giving a rapid account of so many different nations. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 11 Verse 11. Cretes. Crete, now called Candia, is an island in the Mediterranean, about 200 miles in length and 50 in breadth, about 500 miles south-west of Constantinople, and about the same distance west of Syria or Palestine. The climate is mild and delightful, the sky unclouded and serene. By some this island is supposed to be the Caphtorim of the Hebrews, Ge 10:14. It is mentioned in the Acts as the place touched at by Paul, Ac 27:7,8,13. This was the residence of Titus, who was left there by Paul to "set in order the things that were wanting," etc., Tit 1:5. The Cretians among the Greeks were famous for deceit and falsehood, Tit 1:12,13. The language spoken there was probably the Greek. Arabians. Arabia is the great peninsula which is bounded north by part of Syria, east by the Euphrates and the Persian Gulf, south by the Indian Ocean, and west by the Red Sea. It is often mentioned in the Scriptures; and there were doubtless there many Jews. The language spoken there was the Arabic. In our tongues. The languages spoken by the apostles could not have been less than seven or eight, besides different dialects of the same languages. It is not certain that the Jews present from foreign nations spoke those languages perfectly; but they had doubtless so used them as to make them the common tongue in which they conversed. No miracle could be more decided than this. There was no way in which the apostles could impose on them, and make them suppose they spoke foreign languages, if they really did not; for these foreigners were abundantly able to determine that. It may be remarked, that this miracle had most important effects besides that witnessed on the day of Pentecost. The gospel would be carried by those who were converted to all these places; and the way would be prepared for the labours of the apostles there. Accordingly, most of these places became afterwards celebrated by the establishment of Christian churches, and the conversion of great multitudes to the Christian faith. The wonderful works of God. ta megaleia tou yeou. The great things of God; that is, the great things that God had done, in the gift of his Son; in his raising him from the dead; in his miracles, ascension, etc. Comp. Lu 1:49; Ps 71:19; 26:7; 66:3; 92:6; 104:24, etc. {*} "tongues" "Our own languages" {a} "the wonderful works of God" 1 Co 12:10,28 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 12 Verse 12. Were in doubt. This expression--dihporoun-- denotes a state of hesitancy or anxiety about an event. It is applied to those who are travelling, and are ignorant of the way, or who hesitate about the road. They were all astonished at this; they did not know how to understand it or explain it, until some of them supposed it was merely the effect of new wine. {b} "What meaneth this" Ac 17:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 13 Verse 13. Others mocking said. The word rendered "mocking" means to cavil, to deride. It occurs in the New Testament but in one other place: Ac 17:32, "And when they heard of the resurrection of the dead, some mocked." This was an effect that was not confined to the day of Pentecost. There has been seldom a revival of religion, a remarkable manifestation of the power of the Holy Spirit, that has not given occasion for profane mockery and merriment. One characteristic of wicked men is to deride those things which are done to promote their own welfare. Hence the Saviour himself was mocked; and the efforts of Christians to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring men from becoming Christians than any attempts at sober argument. God will treat men as they treat him, Ps 18:26. And hence he says to the wicked, "Because I have called, and ye refused-- but ye have set at nought all my counsel--I also will laugh at your calamity; I will mock when your fear cometh," Pr 1:24-26. These men are full of new wine. These men are drunk. In such times men will have some way of accounting for the effects of the gospel; and the way is commonly about as wise and rational as this. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages."--Dr. McLelland. In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When men fail in argument, it is common to attempt to confute a doctrine, or bring reproach upon a transaction, by "giving it an ill name." Hence the names Puritan, Quaker, Methodist, etc., were at first given in derision, to account for some remarkable effect of religion on the world. Comp. Mt 11:19; Joh 7:20; 8:48. And thus men endeavour to trace revivals to ungoverned and heated passions; and they are regarded by many as the mere offspring of fanaticism. The friends of revivals should not be discouraged by this; but should remember that the very first revival of religion was by many supposed to be the effect of a drunken frolic. New wine. gleukouv. This word properly means the juice of the grape which distils before a pressure is applied, and called must. It was sweet wine; and hence the word in Greek meaning sweet was given to it. The ancients, it is said, had the art of preserving their new wine with the peculiar flavour before fermentation for a considerable time, and were in the habit of drinking it in the morning. See Horace, Sat. b. ii. iv. Sweet wine, which was probably the same as that mentioned here, is also mentioned in the Old Testament, Isa 49:26; Am 9:13. {+} "mocking" or "Scoffing" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 14 Verse 14. But Peter. This was in accordance with the natural temperament of Peter. He was bold, forward, ardent; and he rose now to defend the apostles of Jesus Christ, and Christ himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the gospel to the crowd that had been assembled by curiosity. No ridicule should deter Christians from an honest avowal of their opinions, and a defence of the operations of the Holy Spirit. With the eleven. Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another. Ye men of Judea. Men who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews." And all ye that dwell, etc. All others besides native-born Jews, whether proselytes or strangers, who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing, (1 Pe 3:9,) but sought to convince them of their error. Be this known, etc. Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error, Pr 15:1. In this case Peter acted on the principle which he afterwards enjoined on all. 1 Pe 3:15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication, to show that this could be no other than the work of God; and to make an application of the truth to his hearers. This he did, (1.) by showing that this could not be reasonably supposed to be the effect of new wine, Ac 2:15. (2.) That it had been expressly predicted in the writings of the Jewish prophets, Ac 2:16-21. (3.) By a calm argument, proving the resurrection and ascension of Christ, and showing that this also was in accordance with the Jewish Scriptures, Ac 2:22-35. We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 15 Verse 15. For these are not drunken, etc. The word these here includes Peter himself, as well as the others. The charge doubtless extended to all. The third hour of the day. The Jews divided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in the summer than in the winter. The third hour would answer to our nine o'clock in the morning. The reasons why it was so improbable that they should be drunk at that time were the following: (1.) It was the hour of morning worship, or sacrifice. It was highly improbable, that at that early hour they would be intoxicated. (2.) It was not usual for even drunkards to become drunk in the daytime. 1 Th 5:7, "They that be drunken are drunken in the night." (3.) The charge was, that they had become drunk with wine. Ardent spirits, or alcohol, that curse of our times, was unknown. It was very improbable that so much of the weak wine commonly used in Judea should have been taken at that early hour as to produce intoxication. (4.) It was a regular practice with the Jews, not to eat or drink anything until after the third hour of the day, especially on the Sabbath, and on all festival occasions. Sometimes this abstinence was maintained until noon. So universal was this custom, that the apostle could appeal to it with confidence, as a full refutation of the charge of drunkenness at that hour. Even the intemperate were not accustomed to drink before that hour. The following testimonies on this subject from Jewish writers, are from Lightfoot. "This was the custom of pious people in ancient times, that each one should offer his morning prayers with additions in the synagogue, and then return home and take refreshment." (Maimonides, Shabb.chap. 30.) "They remained in the synagogue until the sixth hour and a half, and then each one offered the prayer of the Mincha, before he returned home, and then he ate." "The fourth is the hour of repast, when all eat." One of the Jewish writers says, that the difference between thieves and honest men might be known by the fact that the former might be seen in the morning at the fourth hour, eating and sleeping, and holding a cup in his hand. But for those who made pretensions to religion, as the apostles did, such a thing was altogether improbable. {a} "seeing it is but the third" 1 Th 5:7 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 16 Verse 16. This is that. This is the fulfillment of that, or this was predicted. This was the second part of Peter's argument to show that this was in accordance with the predictions in their own Scriptures. By the prophet Joel. Joe 2:28-32. This is not quoted literally either from the Hebrew or from the Septuagint. The substance, however, is preserved. {b} "was spoken by the prophet Joel" Joe 2:25-32 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 17 Verse 17. It shall come to pass. It shall happen, or shall occur. In the last days. Hebrew, Chaldee, Syriac, and Arabic, after these things, or afterwards. The expression the last days, however, occurs frequently in the Old Testament. Ge 49:1, Jacob called his sons, that he might tell them what should happen to them in the last days; that is, in future times. Hebrew, in after times. Mi 4:1, "In the last days, (Heb. in after times,) the mountain of the house of the Lord," etc. Isa 2:2, "In the last days, the mountain of the Lord's house shall be established in the top of the mountains," etc. The expression then properly denoted the future times in general; but, as the coming of the Messiah was to the eye of a Jew the most important event in the coming ages, the great, glorious, and crowning scene in all that vast futurity, the phrase came to be regarded as properly expressive of that. And they spoke of future times, and of the last times, as the glad period which should be crowned and honoured with the presence and triumphs of the Messiah. It stood in opposition to the usual denomination of earlier times. It was a phrase in contrast with the days of the patriarchs, the kings, the prophets, etc. The last days, or the closing period of the world, were the days of the Messiah. It does not appear from this, and it certainly is not implied in the expression, that they supposed the world would then come to an end. Their views were just the contrary. They anticipated a long and glorious time, under the dominion of the Messiah, and to this expectation they were led by the promise that his kingdom should be for ever; that of the increase of his government there should be no end, etc. This expression was understood by the writers of the New Testament as referring undoubtedly to the times of the gospel. And hence they often used it as denoting that the time of the expected Messiah had come, but not to imply that the world was drawing near to an end. Heb 1:2, God "hath in these last days spoken unto us by his Son." 1 Pe 1:20, "Was manifest in these last times for you." 2 Pe 3:3; 1 Pe 1:5; 1 Jo 2:18, "Little children, it is the last time," etc. Jude 1:18. The expression, the last day, is applied by our Saviour to the resurrection and the day of judgment, Joh 6:39,40,44,54; 11:24; 12:48. Here the expression means simply in those future times, when the Messiah shall have come. I will pour out of my Spirit. The expression in Hebrew is, "I will pour out my Spirit." The word pour is commonly applied to water, or to blood, to pour it out, or to shed it, Isa 57:6; to tears, to pour them out, that is, to weep, etc., Ps 42:4; 1 Sa 1:15. It is applied to water, to wine, or to blood, in the New Testament, Mt 9:17; Re 16:1; Ac 22:20, "The blood of thy martyr Stephen was shed." It conveys also the idea of communicating largely, or freely, as water is poured freely from a fountain. Tit 3:5,6, "The renewing of the Holy Ghost; which he shed on us abundantly." Thus Job 36:27, "They (the clouds) pour down rain according to the vapour thereof." Isa 44:3, "I will pour water upon him that is thirsty." Isa 45:8, "Let the skies pour down righteousness." Mal 3:10, "Will I pour you out a blessing." It is also applied to fury and anger, when God intends to say that he will not spare, but will signally punish. Ps 69:24; Jer 10:2,5. It is not unfrequently applied to the Spirit, Pr 1:23; Isa 44:3 Zec 12:10. And then it means that he will bestow large measures of spiritual influences. As the Spirit renews and sanctifies men, so to pour out the Spirit is to grant freely his influences to renew and sanctify the soul. My Spirit. The Spirit here denotes the Third Person of the Trinity, promised by the Saviour, and sent to finish his work, and apply it to men. The Holy Spirit is regarded as the source, or conveyer of all the blessings which Christians experience. Hence he renews the heart, Joh 3:5,6. He is the Source of all proper feelings and principles in Christians, or he produces the Christian graces, Ga 5:22-25; Tit 3:5-7. The spread and success of the gospel are attributed to him, Isa 32:15,16. Miraculous gifts are traced to him; especially the various gifts with which the early Christians were endowed, 1 Co 12:4-10. The promise that he would pour out his Spirit, means that he would, in the time of the Messiah, impart a large measure of those influences, which it was his peculiar province to communicate to men. A part of them were communicated on the day of Pentecost, in the miraculous endowment of the power of speaking foreign languages, in the wisdom of the apostles, and in the conversion of the three thousand. Upon all flesh. The word flesh here means persons, or men. See Barnes "Ro 1:3". The word all, here, does not mean every individual, but every class or rank of men. It is to be limited to the cases specified immediately. The influences were not to be confined to any class, but to be communicated to all kinds of persons, old men, youth, servants, etc. Comp. 1 Ti 2:1-4. And your sons and your daughters. Your children. It would seem, however, that females shared in the remarkable influences of the Holy Spirit. Philip, the evangelist, had four daughters which did prophesy, Ac 21:9. It is probable also that the females of the church of Corinth partook of this gift, though they were forbidden to exercise it in public, 1 Co 14:34. The office of prophesying, whatever was meant by that, was not confined to the men among the Jews. Ex 15:20, "Miriam, the prophetess, took a timbrel," etc. Jud 4:4, "Deborah, a prophetess, judged Israel." 2 Ki 22:14. See also Lu 2:36, "There was one Anna, a prophetess," etc. Shall prophesy. The word prophesy is used in a great variety of senses. (1.) It means to predict, or foretell future events, Mt 11:13; 15:7. (2.) To divine, to conjecture, to declare as a prophet might. Mt 26:68, "Prophesy, Who is he that smote thee." (3.) To celebrate the praises of God, being under a Divine influence, Lu 1:67. This seems to have been a considerable part of the employment in the ancient schools of the prophets, 1 Sa 10:5; 19:20 1 Sa 30:15. (4.) To teach--as no small part of the office of the prophets was to teach the doctrines of religion. Mt 7:22, "Have we not prophesied in thy name?" (5.) It denotes then, in general, to speak under a Divine influence, whether in foretelling future events; in celebrating the praises of God; in instructing others in the duties of religion; or in speaking foreign languages under that influence. In this last sense, the word is used in the New Testament to denote those who were miraculously endowed with the power of speaking foreign languages, Ac 19:6. The word is also used to denote teaching, or speaking in intelligible language, in opposition to speaking a foreign tongue, 1 Co 14:1-5. In this place it means that they should speak under a Divine influence, and is specially applied to the power of speaking in a foreign tongue. Your young men shall see visions. The will of God in former times was communicated to the prophets in various ways. One was by visions; and hence one of the most usual names of the prophets was seers. The name seer was first given to that class of men, and was superseded by the name prophet. 1 Sa 9:9, "He that is now called a Prophet was beforetime called a Seer. 1 Sa 9:11,18,19; 2 Sa 24:11; 1 Ch 29:29, etc. This name was given from the manner in which the Divine will was communicated, which seems to have been by throwing the prophet into an ecstacy, and then by causing the vision, or the appearance of the objects or events to pass before the mind. The prophet looked upon the passing scene, the often splendid diorama as it actually occurred, and recorded it as it appeared to his mind. Hence he recorded rather the succession of images than the times in which they would occur. These visions occurred sometimes when they were asleep, and sometimes during a prophetic ecstacy, Da 2:28; 7:1,2,15; 7:2; Eze 11:24; Ge 15:1; Nu 12:6; Job 4:13; 7:14; Eze 1:1; 8:3. Often the prophet seemed to be transferred, or translated to another place from where he was; and the scene in a distant land or age passed before the mind, Eze 8:3; 40:2; 11:24; Da 8:2. In this case, the distant scene or time passed before the prophet, and he recollected it as it appeared to him. That this did not cease before the times of the gospel is evident. Ac 9:10, "To Ananias said the Lord in a vision," Ac 9:12, "And hath seen (i.e. Paul) in a vision a man named Ananias," etc., i.e. Paul hath seen Ananias represented to him, though absent; he has had an image of him coming in to him. Ac 10:3, Cornelius "saw in a vision evidently an angel of God coming in to him," etc. This was one of the modes by which in former times God made known his will; and the language of the Jews came to express a revelation in this manner. Though there were strictly no visions on the day of Pentecost, yet that was one scene under the great economy of the Messiah, under which God would make known his will in a manner as clear as he did to the ancient Jews. Your old men shall dream dreams. The will of God, in former times, was made known often in this manner; and there are several instances recorded in which it was done under the gospel. God informed Abimelech in a dream that Sarah was the wife of Abraham, Ge 20:3. He spoke to Jacob in a dream, Ge 31:11; to Laban, Ge 31:24; to Joseph, Ge 37:5; to the butler and baker, Ge 40:5; to Pharaoh, Ge 41:1-7; to Solomon, 1 Ki 3:5; to Daniel, Da 2:3; 7:1. It was prophesied by Moses that in this way God would make known his will, Nu 12:6. It occurred even in the times of the gospel, Mt 1:20. Joseph was warned in a dream, Mt 2:12,13,19,22. Pilate's wife was also troubled in this manner about the conduct of the Jews to Christ, Mt 27:19. As this was one way in which the will of God was made known formerly to men, so the expression here denotes simply that his will should be made known; that it should be one characteristic of the times of the gospel that God would reveal himself to man. The ancients probably had some mode of determining whether their dreams were Divine communications, or whether they were, as they are now, the mere erratic wanderings of the mind when unrestrained and unchecked by the will. At present no confidence is to be put in dreams. {a} "pour out my Spirit" Isa 44:3; Eze 36:27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 18 Verse 18. And on my servants. The Hebrew in Joel is, "upon the servants." The Septuagint and the Latin Vulgate, however, render it "on my servants." In Joel, the prophet would seem to be enumerating the different conditions and ranks of society. The influences of the Spirit would be confined to no class; they would descend on old and young, and even on servants and handmaids. So the Chaldee Paraphrase understood it. But the Septuagint and Peter evidently understood it in the sense of servants of God; as the worshippers of God are often called servants in the Scriptures. See Ro 1:1. It is possible, however, that the Hebrew intended to refer to the servants of God. It is not "upon your servants," etc., as in the former expression, "your sons," etc.; but the form is changed, "upon servants and handmaids." The language, therefore, will admit the construction of the Septuagint and of Peter; and it was this variation in the Hebrew which suggested, doubtless, the mention of "my servants," etc., instead of your servants. And on my handmaidens. Female servants. The name is several times given to pious women, Ps 86:16; 116:16; Lu 1:38,48. The meaning of this verse does not materially differ from the former. In the times of the gospel, those who were brought under its influence should be remarkably endowed with ability to declare the will of God. {b} "and they shall prophesy" Ac 16:4,9,10; 1 Co 12:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 19 Verse 19, 20. I will shew wonders. Literally, "I will give signs." dwsw terata. The word in the Hebrew-- HEBREW --mophethim, means, properly, prodigies; wonderful occurrences; miracles wrought by God or his messengers, Ex 4:21; 7:3,9; 11:9; De 4:34, etc. It is the common word to denote a miracle, in the Old Testament. Here it means, however, a portentous appearance, a prodigy, a remarkable occurrence. It is commonly joined in the New Testament with the word signs, "signs and wonders," Mt 24:24; Mr 13:22; Joh 4:48. In these places it does not of necessity mean miracles, but unusual and remarkable appearances. Here it is fixed to mean great and striking changes in the sky, the sun, moon, etc. The Hebrew is, "I will give signs in the heaven, and upon the earth." Peter has quoted it according to the sense, and not according to the letter. The Septuagint is here a literal translation of the Hebrew; and this is one of the instances where the New Testament writers did not quote from either. Much of the difficulty of interpreting these verses consists in fixing the proper meaning to the expression, "that great and notable day of the Lord." If it be limited to the day of Pentecost, it is certain that no such events occurred at that time. But there is, it is believed, no propriety in confining it to that time. The description here pertains to "the last days," (Ac 2:17) that is, to the whole of that period of duration, however long, which was known by the prophets as the last times. That period might be extended through many centuries; and during that period all these events would take place. The day of the Lord is the day when God shall manifest himself in a peculiar manner; a day when he shall so strikingly be seen in his wonders and his judgments, that it may be called his day. Thus it is applied to the day of judgment, as the day of the Son of man; the day in which he will be the great attractive object, and will be signally glorified, Lu 17:24; 1 Th 5:2; Php 1:6; 2 Pe 3:12. If, as I suppose, "that notable day of the Lord" here denotes that future time when God shall manifest himself in judgment, then we are not to suppose that Peter meant to say that these "wonders" should take place on the day of Pentecost, or had their fulfillment then; but would occur under that indefinite period called "the last days," the days of the Messiah, and BEFORE that period was closed by the great day of the Lord. The gift of tongues was a partial fulfillment of the general prophecy pertaining to those times. And as the prophecy was thus partially fulfilled, it was a pledge that it would be entirely; and thus there was laid a foundation for the necessity of repentance, and for calling on the Lord in order to be saved. Blood. Blood is commonly used as an emblem of slaughter, or of battle. Fire. Fire is also an image of war, or the conflagration of towns and dwellings in time of war. Vapour of smoke. The word vapour--atmiv--means, commonly, an exhalation from the earth, etc., easily moved from one place to another, here it means (Heb. Joel) rising columns, or pillars of smoke; and is another image of the calamities of war, the smoke rising from burning towns. It has almost always been customary in war to burn the towns of an enemy, and to render him as helpless as possible, Hence the calamities denoted here are those represented by such scenes. To what particular scenes there is reference here, it may be impossible now to say. It may be remarked, however, that scenes of this kind occurred before the destruction of Jerusalem; and there is a striking resemblance between the description in Joel, and that by which our Saviour foretells the destruction of Jerusalem. See Barnes "Mt 24:21-24". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 20 Verse 20. The sun shall be turned into darkness. See Barnes "Mt 24:29". The same images used here with reference to the sun and moon, are used also there. They occur not unfrequently, Mr 13:24; 2 Pe 3:7,10. The shining of the sun is an emblem of prosperity; the withdrawing, or eclipse, or setting of the sun is an emblem of calamity, and is often thus used in the Scriptures, Isa 60:20; Jer 15:9; Eze 32:7; Am 8:9; Re 6:12; 8:12; 9:2; 16:8. To say that the sun is darkened, or turned into darkness, is an image of calamity, and especially of the calamities of war; when the smoke of burning cities rises to heaven, and obscures his light. This is not, therefore, to be taken literally, nor does it afford any indication of what will be at the end of the world in regard to the sun. The moon into blood. The word blood here means that obscure, sanguinary colour which the moon has when the atmosphere is filled with smoke and vapour; and especially the lurid and alarming appearance which it assumes when smoke and flames are thrown up by earthquakes and fiery eruptions. Re 6:12, "And I beheld when he had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood., Re 8:8. In this place it denotes great calamities. The figures used are indicative of wars, and conflagrations, and unusual prodigies of earthquakes. As these things are (Mt 24) applied to the destruction of Jerusalem; as they actually occurred previous to that event, See Barnes "Mt 24:1" it may be supposed that the prophecy in Joel had an immediate reference to that. The meaning of the quotation by Peter in this place therefore is, that what occurred on the day of Pentecost was the beginning of the series of wonders that were to take place during the times of the Messiah. It is not intimated that those scenes were to close, or to be exhausted in that age. They may precede that great day of the Lord which is yet to come in view of the whole earth. That great and notable day of the Lord. This is called the great day of the Lord, because on that day he will be signally manifested, more impressively-and strikingly than on other times. The word notable, epifanh, means signal, illustrious, distinguished. In Joel the word is terrible, or fearful; a word applicable to days of calamity, and trial, and judgment. The Greek word here rendered notable is also in the Septuagint frequently used to denote calamity, or times of judgment, De 10:21; 2 Sa 7:23. This will apply to any day in which God signally manifests himself; but particularly to a day when he shall come forth to punish men, as at the destruction of Jerusalem, or at the day of judgment. The meaning is, that those wonders should take place before that distinguished day should arrive when God should come forth in judgment. {a} "The sun shall be turned into darkness" Mr 13:24; 2 Pe 3:7,10 {*} "notable" "Signal" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 21 Verse 21. Whosoever shall call. In the midst of these wonders and dangers, whosoever should call on the Lord should be delivered, (Joel.) The name of the Lord is the same as the Lord himself. It is a Hebraism, signifying to call on the Lord, Ps 79:6; Zec 13:9. Shall be saved. In Hebrew, shall be delivered, i.e. from impending calamities. When they threaten, and God is coming forth to judge them, it shall be that those who are characterized as those who call on the Lord shall be delivered. This is equally true at all times. It is remarkable that no Christians perished in the siege of Jerusalem. Though more than a million of Jews perished, yet the followers of Christ who were there, having been warned by him, when they saw the signs of the Romans approaching, with- drew to AElia, and were preserved. So it shall be in the day of judgment. All whose character it has been that they called on God, will then be saved. While the wicked shall then call on the rocks and the mountains to shelter them from the Lord, those who have invoked his favour and mercy shall then find deliverance. The use which Peter makes of this passage is this: Calamities were about to come; the day of judgment was approaching; they were passing through the last days of the earth's history; and therefore it became them to call on the name of the Lord, and to obtain deliverance from the dangers which impended over the guilty. There can be little doubt that Peter intended to apply this to the Messiah, and that by the name of the Lord he meant the Lord Jesus. See 1 Co 1:2. Paul makes the same use of the passage, expressly applying it to the Lord Jesus Christ, Ro 10:13,14. In Joel, the word translated Lord is JEHOVAH, the incommunicable and peculiar name of God; and the use of the passage before us, in the New Testament, shows how the apostles regarded the Lord Jesus Christ; and proves that they had no hesitation in applying to him names and attributes which could belong to no one but God. This verse teaches us, (1.) that in prospect of the judgments of God which are to come, we should make preparation. We shall be called to pass through the closing scene of this earth; the time when the sun shall be turned into darkness, and the moon into blood, and when the great day of the Lord shah come. (2.) It is easy to be saved. All that God requires of us is to call upon him, to pray to him, to ask him, and he will answer and save. If men will not do so easy a thing as to call on God, and ask him for salvation, it is obviously proper that they should be cast off. The terms of salvation could not be made plainer or easier. The offer is wide, free, universal, and there is no obstacle but what exists in the heart of the sinner. And from this part of Peter's vindication of the scene on the day of Pentecost, we may learn also, (1.) that revivals of religion are to be expected as a part of the history of the Christian church. He speaks of God's pouring out his Spirit, etc., as what was to take place in the last days, i.e. in the indefinite and large tract of time which was to come under the administration of the Messiah. His remarks are by no means limited to the day of Pentecost. They are as applicable to future periods as to that time; and we are to expect it as a part of Christian history, that the Holy Spirit will be sent down to awaken and convert men. (2.) This will also vindicate revivals from all the charges which have ever been brought against them. All the objections of irregularity, extravagance, wildfire, enthusiasm, disorder, etc., which have been alleged against revivals in modern times, might have been brought with equal propriety against the scene on the day of Pentecost. Yet an apostle showed that that was in accordance with the predictions of the Old Testament, and was an undoubted work of the Holy Spirit. If that work could be vindicated, then modern revivals may be. If that was really liable to no objections on these accounts, then modern works of grace should not be objected to for the same things. And if that excited deep interest in the apostles; if they felt deep concern to vindicate it from the charge brought against it, then Christians and Christian ministers now should feel similar solicitude to defend revivals, and not be found among their revilers, their calumniators, or their foes. There will be enemies enough of the work of the Holy Spirit without the aid of professed Christians; and that man possesses no enviable feelings or character who is found with the enemies of God and his Christ, in opposing the mighty work of the Holy Spirit on the human heart. {b} "shall call on the name" 1 Co 1:2; Heb 4:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 22 Verse 22. Ye men of Israel. Descendants of Israel, or Jacob, i.e. Jews. Peter proceeds now to the third part of his argument, to show that Jesus Christ had been raised up; and that the scene which had occurred was in accordance with his promise, was proof of his resurrection, and of his exaltation to be the Messiah; and that therefore they should repent for their great sin in having put their own Messiah to death. A man approved of God. A man who was shown or demonstrated to have the approbation of God, or to have been sent by him. By miracles and wonders and signs. The first of these words properly means the displays of power which Jesus made; the second, the unusual or remarkable events which attended him; the third, the signs or proofs that he was from God. Together, they denote the array or series of remarkable works--raising the dead, healing the sick, etc., which showed that Jesus was sent from God. The proof which they furnished that he was from God was this--that God would not confer such power on an impostor, and that therefore he was what he pretended to be. Which God did by him. The Lord Jesus himself often traced his power to do these things to his commission from the Father; but he did it in such a way as to show that he was closely united to him, Joh 5:19,30. Peter here says that God did these works by Jesus Christ, to show that Jesus was truly sent by him, and that therefore he had the seal and attestation of God. The same thing Jesus himself said: Joh 5:36, "The works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me." The great works which God has wrought in creation, as well as in redemption, he is represented as having done by his Son. Heb 1:2, "By whom also he made the worlds." Joh 1:3; Col 1:15-19. In the midst of you. In your own land. It is also probable that many of the persons present had been witnesses of his miracles. As ye yourselves also know. They knew it either by having witnessed them, or by the evidence which everywhere abounded of the truth that he had wrought them. The Jews, even in the time of Christ, did not dare to call his miracles in question, Joh 15:24. While they admitted the miracle, they attempted to trace it to the influence of Beelzebub, Mt 9:34; Mr 3:22. So decided and numerous were the miracles of Jesus, that Peter here appeals to them as having been known by the Jews themselves to have been performed, and with a confidence that even they could not deny it. On this he proceeds to rear his argument for the truth of his Messiahship. {*} "approved" "manifested" {a} "miracles and wonders and signs" Joh 14:10,11; Heb 2:4 {b} "ye yourselves know" Joh 15:24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 23 Verse 23. Him being delivered, ekdoton. This word, delivered, is used commonly of those who are surrendered or delivered into the hands of enemies or adversaries. It means that Jesus was surrendered, or given up to his enemies, by those who should have been his protectors. Thus he was delivered to the chief priests, Mr 10:33. Pilate released Barabbas, and delivered Jesus to their will, Mr 15:15; Lu 23:25; he was delivered unto the Gentiles, Lu 18:32; the chief priests delivered him to Pilate, Mt 27:2; and Pilate delivered him to be crucified, Mt 27:26; Joh 19:16. In this manner was the death of Jesus accomplished, by being surrendered from one tribunal to another, and one demand of his countrymen, to another, until they succeeded in procuring his death. It may also be implied here, that he was given or surrendered by God to the hands of men. Thus he is represented to have been given by God, Joh 3:16; 1 Jo 4:9,10. The Syriac translates this, "Him, who was destined to this by the foreknowledge and will of God, you delivered into the hands of wicked men," etc. The Arabic, "Him, delivered to you by the hands of the wicked, you received, and after you had mocked him, you slew him." By the determinate counsel. The word translated determinate --th wrismenh-- means, properly, that which is defined, marked out, or bounded; as, to mark out or define the boundary of a field, etc. See \Ro 1:1,4. In Ac 10:42, it is translated ordained of God; denoting his purpose that it should be so, i.e. that Jesus should be the Judge of quick and dead. Lu 22:22, "The Son of man goeth, as it was determined," i.e. as God has purposed or determined beforehand that he should go. Ac 11:29, "The disciples--determined to send relief unto the brethren which dwelt in Judaea," i.e. they resolved or purposed beforehand to do it. Ac 17:26, "God-- hath determined the times before appointed," etc. In all these places there is the idea of a purpose, or intention, or plan implying intention, and marking out or fixing the boundaries to some future action or event. The word implies that the death of Jesus was resolved on by God before it took place. And this truth is established by all the predictions made in the Old Testament, and by the Saviour himself. God was not compelled to give up his Son. There was no claim on him for it. And he had a right, therefore, to determine when and how it should be done. The fact, moreover, that this was predicted, shows that it was fixed or resolved on. No event can be foretold, evidently, unless it be certain that it will take place. The event, therefore, must in some way be fixed or resolved on beforehand. Counsel. boulh. This word properly denotes purpose, decree, will. It expresses the act of the mind in willing, or the purpose or design which is formed. Here it means the purpose or will of God; it was his plan or decree that Jesus should be delivered. Ac 4:28, "For to do whatsoever thy hand and thy counsel h boulh sou determined before to be done." Eph 1:11, "Who worketh all things after the counsel of his own will." Heb 6:17, "God, willing to show the immutability of his counsel." See Ac 20:27; 1 Co 4:5; Lu 23:51. The word here, therefore, proves that Jesus was delivered by the deliberate purpose of God; that it was according to his previous intention and design. The reason why this was insisted on by Peter, was, that he might convince the Jews that Jesus was not delivered by weakness, or because he was unable to rescue himself. Such an opinion would have been inconsistent with the belief that he was the Messiah. It was important, then, to assert the dignity of Jesus, and to show that his death was in accordance with the fixed design of God; and, therefore, that it did not interfere in the least with his claims to be the Messiah. The same thing our Saviour has himself expressly affirmed, Joh 19:10,11; 10:18; Mt 26:53. Foreknowledge. This word denotes the seeing beforehand of an event yet to take place. It implies, (1.) omniscience; and, (2.) that the event is fixed and certain. To foresee a contingent event, that is, to foresee that an event will take place, when it may or may not take place, is an absurdity. Foreknowledge, therefore, implies that for some reason the event will certainly take place. What that reason is, the word itself does not determine. As, however, God is represented in the Scriptures as purposing or determining future events; as they could not be foreseen by him unless he had so determined, so the word sometimes is used in the sense of determining beforehand, or as synonymous with decreeing, Ro 8:29; 11:2. In this place the word is used to denote that the delivering up of Jesus was something more than a bare or naked decree. It implies that God did it according to his foresight of what would be the best time, and place, and manner of its being done. It was not the result merely of will; it was will directed by a wise foreknowledge of what would be best. And this is the case with all the decrees of God. It follows from this, that the conduct of the Jews was foreknown. God was not disappointed in anything respecting their treatment of his Son. Nor will he be disappointed in any of the doings of men. Notwithstanding the wickedness of the world, his counsel shall stand, and he will do all his pleasure, Isa 46:10. Ye have taken. See Mt 26:57. Ye Jews have taken. It is possible that some were present on this occasion who had been personally concerned in taking Jesus; and many who had joined in the cry, "Crucify him," Lu 23:18-21. It was, at any rate, the act of the Jewish people by which this had been done. This was a striking instance of the fidelity of that preaching which says, as Nathan did to David, "Thou art the man !" Peter, once so timid that he denied his Lord, now charged this atrocious crime on his countrymen, regardless of their anger and his own danger. He did not deal in general accusations, but brought the charges home, and declared that they were the men who had been concerned in this amazing crime. No preaching can be successful that does not charge on men their personal guilt; and that does not fearlessly proclaim their ruin and danger. By wicked hands. Greek, "through or by the hands of the lawless, or wicked." This refers, doubtless, to Pilate and the Roman soldiers, through whose instrumentality this had been done. The reasons for supposing that this is the true interpretation of the passage are these: (1.) The Jews had not the power of inflicting death themselves. (2.) The term used here--wicked,anomwn was not applicable to the Jews, but to the Romans. It properly means lawless, or those who had not the law, and is often applied to the heathen, Ro 2:12,14; 1 Co 9:21. (3.) The punishment which was inflicted was a Roman punishment. (4.) It was a matter of fact, that the Jews, though they had condemned him, yet had not put him to death themselves, but had demanded it of the Romans. But though they had employed the Romans to do it, still they were the prime-movers in the deed; they had plotted, and compassed, and demanded his death; and they were therefore not the less guilty. The maxim of the common law, and of common sense, is, "he who does a deed by the instrumentality of another is responsible for it." It was from no merit of the Jews that they had not put him to death themselves. It was simply because the power was taken away from them. Have crucified. Greek, "having affixed him to the cross, ye have put him to death." Peter here charges the crime fully on them. Their guilt was not diminished because they had employed others to do it. From this we may remark, (1.) that this was one of the most amazing and awful crimes that could be charged on any men. It was malice, and treason, and hatred, and murder combined. Nor was it any common murder. It was their own Messiah whom they had put to death; the hope of their fathers; he who had been long promised by God, and the prospect of whose coming had so long cheered and animated the nation. They had now imbrued their hands in his blood, and stood charged with the awful crime of having murdered the Prince of peace. (2.) It is no mitigation of guilt that we do it by the instrumentality of others. It is often, if not always, a deepening and extending of the crime. (3.) We have here a striking and clear instance of the doctrine that the decrees of God do not interfere with the free agency of men. This event was certainly determined beforehand. Nothing is clearer than this. It is here expressly asserted; and it had been foretold with undeviating certainty by the prophets. God had, for wise and gracious purposes, purposed or decreed in his own mind that his Son should die at the time, and in the manner in which he did; for all the circumstances of his death, as well as of his birth and his life, were foretold. And yet, in this, the Jews and the Romans never supposed or alleged that they were compelled or cramped in what they did. They did what they chose. If in this case the decrees of God were not inconsistent with human freedom, neither can they be in any case. Between those decrees and the freedom of man there is no inconsistency, unless it could be shown--what never can be--that God compels men to act contrary to their own will. In that case there could be no freedom. But that is not the case with regard to the decrees of God. An act is what it is in itself; it can be contemplated and measured by itself. That it was foreseen, foreknown, or purposed, does not alter its nature, any more than it does that it be remembered after it is performed. The memory of what we have done does not destroy our freedom. Our own purposes in relation to our conduct do not destroy our freedom; nor can the purposes or designs of any other being violate one free moral action, unless he compels us to do a thing against our will. (4.) We have here a proof that the decree of God does not take away the moral character of an action. It does not prove that an action is innocent if it is shown that it is a part of the wise plan of God to permit it. Never was there a more atrocious crime than the crucifixion of the Son of God. And yet it was determined on in the Divine counsels. So with all the deeds of human guilt. The purpose of God to permit them does not destroy their nature, or make them innocent. They are what they are in themselves. The purpose of God does not change their character; and if it is right to punish them in fact, they will be punished. If it is right for God to punish them, it was right to resolve to do it. And the sinner must answer for his sins, not for the plans of his Maker; nor can he take shelter in the day of wrath, against what he deserves, in the plea that God has determined future events. If any men could have done it, it would have been those whom Peter addressed; yet neither he nor they felt that their guilt was in the least diminished by the fact that Jesus was "delivered by the determinate counsel and foreknowledge of God." (5.) If this event was predetermined; if that act of amazing wickedness, when the Son of God was put to death, was fixed by the determinate counsel of God, then all the events leading to it, and the circumstances attending it, were also a part of the decree. The one could not be determined without the other. (6.) If that event was determined, then others may be also consistently with human freedom and responsibility. There can be no deed of wickedness that shall surpass that of crucifying the Son of God. And if the acts of his murderers were a part of the wise counsel of God, then on the same principle are we to suppose that all events are under his direction, and ordered by a purpose infinitely wise and good. (7.) If the Jews could not take shelter from the charge of wickedness under the plea that it was foreordained, then no sinners can do it. This was as clear a case as can ever occur; and yet the apostle did not intimate that an excuse or mitigation for their sin could be pleaded from this cause. This case, therefore, meets all the excuses of sinners from this plea, and proves that those excuses will not avail them or save them in the day of judgment. {c} "delivered by the determinate" Lu 22:22; 24:44; Ac 3:18 {d} "ye have taken" Ac 5:30 {e} "and by wicked hands" Mt 27:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 24 Verse 24. Whom God hath raised up. This was the main point, in this part of his argument, which Peter wished to establish. He could not but admit that the Messiah had been in an ignominious manner put to death. But he now shows them that God had also raised him up; had thus given his attestation to his doctrine; and had sent down his Spirit according to the promise which the Lord Jesus made before his death. Having loosed the pains of death. The word loosed, lusav, is opposed to bind, and is properly applied to a cord, or to anything which is bound. See Mt 21:2; Mr 1:7. Hence it means to free, or to liberate, Luke 13:16; 1 Co 7:27. It is used in this sense here; though the idea of untying or loosing a band is retained, because the word translated pains often means a cord or band. The pains of death. wdinav tou yanatou. The word translated pains denotes, properly, the extreme sufferings of parturition, and then any severe or excruciating pangs. Hence it is applied also to death, as being a state of extreme suffering. A very frequent meaning of the Hebrew word, of which this is the translation, is cord, or band. This perhaps was the original idea of the word; and the Hebrews expressed any extreme agony under the idea of bands or cords closely drawn, binding and constricting the limbs, and producing severe pain. Thus death was represented under this image of a band that confined men; that pressed closely on them; that prevented escape; and produced severe suffering. For this use of the word HEBREW, see Ps 119:61; Isa 66:7; Jer 22:23; Hos 13:13. It is applied to death, (Ps 18:5,) "The snares of death prevented me;" answering to the word sorrows in the previous part of the verse. Ps 116:3, "The sorrows of death compassed me, and the pains of hell (hades or sheol, the cords or pains that were binding me down to the grave) gat hold upon me." We are not to infer from this that our Lord suffered anything after death. It means simply that he could not be held by the grave, but that God loosed the bonds which had held him there; and that he now set him free who had been encompassed by these pains or bonds, until they had brought him down to the grave. Pain, mighty pain, will encompass us all like the constrictions and bindings of a cord which we cannot loose, and will fasten our limbs and bodies in the grave. Those bands begin to be thrown around us in early life, and they are drawn closer and closer, until we lie panting under the stricture on a bed of pain, and then are still and immovable in the grave; subdued in a manner not a little resembling the mortal agonies of the tiger in the convolutions of the boa constrictor; or like Laocoon and his sons in the folds of the serpents from the island of Tenedos. It was not possible. This does not refer to any natural impossibility, or to any inherent efficacy or power in the body of Jesus itself; but simply means that, in the circumstances of the case, such an event could not be. Why it could not be, he proceeds at once to show. It could not be consistently with the promises of the Scriptures. Jesus was the Prince of life, (Ac 3:15,) and had life in himself, (Joh 1:4; 5:26) and had power to lay down his life, and to take it again, (Joh 10:18;) and it was indispensable that he should rise. He came, also, that through death he might destroy him that had the power of death, that is, the devil, (Heb 2:14;) and as it was his purpose to gain this victory, he could not be defeated in it by being confined to the grave. {a} "Whom God" Lu 24:1; Ac 13:30,34; 1 Co 6:14; Eph 1:20; Col 2:12 1 Th 1:10; Heb 13:10; 1 Pe 1:21 {*} "pains" "Bands" {b} "not possible that" Joh 10:18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 25 Verses 25-28. For David speaketh, etc. This doctrine that the Messiah must rise from the dead, Peter proceeds to prove by a quotation from the Old Testament. This passage is taken from Ps 16:8-11. It is made from the Greek version of the Septuagint, with only one slight and unimportant change. Nor is there any material change, as will be seen, from the Hebrew. In what sense this Psalm Can be applied to Christ will be seen after we have examined the expressions which Peter alleges. I foresaw the Lord. This is an unhappy translation. To foresee the Lord always before us conveys no idea, though it may be a literal translation of the passage. The word means to foresee, and then to see before us, that is, as present with us, to regard as being near. It thus implies to put confidence in one; to rely on him, or expect assistance from him. This is its meaning here. The Hebrew is, I expected, or waited for. It thus expresses the petition of one who is helpless and dependent, who waits for help from God. It is often thus used in the Old Testament. Always before my face. As being always present to help me, and to deliver me out of all my troubles. He is on my right hand. To be at hand is to be near to afford help. The right hand is mentioned because that was the place of dignity and honour. And David did not design simply to say that he was near to help him, but that he had the place of honour, the highest place in his affections, Ps 109:31. In our dependence on God, we should exalt him. We should not merely regard him as our help, but should at the same time give him the highest place in our affections. That I should not be moved. That is, that no great evil or calamity should happen to me, that I may stand firm. The phrase denotes to sink into calamities, or to fall into the power of enemies, Ps 62:2,6. This expresses the confidence of one who is in danger of great calamities, and who puts his trust in the help of God alone. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 26 Verse 26. Therefore. Peter ascribes these expressions to the Messiah. The reason why he would exult or rejoice was, that he would be preserved amidst the sorrows that were coming on him, and could look forward to the triumph that awaited him. Thus Paul says, (Heb 12:2) that "Jesus--for the joy that was set before him, endured the cross, despising the shame," etc. And throughout the New Testament, the shame and sorrow of his sufferings were regarded as connected with his glory and his triumph, Lu 24:26; Php 2:6-9; Eph 1:20,21. In this, our Saviour has left us an example, that we should walk in his steps. The prospect of future glory and triumph should sustain us amid all afflictions, and make us ready, like him, to lie down amid even the corruptions of the grave. Did my heart rejoice. In the Hebrew this is in the present tense, "my heart rejoices." The word heart here expresses the person, and is the same as saying I rejoice. The Hebrews used the different members to express the person. And thus we say, "every soul perished; the vessel had forty hands; wise heads do not think so; hearts of steel will not flinch," etc.--Prof. Stuart on Ps 16. The meaning is, because God is near me in time of calamity, and will support and deliver me, I will not be agitated or fear, but will exult in the prospect of the future, in view of the "joy that is set before me." My tongue was glad. Hebrew, My glory, or my honour exults. The word is used to denote majesty, splendour, dignity, honour. It is also used to express the heart or soul, either because that is the chief source of man's dignity, or because the word is also expressive of the liver, regarded by the Hebrews as the seat of the affections. Ge 49:6, "Unto their assembly, mine honour," i.e. my soul, or myself, "be not thou united." Ps 57:8, "Awake up, my glory, etc. Ps 108:1, "I will sing--even with my glory." This word the Septuagint translated tongue. The Arabic and Latin Vulgate have also done the same. Why they thus use the word is not clear. It may be because the tongue, or the gift of speech, was that which chiefly contributes to the honour of man, or distinguishes him from the brutal creation. The word glory is used expressly for tongue in Ps 30:12, "To the end that my glory may sing praise to thee, and not be silent." Moreover also. Truly; in addition to this. My flesh. My body. See Ac 2:31; 1 Co 5:5. It means here, properly, the body separate from the soul; the dead body. Shall rest. Shall rest or repose in the grave, free from corruption. In hope. In confident expectation of a resurrection. The Hebrew word rather expresses confidence than hope. The passage means, My body will I commit to the grave, with a confident expectation of the future, that is, with a firm belief that it will not see corruption, but be raised up." It thus expresses the feelings of the dying Messiah; the assured confidence which he had that his repose in the grave would not be long, and would certainly come to an end. The death of Christians is also, in the New Testament, represented as a sleep, and as repose, (Ac 7:60; 1 Co 15:6,18; 1 Th 4:13,15; 2 Pe 3:4) and they may also, after the example of their Lord, commit their bodies to the dust, in hope. They shall lie in the grave under the assurance of a happy resurrection; and though their bodies, unlike his, shall moulder to their native dust, yet this corruptible shall put on incorruption, and this mortal shall put on immortality, 1 Co 15:53. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 27 Verse 27. Thou wilt not leave my soul. The word soul, with us, means the thinking, the immortal part of man, and is applied to it whether existing in connexion with the body, or whether separate from it. The Hebrew word translated soul here-- HEBREW naphsli however, may mean, My spirit, my mind, my life; and may denote here nothing more than me, or myself. It means, properly, breath; then life, or the vital principle, a living being; then the soul, the spirit, the thinking part. Instances where it is put for the individual himself, meaning "me," or "myself," may be seen in Ps 11:1; 35:3,7; Job 9:21. There is no clear instance in which it is applied to the soul in its separate state, or disjoined from the body. In this place it must be explained in part by the meaning of the word hell. If that means grave, then this word probably means "me;" thou wilt not leave me in the grave. The meaning probably is, "Thou wilt not leave me in sheol, neither," etc. The word leave here means, "Thou wilt not resign me to, or wilt not give me over to it, to be held under its power. In hell. eiv adou. The word hell, in English, now commonly denotes the place of the future eternal punishment of the wicked. This sense it has acquired by long usage. It is a Saxon word, derived from helan, to cover; and denotes, literally, a covered or deep place, (Webster;) then the dark and dismal abode of departed spirits; and then the place of torment. As the word is used now by us, it by no means expresses the force of the original; and if with this idea we read a passage like the one before us, it would convey an erroneous meaning altogether; although formally the English word perhaps expressed no more than the original. The Greek word hades means, literally, a place devoid of light; a dark, obscure abode; and in Greek writers was applied to the dark and obscure regions where disembodied spirits were supposed to dwell. It occurs but eleven times in the New Testament. In this place it is the translation of the Hebrew, sheol. In Re 20:13,14, it is connected with death. "And death and hell (hades) delivered up the dead which were in them." "And death and hell (hades) were cast into the lake of fire.' See also Re 6:8; 1:18, "I have the keys of hell and of death." In 1 Co 15:55, it means the grave. "O grave (hades), where is thy victory?" In Mt 11:23 it means a deep, profound place, opposed to an exalted one; a condition of calamity and degradation opposed to former great prosperity. "Thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell, (hades.) In Lu 16:23, it is applied to the place where the rich man was after death, in a state of punishment: "In hell (hades) he lifted up his eyes, being in torments." In this place it is connected with the idea of suffering; and undoubtedly denotes a place of punishment. The Septuagint has used this word commonly to translate the word sheol. Once it is used as a translation of the phrase, "the stones of the pit, (Isa 14:19); twice to express silence, particularly the silence of the grave, (Ps 94:17; Ps 115:17 ); once to express the Hebrew for "the shadow of death," (Job 38:17;) and sixty times to translate the word sheol. It is remarkable that it is never used in the Old Testament to denote the word keber, HEBREW which properly denotes a grave or sepulchre. The idea which was conveyed by the word sheol, or hades, was not properly a grave or sepulchre, but that dark, unknown state, including the grave, which constituted the dominions of the dead. What idea the Hebrews had of the future world, it is now difficult to explain, and is not necessary in the case before us. The word originally denoting simply the state of the dead, the insatiable demands of the grave, came at last to be extended in its meaning, in proportion as they received new revelations, or formed new opinions about the future world. Perhaps the following may be the process of thought by which the word came to have the peculiar meanings which it is found to have in the Old Testament. (1.) The word death, and the grave, (keber,) would express the abode of a deceased body in the earth. (2.) Man has a soul, a thinking principle; and the inquiry must arise, what will be its state? Will it die also? The Hebrews never appear to have believed that. Will it ascend to heaven at once? On that subject they had at first no knowledge. Will it go at once to a place of torment? Of that also they had no information at first. Yet they supposed it would live; and the word sheol expressed just this state--the dark, unknown regions of the dead; the abode of spirits, whether good or bad; the residence of departed men, whether fixed in a permanent habitation, or whether wandering about. As they were ignorant of the size and spherical structure of the earth, they seem to have supposed this region to be situated in the earth, far below us; and hence it is put in opposition to heaven. Ps 139:8: "If I ascend up into heaven, thou art there: if I make my bed in hell, (sheol,) behold, thou art there." Am 9:2. The most common meaning of the word is, therefore, to express those dark regions, the lower world, the regions of ghosts, etc. Instances of this, almost without number, might be given. See a most striking and sublime instance of this in Isa 14:9: "Hell from beneath is moved for thee," etc.; where the assembled dead are represented as being agitated in all their vast regions at the death of the king of Babylon. (3.) The inquiry could not but arise, whether all these beings were happy? This point revelation decided; and it was decided in the Old Testament. Yet this word would better express the state of the wicked dead, than the righteous. It conveyed the idea of darkness, gloom, wandering; the idea of a sad and unfixed abode, unlike heaven. Hence the word sometimes expresses the idea of a place of punishment. Ps 9:17: "The wicked shall be turned into hell," etc.; Pr 15:11; Pr 23:14; 17:20; Job 26:6, While, therefore, the word does not mean properly a grave or a sepulchre, yet it does mean often the state of the dead, without designating whether in happiness or woe, but implying the continued existence of the soul. In this sense it is often used in the Old Testament, where the Hebrew word is sheol, and the Greek hades. Ge 37:35: "I will go down into the grave unto my son mourning." I will go down to the dead, to death, to my son, still there existing. Ge 42:38; 44:29: "Ye shall bring down my gray hairs with sorrow to the grave;" Nu 16:30,33; 1 Ki 2:6,9, etc., etc. In the place before us, therefore, the meaning is simply, thou wilt not leave me AMONG THE DEAD. This conveys all the idea. It does not mean literally the grave or the sepulchre; that relates only to the body. This expression refers to the deceased Messiah. Thou wilt not leave him among the dead; thou wilt raise him up. It is from this Message, perhaps, aided by two others, (Ro 10:7; 1 Pe 3:19) the doctrine originated, that Christ "descended," as it is expressed in the creed, "into hell;" and many have invented strange opinions about his going among lost spirits. The doctrine of the Roman Catholic church has been, that he went to purgatory, to deliver the spirits confined there. But if the interpretation now given be correct, then it will follow, (1.) that nothing is affirmed here about the destination of the human soul of Christ after his death. That he went to the region of the dead is implied, but nothing further. (2.) It may be remarked, that the Scriptures affirm nothing about the state of his soul in that time which intervened between his death and resurrection. The only intimation which occurs on the subject is such as to leave us to suppose that he was in a state of happiness. To the dying thief Jesus said, "To-day shalt thou be with me in paradise," Lu 23:43. When Jesus died he said, "It is finished;" and he doubtless meant by that, that his sufferings and toils for man's redemption were at an end. All suppositions of any toils or pains after his death are fables, and without the slightest warrant in the New Testament. Thine Holy One. The word in the Hebrew which is translated here holy one, properly denotes one who is tenderly and piously devoted to another; and answers to the expression used in the New Testament, "my beloved Son." It is also used as it is here by the Septuagint, and by Peter, to denote one that is holy, that is set apart to God. In this sense it is applied to Christ, either as being set apart to this office, or as so pure as to make it proper to designate him by way of eminence the Holy One, or the Holy One of God. It is several times used as the well-known designation of the Messiah. Mr 1:24: "I know thee who thou art, the Holy One of God." Lu 4:34 Ac 3:14: "But ye denied the Holy One and the Just," etc. See also Lu 1:35: "That holy thing which shall be born of thee shall be called the Son of God." To see corruption. To see corruption is to experience it, to be made partakers of it. The Hebrews often expressed the idea of experiencing anything by the use of words pertaining to the senses; as, to taste of death, to see death, etc. Corruption here means putrefaction in the grave. The word which is used in the Psalm-- HEBREW --shahath, is thus used in Job 17:14: "I have said to corruption, Thou art my father," etc. The Greek word thus used properly denotes this. Thus it is used in Ac 13:34-37. This meaning would be properly suggested by the Hebrew word; and thus the ancient versions understood it. The meaning implied in the expression is, that he of whom the Psalm was written should be restored to life again; and this meaning Peter proceeds to show that the words must have. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 28 Verse 28. Thou hast made known, etc. The Hebrew is, "Thou wilt make known to me," etc. In relation to the Messiah, it means, Thou wilt restore me to life. The ways of life. This properly means the path to life; as we say, the road to preferment or honour; the path to happiness; the highway to ruin, etc. See Pr 7:25,27. It means, Thou wilt make known to me life itself, i.e. thou wilt restore me to life. The expressions in the Psalm are capable of this interpretation without doing any violence to the text; and if the preceding verses refer to the death and burial of the Messiah, then the natural and proper meaning of this is, that he would be restored to life again. Thou shalt make me full of joy. This expresses the feelings of the Messiah in view of the favour that would thus be showed him; the resurrection from the dead, and the elevation to the right hand of God. It was this which is represented as sustaining him--the prospect of the joy that was before him, in heaven, Heb 12:2; Eph 1:20-22. With thy countenance. Literally, "with thy face," that is, in thy presence. The words countenance and presence mean the same thing; and denote favour, or the honour and happiness provided by being admitted to the presence of God. The prospect of the honour that would be bestowed on the Messiah, was that which sustained him. And this proves that the person contemplated in the Psalm expected to be raised from the dead, and exalted to the presence of God. That expectation is now fulfilled; and the Messiah is now filled with joy in his exaltation to the throne of the universe. He has "ascended to his Father and our Father;" he is "seated at the right hand of God;" he has entered on that "joy which was set before him;" he is "crowned with glory and honour;" and all things are put under his feet." In view of this, we may remark, (1.) that the Messiah had full and confident expectation that he would rise from the dead. This the Lord Jesus always evinced, and often declared it to his disciples. (2.) If the Saviour rejoiced in view of the glories before him, we should also. We should anticipate with joy an everlasting dwelling in the presence of God, and the high honour of sitting "with him on his throne, as he overcame, and is set down with the Father on his throne." (3.) The prospect of this should sustain us, as it did him, in the midst of persecution, calamity, and trials. They will soon be ended; and if we are his friends, we shall "overcome," as he did, and be admitted to "the fulness of joy" above, and to the "right hand" of God, where "are pleasures for evermore." {*} "countenance", or "Presence" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 29 Verse 29. Men and brethren. This passage of the Psalms Peter now proves could not relate to David, but must have reference to the Messiah. He begins his argument in a respectful manner, addressing them as his brethren, though they had just charged him and the others with intoxication. Christians should use the usual respectful forms of salutation, whatever contempt and reproaches they may meet with from opposers. Let me freely speak. That is, "It is lawful or proper to speak with boldness, or openly, respecting David." Though he was eminently a pious man; though venerated by us all as a king; yet it is proper to say of him, that he is dead, and has returned to corruption. This was a delicate way of expressing high respect for the monarch whom they all honoured; and yet evincing boldness in examining a passage of Scripture which probably many supposed to have reference solely to him. Of the patriarch David. The word patriarch properly means the head or ruler of a family; and then the founder of a family, or an illustrious ancestor. It was commonly applied to Abraham, Isaac, and Jacob, etc., by way of eminence; the illustrious founders of the Jewish nation, Heb 7:4; Ac 7:8,9. It was also applied to the heads of the families, or the chief men of the tribes of Israel, 1 Ch 24:31; 2 Ch 19:8, etc. It was thus a title of honour, denoting high respect. Applied to David, it means that he was the illustrious head or founder of the royal family, and implies Peter's intention not to say anything disrespectful of such a king; at the same time, that he freely canvassed a passage of Scripture which had been supposed to refer to him. Dead and buried. The record of that fact they had in the Old Testament. There had been no pretence that he had risen, and therefore the Psalm could not apply to him. His sepulchre is with us. Is in the city of Jerusalem. Sepulchres were commonly situated without the walls of cities and the limits of villages. The custom of burying in towns was not commonly practised. This was true of other ancient nations as well as the Hebrews, and is still in eastern countries, except in the case of kings and very distinguished men, whose ashes are permitted to repose within the walls of a city. 1 Sa 28:3, "Samuel was dead--and Israel buried him in Ramah, even in his own city." 2 Ki 21:18, "Manasseh was buried in the garden of his own house." 2 Ch 16:14. Asa was buried in the city of David. 2 Ki 14:20. The sepulchres of the Hebrew kings were on Mount Zion, 2 Ch 21:20; 24:25; 28:27; 32:33; 24:16; 2 Ki 14:20. David was buried in the city of David, (1 Ki 2:10,) with his fathers, that is, on mount Zion, where he built a city called after his name, 2 Sa 5:7. Of what form the tombs of the kings were made is not certainly known. It is almost certain, however, that they would be constructed in a magnificent manner. The tombs were commonly excavations from rocks, or natural caves; and sepulchres cut out of the solid rock, of vast extent, are known to have existed. The following account of the tomb called "the sepulchre of the kings" is abridged from Maundrell: "The approach is through an entrance cut out of a solid rock, which admits you into an open court about forty paces square, cut down into the rock. On the south side is a portico nine paces long and four broad, hewn likewise out of the solid rock. At the end of the portico is the descent to the sepulchres. The descent is into a room about seven or eight yards square, cut out of the natural rock. From this room there are passages into six more, all of the same fabric with the first. In every one of these rooms, except the first, were coffins placed in niches in the sides of the chamber," etc. (Maundrell's Travels, p. 76.) If the tombs of the kings were of this form, it is clear that they were works of great labour and expense. Probably also there were, as there are now, costly and splendid monuments erected to the memory of the mighty dead. Unto this day. That the sepulchre of David was well known and honoured, is clear from Josephus. Antiq., b. vii., c. xv., 3. "He (David) was buried by his son Solomon in Jerusalem with great magnificence, and with all the other funeral pomps with which kings used to be buried. Moreover, he had immense wealth buried with him: for a thousand and three hundred years afterwards, Hyrcanus, the high priest, when he was besieged by Antiochus, and was desirous of giving him money to raise the siege, opened one room of David's sepulchre, and took out three thousand talents. Herod, many years afterward, opened another room, and took away a great deal of money," etc. See also Antiq., b. xiii., c. viii., § 4. The tomb of a monarch like David would be well known and had in reverence. Peter might, then, confidently appeal to their own belief and knowledge, that David had not been raised from the dead. No Jew believed or supposed it. All, by their care of his sepulchre, and by the honour with which they regarded his grave, believed that he had returned to corruption. The Psalm, therefore, could not apply to him. {1} "let me speak freely" or, "I may" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 30 Verse 30. Therefore. As David was dead and buried, it was clear that he could not have referred to himself it. this remarkable declaration. It followed that he must have had reference to some other one. Being a prophet. One who foretold future events. That David was inspired, is clear, 2 Sa 23:2. Many of the prophecies relating to the Messiah are found in the Psalms of David. Ps 22:1, comp. Mt 27:46; Lu 24:44; Ps 22:18, comp. Mt 27:35; Ps 69:21, comp. Mt 27:34,48; Ps 69:26, comp. Ac 1:20. And knowing. Knowing by what God had said to him respecting his posterity. Had sworn with an oath. The places which speak of God as having sworn to David are found in Ps 89:3,4, "I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish," etc. And Ps 132:11, "The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne." Ps 89:35,36. The promise to which reference is made in all these places is in 2 Sa 7:11-16. Of the fruit of his loins. Of his descendants. See 2 Sa 7:12; Ge 35:11; 46:26; 1 Ki 8:19, etc. According to the flesh. That is, so far as the human nature of the Messiah was concerned, he would be descended from David. Expressions like these are very remarkable. If the Messiah was only a man, they would be unmeaning. They are never used in relation to a mere man; and they imply that the speaker or writer supposed that there pertained to the Messiah a nature which was not according to the flesh. See Ro 1:3,4. He would raise up Christ. That is, the Messiah. To raise up seed, or descendants, is to give them to him. The promises made to David in all these places had immediate reference to Solomon, and to his descendants. But it is clear that the New Testament writers understood them as referring to the Messiah. And it is no less clear that the Jews understood that the Messiah was to be descended from David, Mt 12:23; 21:9; 22:42,45; Mr 11:10; Joh 7:42, etc. In what way these promises that were made to David were understood as applying to the Messiah, it may not be easy to determine. The fact, however, is clear. The following remarks may throw some light on the subject. The kingdom which was promised to David was to have no end; it was to be established for ever. Yet his descendants died, and all other kingdoms changed. The promise likewise stood by itself; it was not made to any other of the Jewish kings; nor were similar declarations made of surrounding kingdoms and nations. It came, therefore, gradually to be applied to that future King and kingdom which was the hope of the nation; and their eyes were anxiously fixed on the long-expected Messiah. At the time that he came, it had become the settled doctrine of the Jews that he was to descend from David, and that his kingdom was to be perpetual. On this belief of the prophecy the apostles argued; and the opinions of the Jews furnished a strong point by which they could convince them that Jesus was the Messiah. Peter affirms that David was aware of this, and that he so understood the promise as referring not only to Solomon, but in a far more important sense to the Messiah. Happily, we have a commentary of David himself, also, as expressing his own views of that promise. That comment is found particularly in Psalms 2, 22, 69, and 16. In these Psalms there can be no doubt that David looked forward to the coming of the Messiah; and there can be as little that he regarded the promise made to him as extending to his coming and his reign. It may be remarked, that there are some important variations in the manuscripts in regard to this verse. The expression "according to the flesh" is omitted in many MSS., and is now left out by Griesbach in his New Testament. It is omitted also by the ancient Syriac and Ethiopic versions, and by the Latin Vulgate. To sit on his throne. To be his successor in his kingdom. Saul was the first of the kings of Israel. The kingdom was taken away from him and his posterity, and conferred on David and his descendants. It was determined that it should be continued in the family of David, and no more go out of his family, as it had from the family of Saul. The peculiar characteristic of David as king, or that which distinguished him from the other kings of the earth, was, that he reigned over the people of God. Israel was his chosen people; and the kingdom was over that nation. Hence he that should reign over the people of God, though in a manner somewhat different from David, would be regarded as occupying his throne, and as being his successor. The form of the administration might be varied, but it would still retain its prime characteristic, as being a reign over the people of God. In this sense the Messiah sits on the throne of David. He is his descendant and successor. He has an empire over all the friends of the Most High. And as that kingdom is destined to fill the earth, and to be eternal in the heavens, so it may be said that it is a kingdom which shall have no end. It is spiritual, but not the less real; defended not with carnal weapons, but not the less really defended; advanced not by the sword and the din of arms, but not the less really advanced against principalities, and powers, and spiritual wickedness in high places; not under a visible head and earthly monarch, but not less really under the Captain of salvation, and the King of kings. {a} "being a prophet" 2 Sa 23:2 {b} "sworn with an oath" 2 Sa 7:12,13; Ps 132:11 {c} "oath to him" Heb 6:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 31 Verse 31. He seeing this before, etc. By the spirit of prophecy. From this it. appears that David had distract views of the great doctrines pertaining to the Messiah. Spake, etc. See Ps 16. That his soul, etc. See Barnes "Ac 2:27". {*} "before" or, "Forseeing" {a} "spake of the resurrection" 1 Pe 1:11,12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 32 Verse 32. This Jesus. Peter, having shown that it was predicted that the Messiah would rise, now affirms that it was done in the case of Jesus. If it were a matter of prophecy, all objection to the truth of the doctrine was taken away, and the only question was, whether there was evidence that this had been done. The proof of this Peter now alleges, and offers his own testimony, and that of his brethren, to the truth of this great and glorious fact. We all are witnesses. It seems probable that Peter refers here to the whole one hundred and twenty who were present, and who were ready to attest it in any manner. The matter which was to be proved was, that Jesus was seen alive after he had been put to death. The apostles were appointed to bear witness of this. And we are told by Paul, (1 Co 15:6,) that he was seen by more than five hundred brethren, that is, Christians, at one time. The hundred and twenty assembled on this occasion were doubtless part of the number, and were ready to attest this. This was the proof that Peter alleged; and the strength of this proof was, and should have been, perfectly irresistible. (1.) They had seen him themselves. They did not conjecture it, or reason about it; but they had the evidence on which men act every day, and which must be regarded as satisfactory--the evidence of their own senses. (2.) The number was such that they could not be imposed on. If one hundred and twenty persons could not prove a plain matter of fact, nothing could be established by testimony; there could be no way of arriving at any facts. (3.) The thing to be established was a plain matter. It was not that they saw him rise. That they never pretended. Impostors would have done thus. But it was that they saw him, talked, walked, ate, drank with him, being alive AFTER he had been crucified. The fact of his death was matter of Jewish record; and no one called it in question. The only fact for Christianity to make out was that he was seen alive afterwards; and this was attested by many witnesses. (4.) They had no interest in deceiving the world in this thing. There was no prospect of pleasure, wealth, or honour in doing it. (5.) They offered themselves now as ready to endure any sufferings, or to die, in attestation of the truth of this event. {b} "This Jesus" Ac 2:24 {c} "We are all witnesses" Lu 24:48 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 33 Verse 33. Therefore being by the right hand. The right hand among the Hebrews was often used to denote power; and the expression here means, not that he was exalted to the right hand of God, but by his power. He was raised from the dead by his power, and borne to heaven, triumphant over all his enemies. The use of the word right hand to denote power is common in the Scriptures. Job 40:14, "Thine own right hand can save thee." Ps 17:7, "Thou savest by thy right hand them which put their trust in thee." Ps 18:35; Ps 20:6; 21:8; 44:3; 60:5, etc. Exalted. Constituted King and Messiah in heaven. Raised up from his condition of humiliation to the glory which he had with the Father before the world was, Joh 17:5. And having received, etc. The Holy Ghost was promised to the disciples before his death, Joh 14:26; 15:26; 16:13-15. It was expressly declared, (1.) that the Holy Ghost would not be given except the Lord Jesus should return to heaven, (Joh 16:7) and (2.) that this gift was in the power of the Father, and that he would send him, Joh 14:26; 15:26. This promise was now fulfilled; and those who witnessed the extraordinary scene before them could not doubt that it was the effect of Divine power. Hath shed forth this, etc. This power of speaking different languages, and declaring the truth of the gospel. In this way Peter accounts for the remarkable events before them. It could not be produced by new wine, Ac 2:15. It was expressly foretold, Ac 2:16-21. It was predicted that Jesus would rise, Ac 2:22-31. The apostles were witnesses that he had risen, and that he had promised that the Holy Spirit should descend; and the fulfillment of this promise was a rational way of accounting for the scene before them. It was unanswerable; and the effect on those who witnessed it was such as might be expected. {d} "Therefore being by the" Ac 5:31; Php 2:9 {e} "having received" Joh 16:7,13; Ac 1:4 {f} "hath shed forth this" Ac 10:45; Eph 4:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 34 Verses 34, 35. For David is not ascended into the heavens. That is, David has not risen from the dead, and ascended to heaven. This further shows that Ps 16 could not refer to David, but must refer to the Messiah. Great as they esteemed David, and much as they were accustomed to apply these expressions of the Scripture to him, yet they could not be applicable to him. They must refer to some other being; and especially that passage which Peter now proceeds to quote. It was of great importance to show that these expressions could not apply to David, and also that David bore testimony to the exalted character and dignity of the Messiah. Hence Peter here adduces David himself as affirming that the Messiah was to be exalted to a dignity far above his own. This does not affirm that David was not saved, or that his spirit had not ascended to heaven, but that he had not been exalted in the heavens in the sense in which Peter was speaking of the Messiah. But he saith himself. Ps 110:1. The Lord. The small capitals used in translating the word LORD in the Bible, denote that the original word is Jehovah. The Hebrews regarded this as the peculiar name of God, a name incommunicable to any other being. It is not applied to any being but God in the Scriptures. The Jews had such a reverence for it that they never pronounced it; but when it occurred in the Scriptures they pronounced another name, Adoni. Here it means, Jehovah said, etc. My Lord. This is a different word in the Hebrew: it is Adoni -- HEBREW. It properly is applied by a servant to his master, or a subject to his sovereign, or is used as a title of respect by an inferior to a superior. It means here, "Jehovah said to him whom I, David, acknowledge to be my superior and sovereign. Thus, though he regarded him as his descendant according to the flesh, yet he regarded him also as his superior and Lord. By reference to this passage our Saviour confounded the Pharisees, Mt 22:42-46. That the passage in this Psalm refers to the Messiah is clear. Our Saviour, in Mt 22:42-46, expressly applied it thus, and in such a manner as to show that this was the well-understood doctrine of the Jews. See Barnes "Mt 22:42, etc. {g} "The Lord" Ps 110:1; Mt 22:44 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 35 Verse 35. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 36 Verse 36. Therefore let all, etc. "Convinced by the prophecies, by our testimony, and by the remarkable scene exhibited on the day of Pentecost, let all be convinced that the true Messiah has come, and has been exalted to heaven." House of Israel. The word house often means family; let all the family of Israel, i.e. all the nation of the Jews, know this. Know assuredly. Be assured, or know without any hesitation, or possibility of mistake. This is the sum of his argument, or his discourse, he had established the points which he purposed to prove; and he now applies it to his hearers. God hath made. God hath appointed, or constituted. See Ac 5:31. That same Jesus. The very person who had suffered, He was raised with the same body, and had the same soul; was the same being, as distinguished from all others. So Christians, in the resurrection, will be the same beings that they were before they died. Whom ye have crucified. See Ac 2:23. There was nothing better fitted to show them the guilt of having done this than the argument which Peter used. He showed them that God had sent him; that he was the Messiah; that God had showed his love for him, in raising him from the dead. The Son of God, and the hope of their nation, they had put to death, He was not an impostor; nor a man sowing sedition; nor a blasphemer; but the Messiah of God; and they had imbrued their hands in his blood. There is nothing better fitted to make sinners fear and tremble, than to show them that in rejecting Christ, they have rejected God; in refusing to serve him, they have refused to serve God. The crime of sinners has a double malignity, as committed against a kind and lovely Saviour, and against the God who loved him, and appointed him to save men. Comp. Ac 3:14,15. Both Lord. The word lord properly denotes proprietor, master, or sovereign, here it means clearly that God had exalted him to be the King so long expected; and that he had given him dominion in the heavens; or, as we should say, ruler of all things. The extent of this dominion may be seen in Joh 17:2; Eph 1:20-22, etc. In the exercise of this office, he now rules in heaven and on earth; and will yet come to judge the world. This truth was particularly fitted to excite their fear. They had murdered their Sovereign, now shown to be raised from the dead, and entrusted with infinite power. They had reason, therefore, to fear that he would come forth in vengeance, and punish them for their crimes. Sinners, opposing the Saviour, are at war with their living and mighty Sovereign and Lord. He has all power; and it is not safe to contend against the Judge of the living and the dead. And Christ. Messiah. They had thus crucified the hope of their nation; imbrued their hands in the blood of Him to whom the prophets had looked, and put to death that Holy One, the prospect of whose coming had sustained the most holy men of the world in affliction, and cheered them when they looked on to future years. That hope of their fathers had come, and they had put him to death; and it is no wonder that the consciousness of this, that a sense of guilt, and shame, and confusion, should overwhelm their minds, and lead them to ask in deep distress what they should do. {h} "house of Israel" Zec 13:1 {i} "God hath made that" Ac 5:31 {k} "both Lord" Joh 3:35 {l} "and Christ" Ps 2:2,6-8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 37 Verse 37. Now when they heard this. When they heard this declaration of Peter, and this proof that Jesus was the Messiah. There was no fanaticism in his discourse; it was cool, close, pungent reasoning. He proved to them the truth of what he was saying, and thus prepared the way for this effect. They were pricked in their heart. The word translated were pricked, katenughsan, is not used elsewhere in the New Testament. It properly denotes to pierce or penetrate with a needle, lancet, or sharp instrument; and then to pierce with grief, or acute pain of any kind. It answers precisely to our word compunction. It implies also the idea of sudden as well as acute grief. In this case it means that they were suddenly and deeply affected with anguish and alarm at what Peter had said. The causes of their grief may have been these: (1.) Their sorrow that the Messiah had been put to death by his own countrymen. (2.) Their deep sense of guilt in having clone this. There would be mingled here a remembrance of ingratitude, and a consciousness that they had been guilty of murder of the most aggravated and horrid kind, that of having killed their own Messiah. (3.) The fear of his wrath. He was still alive, exalted to be their Lord, and entrusted with all power. They were afraid of his vengeance; they were conscious that they deserved it; and they supposed that they were exposed to it. (4.) What they had done could not be undone. The guilt remained; they could not wash it out. They had imbrued their hands in the blood of innocence; and the guilt of that oppressed their souls. This expresses the usual feelings which sinners have when they are convicted of sin. Men and brethren. This was an expression denoting affectionate earnestness. Just before this they mocked the disciples, and charged them with being filled with new wine, Ac 2:13. They now treated them with respect and confidence. The views which sinners have of Christians and Christian ministers are greatly changed when they are under conviction for sin. Before that, they may deride and oppose them; then, they are glad to be taught by the obscurest Christian--and even cling to a minister of the gospel as if he could save them by his own power. What shall we do? What shall we do to avoid the wrath of this crucified and exalted Messiah? They were apprehensive of his vengeance, and they wished to know how to avoid it. Never was a more important question asked than this. It is the question which all convicted sinners ask. It implies an apprehension of danger; a sense of guilt, and a readiness to yield the will to the claims of God. This was the same question asked by Paul, (Ac 9:6,) "Lord, what wilt thou have me to do?" and by the jailer, (Ac 16:29,30,) "He came trembling--and said, Sirs, what must I do to be saved?" The state of mind in this case--the case of a convicted sinner--consists in (1.) a deep sense of the evil of the past life; remembrance of a thousand crimes perhaps before forgotten; a pervading and deepening conviction that the heart, and conversation, and life has been evil, and deserves condemnation. (2.) apprehension about the justice of God; alarm when the mind looks upward to him, or onward to the day of death and judgment. (3.) An earnest wish, amounting sometimes to agony, to be delivered from this sense of condemnation, and this apprehension of the future. (4.) a readiness to sacrifice all to the will of God, to surrender the governing purpose of the mind, and to do what he requires. In this state the soul is prepared to receive the offers of eternal life; and when the sinner comes to this, the offers of mercy meet his case, and he yields himself to the Lord Jesus, and finds peace. In regard to this discourse of Peter, and this remarkable result, we may observe, (1.) that this is the first discourse which was preached after the ascension of Christ, and is a model which the ministers of religion should imitate. (2.) It is a clear and close argument. There is no ranting, no declamation, nothing but truth presented in a clear and striking manner. It abounds with proof of his main point; and supposes that his hearers were rational beings, and capable of being influenced by truth. Ministers have no right to address men as incapable of reason and thought; nor to imagine that because they are speaking on religious subjects, that therefore they are at liberty to speak nonsense. (3.) Though these were eminent sinners, and had added to the crime of murdering the Messiah that of deriding the Holy Ghost and the ministers of the gospel, yet Peter reasoned with them coolly, and endeavoured to convince them of their guilt. Men should be treated as endowed with reason, and as capable of seeing the force and beauty of the great truths of religion. (4.) The arguments of Peter were adapted to make this impression on their minds, and to impress them deeply with the sense of their guilt. He proved to them that they had been guilty of putting the Messiah to death; that God had raised him up; and that they were now in the midst of the scenes which established one strong proof of the truth of what he was saying. No class of truths could have been so well adapted to make an impression of their guilt as these. (5.) Conviction for sin is a rational process on a sinner's mind. It is the proper state produced by a view of the past sins. It is suffering truth to make an appropriate impression; suffering the mind to feel as it ought to feel. The man who is guilty, ought to be willing to see and confess it. It is no disgrace to confess an error, or to feel deeply when we know we are guilty. Disgrace consists in a hypocritical desire to conceal crime; in the pride that is unwilling to avow it; in the falsehood which denies it. To feel it, and to acknowledge it, is the mark of an open and ingenuous mind. (6.) These same truths are adapted still to produce conviction for sin. The sinner's treatment of the Messiah should produce grief and alarm. He did not murder him--but he has rejected him; he did not crown him with thorns--but he has despised him; he did not insult him when hanging on the cross-- but he has a thousand times insulted him since; he did not pierce his side with the spear--but he has pierced his heart by rejecting him, and contemning his mercy. For these things he should weep. In the Saviour's resurrection he has also a deep interest. He rose as the pledge that we may rise: and when the sinner looks forward, he should remember that he must meet the ascended Son of God, The Saviour reigns; he lives, Lord of all. The sinner's deeds now are aimed at his throne, and his heart, and his crown. All his crimes are seen by his Sovereign; and it is not safe to mock the Son of God on his throne, or to despise Him who will soon come to judgment. When the sinner feels these truths, he should tremble, and cry out, What shall I do? (7.) We see here how the Spirit operates in producing conviction of sin. It is not in an arbitrary manner; it is in accordance with truth, and by the truth. Nor have we a right to expect that he will convict and convert men, except as the truth is presented to their minds. They who desire success in the gospel should present clear, striking, and impressive truth; for such only God is accustomed to bless. (8.) We have, in the conduct of Peter and the other apostles, a striking instance of the power of the gospel. Just before, Peter, trembling and afraid, had denied his Master with an oath. Now, in the presence of the murderers of the Son of God, he boldly charged them with their crime, and dared their fury. Just before, all the disciples forsook the Lord Jesus, and fled. Now, in the presence of his murderers, they lifted their voice, and proclaimed their guilt and danger, even in the city where he had been just arraigned and put to death. What could have produced this change but the power of God! And is there not proof here that a religion which produces such changes came from heaven? {a} "pricked in their heart" Eze 7:16; Zec 12:10 {b} "what shall we do" Ac 9:6; 16:30 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 38 Verse 38. Then Peter said unto them. Peter had been the chief speaker, though others had also addressed them. He now, in the name of all, directed the multitude what to do. Repent. See Barnes "Mt 3:2". Repentance implies sorrow for sin as committed against God, with a purpose to forsake it. It is not merely a fear of the consequences, or of the wrath of God in hell. It is such a view of sin as evil in itself, as to lead the mind to hate it and forsake it. Laying aside all view of the punishment of sin, the true penitent hates it. Even if sin was the means of procuring him happiness; if it would promote his gratification, and be unattended with any future punishment, he would hate it and turn from it. The mere fact that it is evil, and that God hates it, is a sufficient reason why those who are truly penitent should hate and forsake it. False repentance dreads the consequences of sin; true repentance dreads sin itself. These persons whom Peter addressed had been merely alarmed; they were afraid of wrath, and especially of the wrath of the Messiah. They had no true sense of sin as an evil, but were simply afraid of punishment. This alarm Peter did not regard as by any means genuine repentance. Such conviction for sin would soon wear off, unless repentance became thorough and complete. Hence he told them to repent, to turn from sin, to exercise sorrow, for it is an evil and bitter thing, and to express their sorrow in the proper manner. We may learn here, (1.) that there is no safety in mere conviction for sin: it may soon pass off, and leave the soul as thoughtless as before. (2.) There is no goodness or holiness in mere alarm or conviction. The devils tremble. A man may fear, who yet has a firm purpose to do evil if he can do it with impunity. (3.) Many are greatly troubled and alarmed who yet never repent. There is no situation where souls are so easily deceived as here. Alarm is taken for repentance; trembling for godly sorrow; and the fear of wrath is taken to be the true fear of God. (4.) True repentance is the only thing in such a state of mind that can give any relief. An ingenuous confession of sin, a solemn purpose to forsake it, and a true hatred of it, is the only thing that can give the mind true composure. Such is the constitution of the mind, that nothing else will furnish relief. But the moment we are willing to make an open confession of guilt, the mind is delivered of its burden, and the convicted soul finds peace. Till this is done, and the hold on sin is broken, there can be no peace. (5.) We see here what direction is to be given to a convicted sinner. We are not to direct him to wait; nor to suppose that he is in a good way; nor to continue to seek; nor to call him a mourner; nor to take sides with him, as if God were wrong and harsh; nor to tell him to read, and search, and postpone the subject to a future time. We are to direct him to repent; to mourn over his sins, and to forsake them. Religion demands that he should at once surrender himself to God by genuine repentance; by confession that God is right, and that he was wrong; and by a firm purpose to live a life of holiness. Be baptized. See Barnes "Mt 3:6". The direction which Christ gave to his apostles was, that they should baptize all who believed, Mt 28:19; Mr 16:16. The Jews had not been baptized; and a baptism now would be a profession of the religion of Christ, or a declaration made before the world that they embraced Jesus as their Messiah. It was equivalent to saying that they should publicly and professedly embrace Jesus Christ as their Saviour. The gospel requires such a profession; and no one is at liberty to withhold it. And a similar declaration is to be made to all who are inquiring the way to life. They are to exercise repentance; and then, without any unnecessary delay, to evince it in the ordinances of the gospel. If men are unwilling to profess religion, they have none. If they will not, in the proper way, show that they are truly attached to Christ, it is proof that they have no such attachment. Baptism is the application of water, as expressive of the need of purification, and as emblematic of the influences from God that can alone cleanse the soul. It is also a form of dedication to the service of God. In the name of Jerua Christ. Not eiv, but epi. The usual form of baptism is into the name of the Father, etc., eiv. Here it does not mean to be baptized by the authority of Jesus Christ; but it means to be baptized for him and his service; to be consecrated in this way, and by this public profession, to him, and to his cause. The name of Jesus Christ means the same as Jesus Christ himself. To be baptized to his name is to be devoted to him. The word name is often thus used. And the profession which they were to make amounted to this: A confession of sins; a hearty purpose to turn from them; a reception of Jesus as the Messiah, and as their Saviour; and a determination to become his followers, and to be devoted to his service. Thus, (1 Co 10:2) to be "baptized unto Moses," means to take him as the leader and guide. It does not follow that in administering the ordinance of baptism they used only the name of Jesus Christ. It is much more probable that they used the form prescribed by the Saviour himself, (Mt 28:19;) though as the peculiar mark of a Christian is that he receives and honours Jesus Christ, this name is used here as implying the whole. The same thing occurs in Ac 19:5. For the remission of sins. Not merely the sin of crucifying the Messiah, but of all sins. There is nothing in baptism itself that can wash away sin. That can be done only by the pardoning mercy of God through the atonement of Christ. But baptism is expressive of a willingness to be pardoned in that way; and a solemn declaration of our conviction that there is no other way of remission. He who comes to be baptized, comes with a professed conviction that he is a sinner, that there is no other way of mercy but in the gospel, and with a professed willingness to comply with the terms of salvation, and receive it as it is offered through Jesus Christ. And ye shall receive, etc. The gift of the Holy Ghost here does not mean his extraordinary gifts, or the power of working miracles; but it simply means, you shall partake of the influences of the Holy Ghost as far as they may be adapted to your case, as far as may be needful for your comfort, and peace, and sanctification. There is no evidence that they were all endowed with the power of working miracles; nor does the connexion of the passage require us thus to understand it. Nor does it mean that they had not been awakened by his influences. All true conviction is from him, Joh 16:8-10. But it is also the office of the Spirit to comfort, to enlighten, to give peace, and thus to give evidence that the soul is born again. To this, probably, Peter refers; and this all who are born again, and profess faith in Christ, possess. There is peace, calmness, joy; there is evidence of piety, and that evidence is the product of the influences of the Spirit. "The fruit of the Spirit is love, joy, peace," etc., Ga 5:22,24. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 39 Verse 39. For the promise. That is, the promise respecting the particular thing of which he was speaking--the influences of the Holy Ghost. This promise he had adduced in the beginning of his discourse, (Ac 2:17,) and he now applies it to them. As the Spirit was promised to descend on Jews and their sons and daughters, it was applicable to them in the circumstances in which they then were. The only hope of lost sinners is in the promises of God; and the only thing that can give comfort to a soul that is convicted of sin, is the hope that God will pardon and save. To you. To you Jews, even though you have crucified the Messiah. The promise had especial reference to the Jewish people. To your children. In Joel, to their sons and daughters, who should, nevertheless, be old enough to prophesy. Similar promises occur in Isa 44:3, "I will pour my Spirit upon thy seed, and my blessing upon thine offspring," and Isa 59:21. In these and similar places, their descendants or posterity are denoted. It does not refer to children as children, and should not be adduced to establish the propriety of infant baptism, or as applicable particularly to infants. It is a promise, indeed, to parents, that the blessings of salvation shall not be confined to parents, but shall be extended also to their posterity. Under this promise parents may be encouraged to train up their children for God; to devote them to his service; believing that it is the gracious purpose of God to perpetuate the blessings of salvation from age to age. To all. To the whole race; not limited to Jews. Afar off. To those in other lands. It is probable that Peter here referred to the Jews who were scattered in other nations; for he does not seem yet to have understood that the gospel was to be preached to the Gentiles. See Ac 10. Yet the promise was equally applicable to the Gentiles as the Jews; and the apostles were afterwards brought to understand it, Ac 10; Ro 10:12,14-20; Ro 11. The Gentiles are sometimes clearly indicated by the expression "afar off," Eph 2:13,17; and they are represented as having been brought nigh by the blood of Christ. The phrase is equally applicable to those who have been far off from God by their sins and their evil affections. To them also the promise is extended if they will return. Even as many, etc. The promise is not to those who do not hear the gospel, nor to those who do not obey it; but it is to those to whom God, in his gracious Providence, shall send it. He has the power and right to pardon. The meaning of Peter is, that the promise is ample, full, free; that it is fitted to all, and may be applied to all; that there is no defect or want in the provisions or promises; but that God may extend it to whomsoever he pleases. We see here how ample and full are the offers of mercy. God is not limited in the provisions of his grace; but the plan is applicable to all mankind. It is also the purpose of God to send it to all men; and he has given a solemn charge to his church to do it. We can not reflect but with deep pain on the fact that these provisions have been made, fully made; that they are adapted to all men; and yet that by his people they have been extended to so small a portion of the human family. If the promise of life is to all, it is the duty of the church to send to all the message of eternal mercy. {a} "promise is unto you" Joe 2:28 {b} "and to all that are afar" Eph 2:13,17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 40 Verse 40. Many other words, This discourse, though one of the longest in the New Testament, is but an outline. It contains, however, the substance of the plan of mercy; and is admirably arranged to obtain its object. Testify. Bear witness to. He bore witness to the promises of Christianity; to the truths pertaining to the danger of sinners; and to the truth respecting the character of that generation. Exhort. He entreated them by arguments and promises. Save yourselves. This expression here denotes--Preserve yourselves from the influence, opinions, and fate of this generation. It implies that they were to use diligence and effort to deliver themselves. God deals with men as free agents. He calls upon them to put forth their own power and effort to be saved. Unless men put forth their own strength and exertion, they will never be saved. When they are saved, they will ascribe to God the praise for having inclined them to seek him, and for the grace whereby they are saved. This generation. This age or race of men, the Jews then living. They were not to apprehend danger from them from which they were to deliver themselves, but they were to apprehend danger from being with them, united in their plans, designs, and feelings. From the influence of their opinions, etc., they were to escape. That generation was signally corrupt and wicked. See Mt 23:12,39; 16:4; Mr 8:38. They had crucified the Messiah; and they were for their sins soon to be destroyed. Untoward. "Perverse, refractory, not easily guided or taught."-- (Webster.) The same character our Saviour had given of that generation in Mt 11:16-19. This character they had shown uniformly. They were smooth, cunning, plausible; but they were corrupt in principle, and wicked in conduct. The Pharisees had a vast hold on the people. To break away from them was to set at defiance all their power and doctrines; to alienate themselves from their teachers and friends; to brave the power of those in office, and those who had long claimed the right of teaching and guiding the nation. The chief danger of those who were now awakened was from this generation; that they would deride, or denounce, or persecute them, and induce them to abandon their seriousness, and turn back to their sins. And hence Peter exhorted them at once to break off from them, and give themselves to Christ. We may hence learn, (1.) that if sinners will be saved, they must make an effort. There is no promise to any unless they will exert themselves. (2.) The principal danger which besets those who are awakened arises from their former companions. They are often wicked, cunning, rich, and mighty. They may be their kindred, and will seek to drive off their serious impressions by derision, or argument, or persecution. They have a mighty hold on the affections; and they will seek to use it to prevent those who are awakened from becoming Christians. (3.) Those who are awakened should resolve at once to break off from their evil companions, and unite themselves to Christ and his people. There may be no other way in which this can be done than by resolving to forsake the society of those who are infidels, and scoffers, and profane. They should forsake the world, and give themselves up to God, and resolve to have only so much intercourse With the world as may be required by duty, and as may be consistent with a supreme purpose to live to the honour of God. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 41 Verse 41. They that gladly received. The word rendered gladly means freely, cheerfully, joyfully. It implies that they did it without compulsion, and with joy. Religion is not compulsion, They who become Christians do it cheerfully; and do it rejoicing in the privilege of becoming reconciled to God through Jesus Christ. Though so many received his word and were baptized, yet it is implied that there were others who did not. It is probable that there were multitudes assembled who were alarmed, but who did not receive the word with joy. In all revivals there are many who become alarmed, who are anxious about their souls, but who refuse the gospel, and again become thoughtless, and are ruined. His word. The message which Peter had spoken respecting the pardon of sins through Jesus Christ. Were baptized. That is, those who professed a readiness to embrace the offers of salvation. The narrative plainly implies that this was done the same day. Their conversion was instantaneous. The demand on them was to yield themselves at once to God. And their profession was made, and the ordinance which sealed their profession administered without delay. And the same day. The discourse of Peter commenced at nine o'clock in the morning, Ac 2:15. How long it continued it is not said; but the Ceremony of admitting them to the church and of baptizing them was evidently performed on the same day. The mode in which this is done is not mentioned; but it is highly improbable that in the midst of the city of Jerusalem three thousand persons were wholly immersed in one day. The whole narrative supposes that it was all done in the city; and yet there is no probability that there were conveniences there for immersing so many persons in a single day. Besides, in the ordinary way of administering baptism by immersion, it is difficult to conceive that so many persons could have been immersed in so short a time. There is, indeed, here no positive proof that they were not immersed; but the narrative is one of those incidental circumstances, often much more satisfactory than philological discussion, that show the extreme improbability that all this was done by wholly immersing them in water. It may be further remarked, that here is an example of very quick admission to the church. It was the first great work of grace under the gospel. It was the model of all revivals of religion. And it was doubtless intended that this should be a specimen of the manner in which the ministers of religion should conduct in regard to admissions to the Christian church. Prudence is indeed required; but this example furnishes no warrant for advising persons who profess their willingness to obey Jesus Christ, to delay uniting with the church. If persons give evidence of piety, of true hatred of sin, and of attachment to the Lord Jesus, they should unite themselves to his people without delay. There were added. To the company of disciples, or to the followers of Christ. Souls. Persons, Comp. 1 Pe 3:20; Ge 12:5. It is not affirmed that all this took place in one part of Jerusalem, or that it was all done at once; but it is probable that this was what was afterwards ascertained to be the fruit of this day's labour, the result of this revival of religion. This was the first effusion of the Holy Spirit under the preaching of the gospel; and it shows that such scenes are to be expected in the church, and that the gospel is fitted to work a rapid and mighty change in the hearts of men. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 42 Verse 42. And they continued stedfastly. They persevered in, or they adhered to. This is the inspired record of the result. That any of these apostatized is nowhere recorded, and is not to be presumed. Though they had been suddenly converted, though suddenly admitted to the church, though exposed to much persecution and contempt, and many trials, yet the record is that they adhered to the doctrines and duties of the Christian religion. The word rendered continued stedfastly, proskarterountev, means attending one, remaining by his side, not leaving or forsaking him. The apostles' doctrine. This does not mean that they held or believed the doctrines of the apostles, though that was true; but it means that they adhered to, or attended on, their teaching or instruction. The word doctrine has now a technical sense, and means a collection and arrangement of abstract views supposed to be contained in the Bible. In the Scriptures the word means simply teaching; and the expression here denotes that they continued to attend on their instructions. One evidence of conversion is a desire to be instructed in the doctrines and duties of religion, and a willingness to attend on the preaching of the gospel. And fellowship. The word rendered fellowship, koinwnia is often rendered communion. It properly denotes having things in common, or participation, society, friendship. It may apply to anything which may be possessed in common, or in which all may partake. Thus all Christians have the same hope of heaven; the same joys; the same hatred of sin; the same enemies to contend with. Thus they have the same subjects of conversation, of feeling, and of prayer; or they have communion in these things. And thus the early Christians had their property in common. The word here may apply to either or to all--to their conversation, their prayers, their dangers, or their property; and means that they were united to the apostles, and participated with them in whatever befell them. It may be added, that the effect of a revival of religion is to unite Christians more and more, and to bring those who were before separated to union and love. Christians feel that they are a band of brethren, and that however much they were separated before they became Christians, now they have great and important interests in common; united in feelings, in interest, in dangers, in conflicts, in opinions, and in the hopes of a blessed immortality. Breaking of bread. The Syriac renders this "the Eucharist," or the Lord's Supper. It cannot, however, be determined whether this refers to their partaking of their ordinary food together, or to feasts of charity, or to the Lord's Supper. The bread of the Hebrews was made commonly into cakes, thin, hard, and brittle, so that it was broken instead of being cut. Hence, to denote intimacy or friendship, the phrase to break bread together would be very expressive, in the same way as the Greeks denoted it by drinking together, sumposion. From the expression used in Ac 2:44, comp. with Ac 2:46, that they had all things common, it would rather seem to be implied that this referred to the participation of their ordinary meals. The action of breaking bread was commonly performed by the master or head of a family, immediately after asking a blessing.--(Lightfoot.) In prayers. This was one effect of the influence of the, Spirit, and an evidence of their change. A genuine revival will be always followed by a love of prayer. {a} "continued stedfastly" 1 Co 11:2; Heb 10:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 43 Verse 43. And fear came. That is, there was great reverence or awe. The multitude had just before derided them, (Ac 2:13;) but so striking and manifest was the power of God on this occasion, that it silenced all clamours, and produced a general veneration and awe. The effect of a great work of God's grace is commonly to produce an unusual seriousness and solemnity in a community, even among those who are not convicted. It restrains, subdues, and silences opposition. Every soul. Every person, or individual; that is, upon the people generally; not only on those who became Christians, but upon the multitudes who witnessed these things. All things were fitted to produce this fear: the recent crucifixion of Jesus of Nazareth; the wonders that attended that event; the events of the day of Pentecost; and the miracles performed by the apostles, were all fitted to diffuse solemnity, and thought, and anxiety through the community. Many wonders and signs. See Barnes "Ac 2:22". This was promised by the Saviour Mr 16:17. Some of the miracles which they wrought are specified in the following chapters. {a} "many wonders and signs" Mr 16:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 44 Verse 44. All that believed. That is, that believed that Jesus was the Messiah; for that was the distinguishing point by which they were known from others. Were together--epi to auto--. Were united; were joined in the same thing. It does not mean that they lived in the same house, but they were united in the same community; or engaged in the same thing. They were doubtless often together in the same place for prayer and praise. One of the best means for strengthening the faith of young converts is for them often to meet together for prayer, conversation, and praise. Had all things common. That is, all their property or possessions. See Ac 4:32-37; 5:1-10. The apostles, in the time of the Saviour, evidently had all their property in common stock, and Judas was made their treasurer. They regarded themselves as one family, having common wants; and there was no use or propriety in their possessing extensive property by themselves. Yet even then it is probable that some of them retained an interest in their property which was not supposed to be necessary to be devoted to the common use. It is evident that John thus possessed property which he retained, Joh 19:27. And it is clear that the Saviour did not command them to give up their property into a common stock; nor did the apostles enjoin it. Ac 5:4: "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?" It was therefore perfectly voluntary; and was evidently adapted to the peculiar circumstances of the early converts. Many of them came from abroad. They were from Parthia, and Media, and Arabia, and Rome, and Africa, etc. It is probable, also, that they now remained longer in Jerusalem than they had at first proposed. And it is not at all improbable that they would be denied now the usual hospitalities of the Jews, and excluded from their customary kindness, because they had embraced Jesus of Nazareth, who had been just put to death. In these circumstances, it was natural and proper at they should share together their property while they remained together. {b} "had all things common" Ac 4:32,34 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 45 Verse 45. And sold. That is, they sold as much as was necessary in order to procure the means of providing for the wants of each other. Possessions. Property, particularly real estate. This word kthmata refers, properly, to their fixed property, as lands, houses, vineyards, etc. The word rendered goods, uparxeiv, refers to their personal or movable property. And parted them to all. They distributed them to supply the wants of their poorer brethren, according to their necessities. As every man had need. This expression limits and fixes the meaning of what is said before. The passage does not mean that they sold all their possessions, or that they relinquished their title to all their property; but that they so far regarded all as common as to be willing to part with it IF it was needful to supply the wants of the others. Hence the property was laid at the disposal of the apostles, and they were desired to distribute it freely to meet the wants of the poor, Ac 4:34,35. This was an important incident in the early propagation of religion; and it may suggest many useful reflections. (1.) We see the effect of religion. The love of property is one of the strongest affections which men have. There is nothing that will overcome it but religion. That will; and one of the first effects of the gospel was to loosen the hold of Christians on property. (2.) It is the duty of the church to provide for the wants of its poor and needy members. There can be no doubt that property should now be regarded as so far common as that the wants of the poor should be supplied by those who are rich. Comp. Mt 26:11. (3.) If it be asked why the early disciples evinced this readiness to part with their property in this manner, it may be replied, 1st, that the apostles had done it before them. The family of the Saviour had all things common. 2nd. It was the nature of religion to do it. 3rd. The circumstances of the persons assembled on this occasion were such as to require it. There were many of them from distant regions; and probably many of them of the poorer class of the people in Jerusalem. In this they evinced what should be done in behalf of the poor in the church at all times. (4.) If it be asked whether this was done commonly among the early Christians, it may be replied, that there is no evidence that it was. It is mentioned here, and in Ac 4:32-37; 5:1-4. It does not appear that it was done even by all who were afterwards converted in Judea; and there is no evidence that it was done in Antioch, Ephesus, Corinth, Philippi, Rome, etc. That the effect of religion was to make men liberal, and willing to provide for the poor, there can be no doubt. See 2 Co 8:19; 9:2; 1 Co 16:2; Ga 2:10. But there is not proof that it was common to part with their possessions, and to lay it at the feet of the apostles. Religion does not contemplate, evidently, that men should break up all the arrangements in society; but it contemplates that those who have property should be ready and willing to part with it for the help of the poor and needy. (5.) If it be asked whether all the arrangements of property should be broken up now, and believers have all things in common, we a prepared to answer--No. For, 1st, this was an extraordinary case. 2nd. It was not even enjoined by the apostles on them. 3rd. It was practised nowhere else. 4th. It would be impracticable. No community where all things were in common has long prospered. It has been attempted often, by pagans, by infidels, and by fanatic sects of Christians. It ends soon in anarchy, and licentiousness, idleness, and profligacy; or the more cunning secure the mass of property, and control the whole. Till all men are made alike, there could be no hope of such a community; and if there could be, it would not be desirable. God evidently intended that men should be excited to industry by the hope of gain; and then he demands that their gains should be devoted to his service. Still, this was a noble instance of Christian generosity, and evinces the power of religion in loosing the hold which men commonly have on the world. It rebukes also those professors of religion--of whom, alas! there are many--who give nothing to benefit either the souls or bodies of their fellow-men. {*} "goods" or, "Substance" {c} "parted them" Isa 58:7; 2 Co 9:1,9; 1 Jo 3:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 46 Verse 46. With one accord. Comp. Ac 1:14; 2:1. In the temple. This was the public place of worship; and the disciples were not disposed to leave the place where their fathers had so long worshipped God. This does not mean that they were constantly in the temple, but only at the customary hours of prayer; at nine o'clock in the morning, and at three in the afternoon. And breaking bread. See Barnes "Ac 2:42". From house to house. In the margin, "at home." So the Syriac and Arabic. The common interpretation, however, is that they did it in their various houses; now in this, and now in that, as might be convenient. If it refers to their ordinary meals, then it means that they partook in common of what they possessed. And the expression in this verse, "did eat their meat," seems to imply that this refers to their common meals, and not to the Lord's Supper. Did eat their meat. Did partake of their food. The word meat, with us, is applied to flesh. In the Bible, and in old English authors, it is applied to provision of any kind. Here it means all kinds of sustenance; that which nourished them--trofhv-- and the use of this word proves that it does not refer to the Lord's Supper; for that ordinance is nowhere represented as designed for an ordinary meal, or to nourish the body. Comp. 1 Co 11:33,34. With gladness. With rejoicing. This is one of the effects of religion. It is far from gloom; it diffuses joy over the mind; and it bestows additional joy in the participation of even our ordinary pleasures. Singleness of heart. This means with a sincere and pure heart. They were satisfied and thankful. They were not perplexed or anxious; nor were they solicitious for the luxurious living, or aspiring after the vain objects of the men of the world. Comp. Ro 12:8; 2 Co 1:12 Eph 6:5. {1} "breaking bread from house to house" or, "at home" {+} "their meat with gladness" "Consent" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 2 - Verse 47 Verse 47. Praising God. See Lu 24:53. And having favour. See Lu 2:52. With all the people. That is, with the great mass of the people; with the people generally. It does not mean that all the people had become reconciled to Christianity; but their humble, serious, and devoted lives won the favour of the great mass of the community, and silenced opposition and cavil. This was a remarkable effect; but God has power to silence opposition; and there is nothing so well fitted to do this as the humble and consistent lives of his friends. And the Lord added. See Ac 5:14; 11:24, etc. It was the Lord who did this. There was no power in man to do it; and the Christian loves to trace all increase of the church to the grace of God. Added. Caused, or inclined them to be joined to the church. The Church. To the assembly of the followers of Christ-th ekklhsia, The word church properly means those who are called out, and is applied to Christians as being called out, or separated from the world. It is used but three times in the Gospels, Mt 16:18; 18:17. It occurs frequently in other parts of the New Testament, and usually as applied to the followers of Christ. Comp. Ac 5:11; 7:38; 8:1,3; 9:31; 11:22,26; Ac 12:1,5. It is used in classic writers to denote an assembly of any kind, and is twice thus used in the New Testament, Ac 19:39,41, where it is translated "assembly." Such as should be saved. This whole phrase is a translation of a participle, touv swzomenouv. It does not express any purpose that they should be saved, but simply the fact that they were those who would be, or who were about to be saved. It is clear, however, from this expression, that those who became members of the church, were those who continued to adorn their profession, or who gave proof that they were sincere Christians. It is implied here, also, that those who are to be saved will join themselves to the church of God. This is everywhere required; and it constitutes one evidence of piety when they are willing to face the world, and give themselves at once to the service of the Lord Jesus. Two remarks may be made on the last verse of this chapter: one is, that the effect of a consistent Christian life will be to command the respect of the world; and the other is, that the effect will be continually to increase the number of those who shall be saved. In this case they were daily added to it; the church was constantly increasing: and the same result may be expected in all cases where there is similar zeal, self-denial, consistency, and prayer. We have now contemplated the foundation of the Christian church; and the first glorious revival of religion. This chapter deserves to be profoundly studied by all the ministers of the gospel, and by all who pray for the prosperity of the kingdom of God. It should excite our fervent gratitude that God has left this record of the first great work of grace; and our fervent prayers that he would multiply and extend such scenes until the earth shall be filled with his glory. {a} "favour" Lu 2:52; Ro 14:18 {b} "And the Lord" Ac 5:14; 11:24 {c} "should be saved" "As were saved" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 1 CHAPTER 3 Verse 1. Peter and John went up, etc. In Lu 24:53, it is said that the apostles were continually in the temple, praising and blessing God. From Ac 2:46, it is clear that all the disciples were accustomed daily to resort to the temple for devotion. Whether they joined in the sacrifices of the temple-service is not said; but the thing is not improbable. This was the place and the manner in which they and their fathers had worshipped. They came slowly to the conclusion that they were to leave the temple; and they would naturally resort there with their countrymen to worship the God of their fathers. In the previous chapter, (Ac 2:43,) we are told in general that many wonders and signs were done by the hands of the apostles. From the many miracles which were performed, Luke selects one, of which he gives a more full account; and especially as it gives him occasion to record another of the addresses of Peter to the Jews. An impostor would have been satisfied with the general statement that many miracles were performed. The sacred writers descend to particulars, and tell us where, and in relation to whom, they were performed. This is a proof that they were honest men, and did not intend to deceive. Into the temple. Not into the edifice properly called the temple, but into the court of the temple, where prayer was accustomed to be made. See Barnes "Mt 21:12". At the hour of prayer, etc. The Jewish day was divided into twelve equal parts; of course the ninth hour would be about three o'clock, P.M. This was the hour of evening prayer. Morning prayer was offered at nine o'clock. Comp. Ps 55:17; Da 6:10. {c} "the hour of prayer" Ps 55:17; Da 6:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 2 Verse 2. Lame, etc. The mention of this shows that there was no deception in the case. The man had been always lame; he was obliged to be carried; and he was well known to the Jews. Whom they laid daily. That is, his friends laid him there daily. He would therefore be well known to those who were in the habit of entering the temple. Among the ancients there were no hospitals for the afflicted; and no alms-houses for the poor. The poor were dependent, therefore, on the charity of those who were in better circumstances. It became an important matter for them to be placed where they would see many people. Hence it was customary to place them at the gates of rich men, (Lu 16:20;) and they also sat by the side of the highway to beg where many persons would pass, Mr 10:46; Lu 18:35; Joh 9:1-8. The entrance to the temple would be a favourable place for begging; for, (1.) great multitudes were accustomed to enter there; and, (2.) when going up for the purposes of religion, they would be more inclined to give alms than at other times; and especially was this true of the Pharisees, who were particularly desirous of publicity in bestowing charity. It is recorded by Martial, (i. 112,) that this custom prevailed among the Romans, of placing the poor by the gates of the temples; and the custom was also observed a long time in the Christian churches. At the gate of the temple which is called Beautiful. In regard to this gate there have been two opinions; one of which supposes that this was the gate commonly called Nicanor, which led from the court of the Gentiles to the court of the women, See Barnes "Mt 21:12"; and the other, that it was the gate at the eastern entrance of the temple, commonly called Suzan. It is not easy to determine which is intended; though from the fact that it occurred near Solomon's porch, (Ac 3:11); comp. plan of the temple, Mt 21:12, it seems probable that the latter was intended. This gate was large and splendid. It was made of Corinthian brass, a most valuable metal, and made a magnificent appearance.--Josephus, Jewish War, b. v., chap. v., & 3. To ask alms. Charity. {d} "gate of the temple" Joh 9:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 3 Verse 3. Who seeing Peter. There is no evidence that he was acquainted with them, or knew who they were. He asked of them as he was accustomed to do of the multitude that entered the temple. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 4 Verse 4. Fastening his eyes. The word used here denotes to look intently, or with fixed attention. It is one of the peculiar words which Luke uses, Lu 4:20; 22:56; Ac 1:10; 3:12; 6:15; 7:55; 10:4, etc., in all twelve times. It is used by no other writer in the New Testament, except by Paul twice, 2 Co 3:7,13. Look on us. All this was done to fix the attention. He wished to call the attention of the man distinctly to himself, and to what he was about to do. It was also done that the man might be fully apprised that his restoration to health came from him. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 5 Verse 5. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 6 Verse 6. Silver and gold have I none. The man had asked for money; Peter assures him that he had not that to give; it was done, however, in such a way as to show his willingness to aid him, if he had possessed it. Such as I have. Such as is in my power. It is not to be supposed that he meant to say that he originated this power himself, but only that it was entrusted to him. He immediately adds, that it was derived solely from the Lord Jesus Christ. In the name. Comp. Ac 4:10. In Mr 16:17,18, it is said, "These signs shall follow them that believe; In my name shall they cast out devils, etc.--they shall lay hands on the sick, and they shall recover." The expression means, by his authority, or in virtue of power derived from him. We are here struck with a remarkable difference between the manner in which the Lord Jesus wrought miracles, and that in which it was done by his apostles. He did it in his own name, and by virtue of his own power. He claimed dominion over disease and death. The apostles never attempted to perform a miracle by their own power. It was only in the name of Jesus; and this circumstance alone shows that there was a radical difference between Christ and all other prophets and teachers. Of Nazareth. This was the name by which he was commonly known. By this name he had been designated among the Jews, and on the cross. It is by no means improbable that the man had heard of him by this name; and it was important that he should understand that it was by the authority of him who had been crucified as an impostor. Rise up and walk. To do this would be evidence of signal power. It is remarkable that, in cases like this, they were commanded to do the thing at once. See similar cases in Joh 5:8; Mt 9:6; 12:13. It would have been easy to allege that they had no power, that they were lame, or sick, or palsied, and could do nothing until God should give them strength. But the command was to do the thing; nor did the Saviour or the apostles stop to convince them that they could do nothing. They did not doubt that, if it were done, they would ascribe the power to God. Precisely like this is the condition of the sinner. God commands him to do the thing; to repent, and believe, and lead a holy life. It is not merely to attempt to do it; to make use of means; or to wait on him; but it is actually to repent and believe the gospel. Where he may obtain power to do it is another question. It is easy for him to involve himself in difficulty, as it would have been in these cases. But the command of God is positive, and must be obeyed. If not obeyed, men must perish; just as this man would have been always lame if he had put forth no effort of his own. When done, a convicted sinner will do just as this man did, instinctively give all the praise to God, Ac 3:8. {e} "in the name of Jesus" Ac 4:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 7 Verse 7. And he took him. He took hold of his hand. To take hold of the hand in such a case was an offer of aid, an indication that Peter was sincere, and was an inducement to him to make an effort. This may be employed as a beautiful illustration of the manner of God when he commands men to repent and believe, He does not leave them alone; he extends help, and aids their efforts. If they tremble, and feel that they are weak, and needy, and helpless, his hand is stretched out, and his power exerted to impart strength and grace. His feet and ancle bones. The fact that strength was immediately imparted; that the feet, long lame, were now made strong, was a full and clear proof of miraculous power. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 8 Verse 8. And he leaping up. This was a natural expression of joy; and it was a striking fulfillment of the prophecy in Isa 35:6: "Then shall the lame man leap as an hart." The account here given is one that is perfectly natural. The man would be filled with joy, and would express it in this manner. He had been lame from a child; he had never walked; and there was more in the miracle than merely giving strength. The act of walking is one that is acquired by long practice. Children learn slowly. Casper Hauser, lately discovered in one of the cities of Germany, who had been confined in prison from a child, was unable to walk in an easy way when released, but stumbled in a very awkward manner. (See his Life.) When, therefore, this man was able at once to walk, it was clear proof of a miracle. Praising God. This was the natural and appropriate expression of his feelings on this occasion. His heart would be full; and he could have no doubt that this blessing had come from God alone. It is remarkable that he did not even express his gratitude to Peter and John. They had not pretended to restore him in their own name; and he would feel that man could not do it. It is remarkable that he praised God without being taught or entreated to do it. It was instinctive-- the natural feeling of the heart. So a sinner. His first feelings when renewed, will be to ascribe the praise to God. While he may and will feel regard for the ministry by whose instrumentality he has received the blessing, yet his main expression of gratitude will be to God. And this he will do instinctively; he needs no prompter; he knows that no power of man is equal to the work of converting the soul, and will rejoice, and give all the praise to the God of grace. {a} "leaping up" Isa 35:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 9 Verses 9, 10. And all the people, etc. The people who had been accustomed to see him sit in a public place. And they knew, etc. In this they could not be deceived; they had seen him a long time, and now they saw the same man expressing his praise to God for complete recovery. The particulars in this miracle are the following; and they are as far as possible from any appearance of imposture. (1.) The man had been afflicted from a child. This was known to all the people. At this time he was forty years of age, Ac 4:22. (2.) He was not an impostor. If he had pretended lameness, it is wonderful that he had not been detected before, and not have been suffered to occupy a place thus in the temple. (3.) The apostles had no agency in placing him there. They had not seen him before. There was manifestly no collusion or agreement with him to attempt to impose on the people. The man himself was convinced of the miracle; and did not doubt that the power by which he had been healed was of God. (5.) The people were convinced of the same thing. They saw the effects; they had known him well; they had had every opportunity to know that he was diseased; and they were now satisfied that he was restored. There was no possibility of deception in the case. It was not merely the friends of Jesus that saw this; not those who had an interest in the miracle, but those who had been his enemies, and who had just before been engaged in putting him to death. Let this miracle be compared, in these particulars, with those pretended miracles which have been affirmed to have been wrought in defence of other systems of religion, and it will be seen at once that here is every appearance of sincerity, honesty, and truth; and in them every mark of deception, fraud, and imposition. (See Paley's Evidences of Christianity, Proposition ii., chap. ii.) __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 11 Verse 11. Held Peter and John. The word held means, he adhered to them; he joined himself to them; he was desirous of remaining with them, and participating with them. All the people, etc. Excited by curiosity, they came together. The fact of the cure, and the conduct of the man, would soon draw together a crowd, and thus furnish a favourable opportunity for preaching to them the gospel. In the porch, etc. This porch was a covered way or passage on the east side of the temple. It was distinguished for its magnificence. See the plan and description of the temple, See Barnes "Mt 21:12". {*} "healed" "cured" {b} "porch that is called Solomon's" Joh 10:23; Ac 5:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 12 Verse 12. When Peter saw it. Saw the people assembling in such multitudes, and wondering at the miracle. He answered. The word answer, With us, implies that a question had been asked, or that some subject had been proposed for consideration. But the word is used in a different sense in the Bible. It is often used when no question was asked; but when an occasion was offered for remarks, or where an opportunity was presented to make a statement. It is the same as replying to a thing, or making a statement in regard to some subject, Da 2:26; Ac 5:8. Ye men of Israel. Jews. Comp. Ac 2:14. Why marvel ye at this? The particular thing which he intended to reprove here, was not that they wondered, for that was proper; but that they looked on Peter and John as if they had been the authors of this healing. They ought to have understood it. The Jews were sufficiently acquainted with miracles to interpret them, and to know whence they proceeded; and they ought not, therefore, to ascribe them to man, but to inquire why they had been wrought by God. Why look ye, etc. Why do ye fix the eyes with amazement on us, as though we could do this? Why not look at once to God? By our own power. By any art of healing, or by any medicine, we had done this. Or holiness. Piety. As if God had bestowed this oh us on account of our personal and eminent piety. It may be remarked, that here was ample opportunity for them to establish a reputation of their own. The people were disposed to pay them honours; they might at once have laid claim to vast authority over them; but they refused all such personal honours, and ascribed all to the Lord Jesus. Whatever success may attend the ministers of the gospel, or however much the world may be disposed to do them honour, they should disclaim all power in themselves, and ascribe it to the Lord Jesus Christ. It is not by the talents or personal holiness of ministers, valuable as these are, that men are saved; it is only by the power of God, designed to honour his Son. See 2 Co 3:5,6. {+} "answered" "said" {++} "marvel" "wonder" {c} "power" 2 Co 3:5 {+++} "holiness" "Godliness" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 13 Verse 13. The God of Abraham. He is called the God of Abraham be- cause Abraham acknowledged him as his God, and because God showed himself to be his Friend. Comp. Mt 22:32; Ex 3:6,15; Ge 28:13; 26:24. It was important to show that it was the same God who had done this that had been acknowledged by their fathers; and that they were not about to introduce the worship of any other God. And it was especially important, because the promise had been made to Abraham, that in his seed should all the families of the earth be blessed, Ge 12:3. Comp. Ga 3:16. Hath glorified. Has honoured. You denied, despised, and murdered him; but God has exalted and honoured him. This miracle was done in the name of Jesus, Ac 3:6. It was the power of God that had restored him; and by putting forth this power God had shown that he approved the work of his Son, and was disposed to honour him in the view of men. Comp. Joh 17:1; Eph 1:20-22; Php 2:9-11 Heb 2:9; Re 1:5-18. Ye delivered up. That is, you delivered him to the Romans to be put to death. See Barnes "Ac 2:23". And denied him in the presence of Pilate. Denied that he was the Messiah. Were unwilling to own him as your long-expected King, Joh 19:15. When he was determined, etc. Mt 27:17-25; Lu 23:16-23. Pilate was satisfied of his innocence; but he was weak, and timid, and irresolute, and yielded to their wishes. The fact that Pilate regarded him as innocent was a strong aggravation of their crime. They should have regarded him as innocent; but they urged on his condemnation, against the deliberate judgment of him before whom they had arraigned him; and thus showed how obstinately they were resolved on his death. {a} "God of Abraham" Mt 22:32 {b} "hath glorified" Ac 5:30,31 {c} "his son Jesus" Joh 17:1; Eph 1:20-22; Php 2:9-11; Heb 2:9 Re 1:5,18 {d} "denied him" Joh 19:15 {*} "let him go" "Release him" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 14 Verse 14. The Holy One, etc. See Ps 16:10. Comp. See Barnes "Ac 2:27". And the Just. The word just here denotes innocent, or one who was free from crime. It properly is used in reference to law, and denotes one who stands upright in the view of the law, or who is not chargeable with crime. In this sense the Lord Jesus was not only personally innocent, but even before his judges he stood unconvicted of any crime. The crime charged on him at first was blasphemy, Mt 26:65; and on this charge the sanhedrim had condemned him, without proof. But of this charge Pilate would not take cognizance, and hence before him they charged him with sedition, Lu 23:2. Neither of these charges were made out; and, of course, in the eye of the law he was innocent and just. It greatly aggravated their crime that they demanded his death still, even after it was ascertained that they could prove nothing against him; thus showing that it was mere hatred and malice that led them to seek his death. And desired a murderer. Mt 27:21. {f} "Holy One" Mt 17:17-25; Lu 23:15-23 {g} "Just" Ac 7:52; 22:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 15 Verse 15. And killed the Prince of life. The word rendered prince denotes, properly, a military leader or commander. Hence, in Heb 2:10, it is translated captain: "It became him--to make the captain of their salvation perfect through sufferings." As a captain or commander leads on to victory, and is said to obtain it, so the word comes to denote one who is the cause, the author, the procurer, etc. In this sense it is used: Ac 5:31, "Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel," etc. In Heb 12:2, it is properly rendered author: "Looking unto Jesus, the author and finisher of our faith." The word author, or giver, would express the meaning of the word here. It also implies that he has dominion over life; an idea, indeed, which is essentially connected with that of his being the author of it. The word life here is used in a large sense, as denoting all manner of life. In this sense it is used in reference to Christ in Joh 1:4, "In him was life," etc. Comp. Joh 5:26; 1 Jo 5:11; 1 Co 15:45. Jesus is here called the Prince of life in contrast with him whom the Jews demanded in his place, Barabbas. He was a murderer, Lu 23:19; Mr 15:7, one who had destroyed life; and yet they demanded that he whose character it was to destroy life should be released, and the Author of life be put to death. Whom God hath raised, etc., Ac 2:24,32. {h} "raised from the dead" Mt 28:2-6; Eph 1:20 {i} "whereof we are witnesses" Ac 2:32 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 16 Verse 16. And his name. The name of Jesus is here put for Jesus himself; and it is the same as saying, "and he," etc. In this way the word name is often used by the Hebrews, especially when speaking of God, Ac 1:15; 4:12; Eph 1:21; Re 3:4. It does not mean that there was any efficacy in the mere name of Jesus that should heal the man, but that it was done by his authority and power. Through faith in his name. By means of faith in him; that is, by the faith which Peter and John had in Jesus. It does not refer to any faith that the man had himself, for there is no evidence that he believed in him; but it was by means of the faith which the apostles exercised in him that the miracle was wrought, and was thus a fulfillment of the declaration in Mt 17:20, "If ye have faith--ye shall say unto this mountain, Remove hence," etc. This truth Peter repeats two or three times in the verse, to impress it more distinctly on the minds of his hearers. Whom ye see and know. There could, therefore, be no mistake. He was well known to them. There was no doubt about the truth of the miracle, Ac 4:16, and the only inquiry was in what way it had been done. This Peter affirms to have been accomplished only by the power of the Lord Jesus. Perfect soundness. oloklhrian. This word is not used elsewhere in the New Testament. It denotes integrity of parts, freedom from any defect; and it here means that the cure was perfect and entire, or that he was completely restored to the use of his limbs. In the presence of you all. You are all witnesses of it, and can judge for yourselves. This shows how confident the apostles were that a real miracle had been performed. They were willing that it should be examined; and this is conclusive proof that there was no attempt at imposture. A deceiver, or one who pretended to work miracles, would have been cautious of exposing the subject to the danger of detection. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 17 Verse 17. And now, brethren. Though they had been guilty of a crime so enormous, yet Peter shows the tenderness of his heart in addressing them still as his brethren. He regarded them as of the same nation with himself, as having the same hopes, and as being entitled to the same privileges. The expression also shows that he was not disposed to exalt himself as being by nature more holy than they. This verse is a remarkable instance of tenderness in appealing to sinners. It would have been easy to have reproached them for their enormous crimes; but it was not the way to reach the heart. He had indeed stated and proved their wickedness. The object now was to bring them to repentance for it; and this was to be done by tenderness, and kindness, and love. Men are melted to contrition, not by reproaches, but by love. I wot. I know; I am well apprized of it. I know you will affirm it; and I admit that it was so. Still the enormous deed has been done. It cannot be recalled; and it cannot be innocent. It remains, therefore, that you should repent of it, and seek for pardon. That through ignorance, etc. Peter does not mean to affirm that they were innocent in having put him to death, for he had just proved the contrary; and he immediately proceeds to exhort them to repentance. But he means to say that that offence was mitigated by the fact that they were ignorant that he was the Messiah. The same thing the Saviour himself affirmed when dying. Lu 23:34, "Father, forgive them; for they know not what they do." Comp. Ac 13:27; 1 Co 2:8. The same thing the apostle Paul affirmed in relation to himself, as one of the reasons why he obtained pardon from the enormous crime of persecution, 1 Ti 1:13. In cases like these, though crime might be mitigated, yet it was not taken entirely away. They were guilty of demanding a man to be murdered who was declared innocent; they were urged on with ungovernable fury; they did it from contempt and malice; and the crime of murder remained, though they were ignorant that he was the Messiah. It is plainly implied, that if they had put him to death knowing that he was the Messiah, and as the Messiah, there would have been no forgiveness. Comp. Heb 10:26-29. Ignorance, therefore, is a circumstance which must always be taken into view in an estimate of crime. It is at the same time true, that they had opportunity to know that he was the Messiah; but the mere fact that they were ignorant of it was still a mitigating circumstance in the estimate of their crime. There can be no doubt that the mass of the people had no fixed belief that he was the Messiah. As did also your rulers. Comp. 1 Co 2:8, where the apostle says that none of the princes of this world knew the wisdom of the gospel, for had they known it, they would not have crucified the Lord of glory. It is certain that the leading scribes and Pharisees were urged on by the most ungovernable fury and rage to put Jesus to death, even when they had abundant opportunity to know his true character. This was particularly the case with the high priest. But yet it was true that they did not believe that he was the Messiah. Their minds had been prejudiced. They had expected a prince and a conqueror. All their views of the Messiah were different from the character which Jesus manifested. And though they might have known that he was the Messiah; though he had given abundant proof of the fact, yet it is clear that they did not believe it. It is not credible that they would have put to death one whom they really believed to be the Christ. He was the hope, the only hope of their nation; and they would not have dared to imbrue their hands in the blood of him whom they really believed to be the illustrious personage so long promised, and expected by their fathers. It was also probably true, that no small part of the sanhedrim was urged on by the zeal and fury of the chief priests. They had not courage to resist them; and yet they might not have entered heartily into this work of persecution and death. Comp. Joh 7:50-53. The speech of Peter, however, is not intended to free them entirely from blame; nor should it be pressed to show that they were innocent. It is a mitigating circumstance thrown in to show them that there was still hope of mercy. {+} "wot" "know" {k} "ignorance" Lu 23:34; Joh 16:3; 1 Co 2:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 18 Verse 18. But those things. To wit, those things that did actually occur, pertaining to the life and death of the Messiah. Had shewed. Had announced, or foretold. By the mouth of all his prophets. That is, by the prophets in general, without affirming that each individual prophet had a distinct prediction respecting this. The prophets taken together, or the prophecies as a whole, had declared this. The word all is not unfrequently used in this somewhat limited sense, Mr 1:37; Joh 3:26. In regard to the prophecies respecting Christ, See Barnes "Lu 24:27". Hath so fulfilled. He has caused to be fulfilled in this manner; that is, by the rejection, denial, and wickedness of the rulers. It has turned out to be in strict accordance with the prophecy. This fact Peter uses in exhorting them to repentance; but it is not to be regarded as an excuse for their sins. The mere fact that all this was foretold, that it was in accordance with the purposes and predictions of God, does not take away the guilt of it, or constitute an excuse for it. In regard to this, we may remark: (1.) The prediction did not change the nature of the act. The mere fact that it was foretold, or foreknown, did not change its character. See Barnes "Ac 2:23". (2.) Peter still regarded them as guilty. He did not urge the fact that this was foreknown as an excuse for their sin, but to show them that since all this happened according to the prediction and the purpose of God, they had hope in his mercy. The plan was that the Messiah should die to make a way for pardon; and, therefore, they might have hope in his mercy. (3.) This was a signal instance of the power and mercy of God in overruling the wicked conduct of men, to further his purposes and plans. (4.) All the other sins of men may thus be overruled, and thus the wrath of man may be made to praise him. But, (5.) this will constitute no excuse for the sinner. It is no part of his intention to honour God, or to advance his purposes; and there is no direct tendency in his crimes to advance his glory. The direct tendency of his deeds is counteracted and overruled; and God brings good out of the evil. But this surely constitutes no excuse for the stoner. If it be asked why Peter insisted on this, if he did not mean that it should be regarded as an excuse for their sin, I reply, that it was his design to prove that Jesus was the Messiah; and having proved this, he could assure them that there was mercy. Not because they had not been guilty; not because they deserved favour; but because the fact that the Messiah had come was an argument that any sinners might obtain mercy, as he immediately proceeds to show them. {a} "those things" Lu 24:44; Ac 26:22,23 {*} "showed" or, "Foreshowed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 19 Verse 19. Repent ye. Note, Mt 3:2. Therefore. Because of your sin in putting Jesus to death; and because he is the Messiah, and God through him is willing to show mercy to the chief of sinners. And be converted. This expression conveys an idea not at all to be found in the original. It conveys the idea of passivity--BE converted --as if they were to yield to some foreign influence that they were now resisting. But the idea of being passive in this, is not conveyed by the original word. The word means, properly, to turn; to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them. It is a word used in a general sense to denote the whole turning to God. That the form of the word here epistreqate does not denote passivity may be clearly seen by referring to the following places, where the same form of the word is used: Mt 24:18; Mr 13:16; Lu 17:31; 1 Th 1:9. The expression, therefore, would have been more appropriately rendered, "Repent, and turn, that your sins," etc. To be converted cannot be a matter of obligation; but to turn to God is the duty of every sinner. The crimes of which he exhorted them to repent were those pertaining to the death of the Lord Jesus, as well as all the past sins of their life. They were to turn from the course of wickedness in which they and the nation had been so long walking. That your sins, etc. In order that your sins may be forgiven. Sin cannot be pardoned before man repents of it. In the order of the work of grace, repentance must always precede pardon. Of course, no man can have evidence that his sin is pardoned until he repents. Comp. Isa 1:16-20; Joe 2:13. May be blotted out. May be forgiven, or pardoned. The expression, to blot out sins, occurs also in Isa 43:25; Ps 51:1,9 Jer 18:23; Ne 4:5; Isa 44:22. The expression, to blot out a name, is applied to expunging it from a roll, or catalogue, or list, as of an army, etc., Ex 32:32,33; De 9:14; 25:19; 29:20, etc. The expression, to blot out sins, is taken from the practice of creditors charging their debtors, and when the debt was paid, cancelling it, or wholly removing the record. The word used here properly refers to the practice of writing on tables covered with wax, and then by inverting the stylus, or instrument of writing, smoothing the wax again, and thus removing every trace of the record. This more entirely expresses the idea of pardoning than blotting does. It means wholly to remove the record, the charge, and every trace of the account against us. In this way God forgives sins. When the times, etc. The word opwv, rendered "when," is commonly rendered that, and denotes the final cause, or the reason why a thing is done, Mt 2:23; 5:16,45, etc. By many it has been supposed to have this sense here, and to mean "repent--in order that the times of refreshing may come," etc. Thus Kuinoel, Grotius, Lightfoot, the Syriac version, etc. If used in this sense, it means that their repentance and forgiveness would be the means of introducing peace and joy. Others have rendered it in accordance with our translation, "when," meaning that they might find peace in the day when Christ should return to judgment; which return would be to them a day of rest, though of terror to the wicked. Thus Calvin, Beza, the Latin Vulgate, Schleusner, etc. The grammatical construction will admit of either, though the former is more in accordance with the usual use of the word. The objection to the former is, that it is not easy to see how their repenting, etc., should be the means of introducing the times of refreshing. And this, also, corresponds very little with the design of Peter in this discourse. That was to encourage them to repentance; to adduce arguments why they should repent, and why they might hope in his mercy. To do this, it was needful only to assure them that they were living under the times graciously promised by God, the times of refreshing, when pardon might be obtained. The main inquiry therefore is, what did Peter refer to by the times of refreshing, and by the restitution of all things? Did he refer to any particular manifestation to be made then; or to the influence of the gospel on the earth; or to the future state, when the Lord Jesus shall come to judgment? The idea which I suppose Peter intended to convey was this: "Repent, and be converted. You have been great sinners, and are in danger. Turn from your ways, that your sins may be forgiven." But then, what encouragement would there be for this? or why should it be done? Answer--" You are living under the times of the gospel, the reign of the Messiah, the times of refreshing. This happy, glorious period has been long anticipated, and is to continue to the close of the world; the period including the restitution of all things, and the return of Christ to judgment, has come; and is, therefore, the period when you may find mercy, and when you should seek it, to be prepared for his return." In this sense the passage refers to the fact that this time, this dispensation, this economy, including all this, had come, and they were living under it, and might and should seek for mercy. It expresses, therefore, the common belief of the Jews that such a time should come, and the comment of Peter about its nature and continuance. The belief of the Jews was that such times should come. Peter affirms that the belief of such a period was well founded--a time when mercy may be obtained. That time has come. The doctrine that it should come was well founded, and has been fulfilled. This was a reason why they should repent, and hope in the mercy of God. Peter goes on, then, to state further characteristics of that period. It should include the restitution of all things, the return of Christ to judgment, etc. And all this was an additional consideration why they should repent, and turn from their sins, and seek for forgiveness. The meaning of the passage may, therefore, be thus summed up: "Repent, since such times shall come; they are clearly predicted; they were to be expected; and you are now living under them. In these times; in this dispensation, also, God shall send his Son again to judge the world; and all things shall be closed and settled for ever. Since you live under this period, you may seek for mercy; and you should seek to avoid the vengeance due to the wicked, and to be admitted to heaven when the Lord Jesus shall return." Times of refreshing. The word rendered refreshing--anaquxewv--means, properly, the breathing, or refreshment, after being heated with labour, running, etc. It hence denotes any kind of refreshment--as rest, or deliverance from evils of any kind. It is used nowhere else in the New Testament, except that the verb is used in 2 Ti 1:16, "Onesiphorus oft refreshed me, and was not ashamed of my chain." He administered comfort to me in my trials. It is used by the LXX. in the Old Testament nine times: Ex 8:15, "But when Pharaoh saw that there was respite," i.e. cessation or rest from the plagues; Hos 12:8; Jer 49:31; Ps 69:11, etc. In no place in the Old Testament is the word applied to the terms of the gospel. The idea, however, that the times of the Messiah would be times of rest, and ease, and prosperity, was a favourite one among the Jews, and was countenanced in the Old Testament. See Isa 28:12, "To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing," etc. They anticipated the times of the gospel as a period when they should have rest from their enemies; a respite from the evils of oppression and war, and a period of great national prosperity and peace. Under the idea that the happy times of the Messiah had come, Peter now addresses them, and assures them that they might obtain pardon and peace. Shall come. This does not mean that this period was still future, for it had come; but that the expectation of the Jews that such a Messiah should come was well founded. A remarkably similar construction we have concerning Elijah, (Mt 17:11,) "And Jesus answered and said unto them, Elias truly shall first come, and restore," etc.; that is, the doctrine that Elijah should come was true; though he immediately adds that it had already taken place, Mt 17:12. See Barnes "Mt 17:12. From the presence of the Lord. Greek, "from the face of the Lord." The expression means that God was its author. From the face of the Lord, means from the Lord himself. Mr 1:2, "I send my messenger before thy face," i.e. before thee. Comp. Mal 3:1; Lu 1:76; 2:31. {b} "Repent ye" Ac 2:38 {c} "that your sins" Isa 1:16-20; Joe 2:13 {d} "blotted out" Isa 43:25 {e} "times of refreshing" Zep 3:14-20; Re 21:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 20 Verse 20. And he shall send, etc. Ac 1:11. Under this economy of things, he shall send Jesus Christ, i.e. the Messiah, to teach men; to redeem them; to save them; to judge the world; to gather his people to himself; and to condemn the wicked. Under this economy they were then. This, therefore, was an argument why they should repent and turn to God, that they might escape in the day of judgment. Which before was preached, etc. Who has been proclaimed as the Messiah, The name Jesus Christ is equivalent here to the Messiah. The Messiah had been proclaimed to the Jews as about to come. In his time was to be the period of refreshing. He had come; and they were under the economy in which the blessings of the Messiah were to be enjoyed. This does not refer to his personal ministry, or to the preaching of the apostles; but to the fact that the Messiah had been a long time announced to them by the prophets as about to come. All the prophets had preached him, as the hope of the nation. It may be remarked, however, that there is here a difference in the manuscripts. A large majority of them read prokeceirismenon--who was designated or appointed--instead of who was preached. This reading is approved by Griesbach, Knapp, Bengel, etc. It was followed in the ancient Syriac, the Arabic, etc., and is undoubtedly the true reading. 21. Whom the heaven must receive. The common belief of the Jews was, that the Messiah would reign on the earth for ever, John 12:34. On this account they would object that Jesus could not be the Messiah, and hence it became so important for the apostles to establish the fact that he had ascended to heaven. The evidence which they adduced was the fact that they saw him ascend, Acts i. 9. The meaning of the expression, "whom the heaven MUST receive," is that it was fit or proper (dei) that he should ascend. One reason of that fitness or propriety he himself stated in John 16:7; comp. 17:2. It was also fit or expedient that he should do it, to direct the affairs of the universe for the welfare of the church, (Eph. i. 20--22,) and that he should exercise there his office as a Priest in interceding for his people, 1 John 2:1-2; Heb. 7:25; Rom. 9:24; Rom. 8:34, etc. It is remarkable that Peter did not adduce any passage of Scripture on this subject; but it was one of the points on which there was no clear revelation. Obscure intimations of it might be found in Psa. 110:16, etc., but the fact that he should ascend to heaven was not made prominent in the Old Testament. The words, "whom the heaven must receive," also convey the idea of exaltation and power; and Peter doubtless intended to say that he was clothed with power, and exalted to honour in the presence of God. See Psa. 115:3; comp. 1 Pet. 3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." Note, Acts 2:33. ¶ Until. This word implies that he would then return to the earth; but it does not imply that he would not again ascend to heaven. ¶ The times of restitution of all things. The noun rendered restitution--apokatastasewv does does not elsewhere occur in the New Testament. The verb from which it is derived occurs eight times. It means, properly, to restore a thing to its former situation, as restoring a sprained or dislocated limb to its former soundness. Hence it is used to restore, or to heal, in the New Testament. Matt. 12:13, "And it (the hand) was restored whole, like as the other," Mark 3:5; Luke 6:10. And hence it is applied to the preparation or fitness for the coming of the Messiah which was to attend the preaching of John in the character of Elias, Matt. 17:11; Mark 9:12. Thus in Josephus, (Antiq. ii. 3, 8,) the word is used to denote the return of the Jews from the captivity of Babylon, and their restoration to their former state and privileges. The word has also the idea of consummation, completion, or filling up. Thus it is used in Philo, Hesyehius, Phavorinus, and by the Greek classics. (See Lightfoot and Kuinoel.) Thus it is used here by the Syriac. "Until the complement or filling up of the times;" that is, of all the events fore- told by the prophets, etc. Thus the Arabic, "Until the times which shall establish the perfection or completion of all the predictions of the prophets," etc. In this sense the passage means, that the heavens must receive the Lord Jesus until all things spoken by the prophets in relation to his work, his reign, the spread of the gospel, the triumph of religion, etc., shall have been fulfilled. It also conveys the idea of the predicted recovery of the world from sin, and the restoration of peace and order; the consummation of the work of the Messiah, now begun, but not yet complete; slow it may be in its advances, but triumphant and certain ill its progress and its close. ¶ All things. All things which have been foretold by the prophets. The expression is limited by the connexion to this; and of course it does not mean that all men shall be saved, or that all the evils of sin can be repaired or remedied. This can never be, for the mischief is done, and cannot be undone; but everything which the prophets have foretold shall receive their completion and fulfillment. Which God hath spoken. Which have been revealed, and are recorded in the Old Testament. Of all his holy prophets. This does not mean that each one of the prophets had spoken of these things; but that all which had been spoken should be fulfilled. Since the world began. This is an expression denoting the same as from the beginning, meaning to affirm with emphasis that all the prophecies should be fulfilled. The apostles were desirous to show that they, as well as the Jews, held entirely to the prophets, and taught no doctrine which they had not taught before them. 22. For Moses truly said. The authority of Moses among the Jews was absolute and final. It was of great importance, therefore, __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 21 Verse 21. Whom the heaven must receive. The common belief of the Jews was, that the Messiah would reign on the earth for ever, Joh 12:34. On this account they would object that Jesus could not be the Messiah, and hence it became so important for the apostles to establish the fact that he had ascended to heaven. The evidence which they adduced was the fact that they saw him ascend, Ac 1:9. The meaning of the expression, "whom the heaven MUST receive," is that it was fit or proper dei that he should ascend. One reason of that fitness or propriety he himself stated in Joh 16:7; comp. Joh 17:2. It was also fit or expedient that he should do it, to direct the affairs of the universe for the welfare of the church, Eph 1:20-22, and that he should exercise there his office as a Priest in interceding for his people, 1 Jo 2:1,2; Heb 7:25; 9:24 Ro 8:34, etc. It is remarkable that Peter did not adduce any passage of Scripture on this subject; but it was one of the points on which there was no clear revelation. Obscure intimations of it might be found in Psalm and Psalm 16, etc., but the fact that he should ascend to heaven was not made prominent in the Old Testament. The words, "whom the heaven must receive," also convey the idea of exaltation and power; and Peter doubtless intended to say that he was clothed with power, and exalted to honour in the presence of God. See Ps 115:3; comp. 1 Pe 3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." Note, Ac 2:33. Until. This word implies that he would then return to the earth; but it does not imply that he would not again ascend to heaven. The times of restitution of all things. The noun rendered restitution--apokatastasewv--does not elsewhere occur in the New Testament. The verb from which it is derived occurs eight times. It means, properly, to restore a thing to its former situation, as restoring a sprained or dislocated limb to its former soundness. Hence it is used to restore, or to heal, in the New Testament. Mt 12:13, "And it (the hand) was restored whole, like as the other," Mr 3:5; Lu 6:10. And hence it is applied to the preparation or fitness for the coming of the Messiah which was to attend the preaching of John in the character of Elias, Mt 17:11; Mr 9:12. Thus in Josephus, (Antiq. ii. 3, 8,) the word is used to denote the return of the Jews from the captivity of Babylon, and their restoration to their former state and privileges. The word has also the idea of consummation, completion, or filling up. Thus it is used in Philo, Hesychius, Phavorinus, and by the Greek classics. (See Lightfoot and Kuinoel.) Thus it is used here by the Syriac. "Until the complement or filling up of the times;" that is, of all the events foretold by the prophets, etc. Thus the Arabic, "Until the times which shall establish the perfection or completion of all the predictions of the prophets," etc. In this sense the passage means, that the heavens must receive the Lord Jesus until all things spoken by the prophets in relation to his work, his reign, the spread of the gospel, the triumph of religion, etc., shall have been fulfilled. It also conveys the idea of the predicted recovery of the world from sin, and the restoration of peace and order; the consummation of the work of the Messiah, now begun, but not yet complete; slow it may be in its advances, but triumphant and certain ill its progress and its close. All things. All things which have been foretold by the prophets. The expression is limited by the connexion to this; and of course it does not mean that all men shall be saved, or that all the evils of sin can be repaired or remedied. This can never be, for the mischief is done, and cannot be undone; but everything which the prophets have foretold shall receive their completion and fulfillment. Which God hath spoken. Which have been revealed, and are recorded in the Old Testament. Of all his holy prophets. This does not mean that each one of the prophets had spoken of these things; but that all which had been spoken should be fulfilled. Since the world began. This is an expression denoting the same as from the beginning, meaning to affirm with emphasis that all the prophecies should be fulfilled. The apostles were desirous to show that they, as well as the Jews, held entirely to the prophets, and taught no doctrine which they had not taught before them. {b} "times of restitution" Mt 17:11 {*} "of restitution" "of the Completion" {c} "hath spoken" Lu 1:70 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 22 Verse 22. For Moses truly said. The authority of Moses among the Jews was absolute and final. It was of great importance, therefore, to show not only that they were not departing from his law, but that he had actually foretold these very things. The object of the passage is not to prove that the heavens must receive him, but that he was truly the Messiah. Unto the fathers. To their ancestors, or the founders of the nation. See De 18:16-19. A prophet. Literally, one who foretells future events. But it is also used to denote a religious teacher in general. See Ro 12:6. In De 18, it is evidently used in a large sense, to denote one who should infallibly guide and direct the nation in its religious affairs; one who should be commissioned by God to do this, in opposition to the diviners Ac 3:14 on which other nations relied. The meaning of this passage in Deuteronomy is apparent from the connexion. Moses is stating to them Ac 3:11-18 the duty and office of the priests and Levites. He then cautions them against conforming to the surrounding nations, particularly on the subject of religious instruction and guidance. They, said he, consult, in times of perplexity, with enchanters, and charmers, and necromancers, and wizards, etc., Ac 3:11-14 but it shall not be so with you. You shall not be left to this false and uncertain guidance in times of perplexity and danger; for the Lord will raise up, from time to time, a prophet, a man directly commissioned in an extraordinary manner from heaven, like me, who shall direct and counsel you. The promise, therefore, pertains to the series of prophets which God would raise up; or it is a promise that God would send his prophets, as occasion might demand, to instruct and counsel the nation. The design was to keep them from consulting with diviners, etc., and to preserve them from following the pretended and false religious teachers of surrounding idolatrous people. In this interpretation most commentators agree. See particularly Calvin on this place. Thus explained, the prophecy had no exclusive or even direct reference to the Messiah, and there is no evidence that the Jews understood it to have any such reference, except as one of the series of prophets that God would raise up and send to instruct the nation. If then it be asked on what principle Peter appealed to this, we may reply, (1.) that the Messiah was to sustain the character of a prophet, and the prophecy had reference to him as one of the teachers that God would raise up to instruct the nation. (2.) It would apply to him by way of eminence, as the greatest of the messengers that God would send to instruct the people. In this sense it is probable that the Jews would understand it. (3.) This was one of those emergencies in the history of the nation when they might expect such an intervention. The prophecy implied that, in times of perplexity and danger, God would raise up such a prophet. Such a time then existed. The nation was corrupt, distracted, subjected to a foreign power, and needed such a teacher and guide. If it be asked why Peter appealed to this, rather than to explicit prophecies of the Messiah, we may remark, (1.) that his main object was to show their guilt in having rejected him and put him to death, Ac 3:14,15. (2.) That in order to do this, he sets before them clearly the obligation to obey him; and in doing this, appeals to the express command of Moses. He shows them that, according to Moses, whoever would not obey such a prophet should be cut off from among the people. In refusing, therefore, to hear this great prophet, and putting him to death, they had violated the express command of their own lawgiver. But it was possible still to obey him, for he still lived in heaven; and all the authority of Moses, therefore, made it a matter of obligation for them still to hear and obey him. The Jews were accustomed to apply the name prophet to the Messiah, Joh 1:21; 6:14; 7:40; Mt 21:11; Lu 4:24; and it has been shown, from the writings of the Jewish Rabbins, that they believed the Messiah would be the greatest of the prophets, even greater than Moses. See Barnes "Joh 1:21". The Lord your God. In the Hebrew, "Jehovah, thy God." Raise up unto you. Appoint, or commission to come to you. Of your brethren. Among yourselves; of your own countrymen; so that you shall not be dependent on foreigners, or on teachers of other nations. All the prophets were native-born Jews. And it was particularly true of the Messiah that he was to be a Jew, descended from Abraham, and raised up from the midst of his brethren, Heb 2:11,16,17. On this account it was to be presumed that they would feel a deeper interest in him, and listen more attentively to his instructions. Like unto me. Not in all things, but only in the point which was under discussion. He was to resemble him in being able to make known to them the will of God, and thus preventing the necessity of looking to other teachers. The idea of resemblance between Moses and the prophet is not very strictly expressed in the Greek, except in the mere circumstance of being raised up. God shall raise up to you a prophet, as he has raised up me--wv eme. The resemblance between Moses and the Messiah should not be pressed too far. The Scriptures have not traced it farther than to the fact that both were raised up by God to communicate his will to the Jewish people; and therefore one should be heard as well as the other. Him shall ye hear. That is, him shall you obey, or you shall receive his instructions as a communication from God. In all things whatsoever, etc. These words are not quoted literally from the Hebrew, but they express the sense of what is said in De 18:15,18. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 23 Verse 23. And it shall come to pass. It shall be or shall occur. This is not the usual word rendered "it shall come to pass." It is a word commonly expressing futurity, but here it conveys the notion of obligation. In this verse Peter has not quoted the passage in Deuteronomy literally, but he has given the sense. Every soul. Every person, or individual. Soul is often put for the whole man by the Hebrews, Ac 7:14; Jos 10:28. Hear that prophet. That is, obey his instructions. He shall have authority to declare the will of God; and he that does not obey him refuses to obey God. Comp. Lu 10:16; Joh 13:20. Shall be destroyed. This quotation, is made according to the sense, and not literally. In the Hebrew the expression is, (De 18:19,) "l will require it of him," i.e. I will hold him answerable, or responsible for it; I will punish him. This expression the LXX. have rendered by "I will take vengeance on him." The idea of the passage is, therefore, that God would punish the man that would not hear the prophet, without specifying the particular way in which it should be done. The usual mode of punishing such offences was by cutting the offender off from among the people, Ex 30:33; 12:15,19; Ex 31:14; Nu 15:31; 19:13; Le 7:20,21,25,27, etc. The sense is, that he should be punished in the usual manner; i.e. by excision, or by being destroyed from among the people. The word translated shall be destroyed means, properly, to exterminate; wholly to devote to ruin, as of a wicked people, a wicked man whose life is taken, etc. To be destroyed from among the people means, however, to be excommunicated, or to be deprived of the privileges of a people. Among the Jews this was probably the most severe punishment, that could be inflicted. It involved the idea of being cut off from the privileges of sacrifice and worship in the temple and in the synagogue, etc., and of being regarded as a heathen and an outcast. The idea which Peter expressed here, was that the Jews had exposed themselves to the severest punishment in rejecting and crucifying the Lord Jesus, and that they should, therefore, repent of this great sin, and seek for mercy. The same remark is applicable still to men. The Scriptures abundantly declare the truth, that if sinners will not hear the Lord Jesus, they shall be destroyed. And it becomes each individual to inquire with honesty whether he listens to his instructions, and obeys his law, or whether he is rejecting him and following the devices and desires of his own heart. {*} "soul" "every one" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 24 Verse 24. All the prophets. That is, the prophets in general. It may be said of the prophets generally, or of all of them, that they have foretold these things. This expression is not to be pressed as if we were to look for distinct predictions of the Messiah in each one of the prophets. The use of language does not require so strict an interpretation. From Samuel. In the previous verse, (Ac 3:22,) Moses was mentioned as the first in order. The next in order was Samuel. The same mention of Moses and Samuel occurs in Ps 99:6. The reason why Samuel is mentioned here is, probably, that he was the first prophet after Moses who recorded a prediction respecting the times of the Messiah. The Jews, in their divisions of the books of the Old Testament, reckoned the book of Joshua as the first of the prophets. But in Joshua and Judges there does not occur any distinct prediction of the Messiah. The prophecy in Samuel, to which Peter probably had reference, is in 2 Sa 7:16. From the time of Moses to Samuel, also, it is probable that no prophet arose. God was consulted by Urim and Thummim, (Ex 28:30; Nu 27:21); and consequently no extraordinary messenger was sent to instruct the nation. As many as have spoken. Whosoever has declared the will of God. This is to be taken in a general sense. The meaning is, that the prophets had concurred in foretelling these days. They not merely concurred in foretelling a happy future period, but they foretold distinctly the very things which had actually occurred respecting Jesus of Nazareth; and the Jews, therefore, should listen to the voice of their own prophets. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 25 Verse 25. Ye are the children of the prophets. Greek, "Ye are the sons of the prophets." The meaning is, not that they were literally the descendants of the prophets, but that they were their disciples, pupils, followers. They professed to follow the prophets as their teachers and guides. Teachers among the Jews were often spoken of under the appellation of fathers, and disciples as sons, Mt 12:27. See Barnes "Mt 1:1". As they were the professed disciples of the prophets, they should listen to them. As they lived among the people to whom the prophets were sent, and to whom the promises were made, they should avail themselves of the offer of mercy, and embrace the Messiah. And of the covenant. Ye are the sons of the covenant; that is, you are of the posterity of Abraham, with whom the covenant was made. The word "sons" was often thus used to denote those to whom any favour appertained, whether by inheritance, or in any other way. Thus, Mt 8:12, "the children (sons) of the kingdom." Joh 17:12: "The son of perdition." The word covenant denotes, properly, a compact or agreement between equals, or those who have a right to make such a compact, and to choose or refuse the terms. When applied to God and man, it denotes a firm promise on the part of God; a pledge to be regarded with all the sacredness of a compact, that he will do certain things on certain conditions. It is called a covenant only to designate its sacredness and the certainty of its fulfillment; not that man had any right to reject any of the terms or stipulations. As man has no such right--as he is bound to receive all that his Maker proposes--so, strictly and literally, there has been no compact or covenant between God and man. The promise to which Peter refers in the passage before us is in Ge 22:18; 12:3. In thy seed. Thy posterity. See Ro 4:13,16. This promise, the apostle Paul affirms, had express reference to the Messiah, Ga 3:16. The word seed is used sometimes to denote an individual, Ge 4:25 and the apostle Ga 3:16 affirms that there was special reference to Christ in the promise made to Abraham. All the kindreds. The word translated kindreds patriai denotes those who have a common father or ancestor, and is applied to families. It is also referred to those larger communities which descended from the same ancestor, and thus refers to nations, Eph 3:15. Here it evidently refers to all nations. Be blessed. Be made happy. {a} "are the children" Ro 9:4; 15:8 {*} "children" "sons" {b} "in thy seed" Ge 22:18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 3 - Verse 26 Verse 26. Unto you first. To you who are Jews. This was the direction that the gospel should be first preached to the Jews, beginning at Jerusalem, Lu 24:47. Jesus himself also confined his ministry entirely to the Jews. Having raised up. This expression does not refer to his having raised him from the dead, but is used in the same sense as in Ac 3:22, where God promised that he would raise up a prophet, and send him to teach the people. Peter means that God had appointed his Son Jesus, or had commissioned him to go and preach to the people to turn them away from their sins. To bless you. To make you happy; to fulfil the promise made to Abraham. In turning away. That is, by his preaching, example, death, etc. The highest blessing that can be conferred on men is to be turned from sin. It is the source of all woes; and if men are turned from that, they will be happy. Christ blesses no one in sin, or while loving sin, but by turning them from sin. This was the object which he had in view in coming, Isa 59:20; Mt 1:21. The design of Peter in these remarks was to show them that the Messiah had come, and that now they might look for happiness, pardon, and mercy through him. As the Jews might, so may all; and as Jesus while living sought to turn away men from their sins, so he does still, and still designs to bless all nations by the gospel which he had himself preached, and to establish which he died. All may therefore come and be blessed; and all may rejoice in the prospect that these blessings shall yet be bestowed on all the kindreds of the earth. May the happy day soon come! {c} "Unto you first" Mt 10:5; Lu 24:47 {d} "turning away every one" Isa 59:20; Tit 2:11-14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 1 CHAPTER 4 Verse 1. The Priests. It is probable that these priests were a part of the sanhedrim, or great council of the nation. It is evident that they claimed some authority for preventing the preaching of the apostles. And the whole transaction seems to show that they did not come upon them in a tumultuous manner, but as keepers of the peace. The captain of the temple. See Barnes "Mt 26:47". See Barnes "Lu 22:4". This was the commander of the guard stationed chiefly in the tower Antonia, especially during the great feasts; and it was their duty to preserve order, and prevent any tumult. The captain of the temple came at this time to prevent a tumult or suppress a riot, as it was supposed that the teaching of the apostles, and the crowd collected by the healing of the lame man, would lead to a tumult. And the Sadducees. See Barnes "Mt 3:7". One of the doctrines which the Sadducees maintained was, that there was no resurrection of the dead. Hence they were particularly opposed to the apostles for preaching it, and because they gave so clear proof that Jesus had risen, and were thus spreading the doctrine of the resurrection among the people. Came upon them. This expression implies that they came in a sudden and violent manner. See Lu 20:1. {1} "Captain of the temple" "ruler" {e} "came upon them" Mt 22:23; Ac 23:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 2 Verse 2. Being grieved. The word thus translated occurs but in one other place in the New Testament, Ac 16:18. It implies more than simple sorrow; it was a mingled emotion of indignation and anger. They did not grieve because they thought it a public calamity, but because it interfered with their authority, and opposed their doctrine. It means that it was painful to them, or they could not bear it. It is often the case that bigots, and men in authority, have this kind of grief at the zeal of men in spreading the truth, and thus undermining their influence and authority. That they taught the people. The ground of their grief was as much the fact that they should presume to instruct the people, as the matter which they taught them. They were offended that unlearned Galileans, in no way connected with the priestly office, and unauthorized by them, should presume to set themselves up as religious teachers. They claimed the right to watch over the interests of the people, and to declare who was authorized to instruct the nation. It has been no unusual thing for men in ecclesiastical stations to take exceptions to the ministry of those who have not been commissioned by themselves. Men easily fancy that all power to instruct others is lodged in their hands; and they oppose others simply from the fact that they have not derived their authority from them. The true question in this case was, whether these Galileans gave proof that they were sent by God. The fact of the miracle in this case should have been satisfactory. We have here, also, a striking instance of the fact that men may turn away from evidence, and from most important points, and fix on something that opposes their prejudices, and which may be a matter of very little moment. No inquiry was made whether the miracle had been really wrought; but the only inquiry was, whether they had conformed to their views of doctrine and order. And preached through Jesus, etc. The Sadducees would be particularly opposed to this. They denied the doctrine of the resurrection, and they were troubled that the apostles adduced proof of it so strong as the resurrection of Jesus. It was perceived that this doctrine was becoming established among the people; multitudes believed that he had risen; and if he had been raised up, it followed also that others would rise. The Sadducees, therefore, felt that their cause was in danger; and they joined with the priests in endeavouring to arrest its spread among the people. This is the account of the first opposition that was made to the gospel as it was preached by the apostles. It is worthy of remark, that it excited so much and so speedily the enmity of those in power; and that the apostles were so soon called to test the sincerity of their attachment to their Master. They who but a few days before had fled at the approach of danger, were called to meet this opposition, and to show their attachment to a risen Redeemer; and they did it without shrinking. They showed now that they were indeed the true friends of the crucified Saviour: and this remarkable change in their conduct is one among the many proofs that they were influenced from above. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 3 Verse 3. Put them in hold. That is, they took them into custody, or into safe keeping. Probably they committed them to the care of a guard. Eventide. Evening. It was not convenient to assemble the council at night. This was, moreover, the time for the evening prayer or sacrifice, and it was not usual to assemble the sanhedrim at that hour. {*} "put them in hold" "In prison" {+} "eventide" "Evening" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 4 Verse 4. Howbeit. But; notwithstanding. Many of them, etc. This was one of the instances which has since been so often repeated, in which persecution has only had a tendency to extend and establish the faith which it was designed to destroy. It finally came to be a proverb, that "the blood of the martyrs is the seed of the church;" and there is no lesson which men have been so slow to learn, as that to oppose and persecute men is the very way to confirm them in their opinions, and to spread their doctrines. It was supposed here that the disciples were few, that they were without power, wealth, and influence, and that it was easy to crush them at once. But God made their persecution the means of extending, in a signal manner, the truths of the gospel and the triumphs of his word. And so in all ages it has been, and so it ever will be. And the number, etc. It seems probable that in this number of five thousand there were included the one hundred and twenty who are mentioned in Ac 1:15, and the three thousand who were converted on the day of Pentecost, Ac 2:41. It does not appear probable that five thousand should have been assembled and converted in Solomon's porch, (Ac 3:11,) on occasion of the cure of the lame man. Luke, doubtless, means to say that, up to this time, the number of persons who had joined themselves to the apostles was about five thousand. On this supposition, the work of religion must have made a very rapid advance. How long this was after the day of Pentecost is not mentioned; but it is clear that it was at no very distant period; and the accession of near two thousand to the number of believers was a very striking proof of the power and presence of the Holy Spirit. Of the men. Of the persons. The word men is often used without reference to sex, Lu 11:31; Ro 4:8; 11:4. {+} "Howbeit" "Nevertheless" {a} "many of them" Ac 28:24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 5 Verses 5, 6. Their rulers. The rulers of the Jews; doubtless the members of the sanhedrim, or great council of the nation. Comp. Ac 4:15. See Barnes "Mt 2:4; 5:22". The expression their rulers, looks as if this book was written for the Gentiles, or Luke would have said our rulers. Elders. Presbyters; or those who were chosen from among the people to sit in the sanhedrim. It is probable that the rulers were those who held also some other office, but were also authorized to sit in the great council. Scribes. See Barnes "Mt 2:4". And Annas, etc. See Barnes "Joh 18:13". It is by no means certain that Annas was at that time the high priest, but he had been, and doubtless retained the title. He was father-in-law to Caiaphas the high priest; and from this fact, together with his former dignity, he is mentioned first. Caiaphas. Son-in-law of Annas, and now exercising the office of the high priest, Joh 18:13. John, and Alexander, etc. Of these persons nothing more is known. It is clear that they were members of the great council, and the mention of their names shows that the men of chief authority and influence were assembled to silence the apostles. Annas and Caiaphas had been concerned in the condemnation of Jesus, and they would now feel a special interest in arresting the progress of the gospel among the people. All the success of the gospel reflected back light upon the wickedness of the act of condemning the Lord Jesus. And this fact may serve, in part, to account for their strong desire to silence the apostles. At Jerusalem. eiv. This was the usual place of assembling the sanhedrim. But the Jewish writers (see Lightfoot on this place) say, that forty years before the destruction of the city, on account of the great increase of crime, etc., the sanhedrim was removed from place to place. The declaration of Luke, that they were now assembled in Jerusalem, seems to imply that they sometimes met in other places. It is probable that the members of the sanhedrim were not in the city at the time mentioned in , and this was the reason why the trial was deferred to the next day. {b} "Annas the High Priest" Joh 18:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 7 Verse 7. In the midst. In the presence of the great council. By what power, etc. A similar question was put to Christ in the temple, Mt 21:23. By what name. That is, by whose authority. It is very probable that they expected to intimidate the apostles by this question. They claimed the right of regulating the religious affairs of the nation. They had vast power with the people. They assumed that all power to instruct the people should originate with them; and they expected that the apostles would be confounded, as having violated the established usage of the nation. It did not seem to occur to them to enter into an investigation of the question, whether this acknowledged miracle did not prove that they were sent by God; but they assumed that they were impostors, and attempted to silence them by authority. It has been usual with the enemies of religion to attempt to intimidate its friends, and, when argument falls, to attempt to silence Christians by appealing to their fears. {c} "By what power" Mt 21:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 8 Verse 8. Filled with the Holy Ghost. See Barnes "Ac 2:4". Ye rulers, etc. Peter addressed the sanhedrim with perfect respect. He did not call in question their authority to propose this question. He seemed to regard this as a favourable opportunity to declare the truth, and state the evidence of the Christian religion. In this he acted on the principle of the injunction which he himself afterwards gave, 1 Pe 3:15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear." Innocence is willing to be questioned; and a believer in the truth will rejoice in any opportunity to state the evidence of what is believed. It is remarkable, also, that this was before the great council of the nation; the body that was clothed with the highest authority. And Peter could not have forgotten that before this very council, and these very men, his Master had been arraigned and condemned. Nor could he have forgotten that in the very room where this same council was convened to try his Lord, he had himself shrunk from an honest avowal of attachment to him, and shamefully and profanely denied him. That he was now able to stand boldly before this same tribunal evinced a remarkable change in his feelings, and was a most clear and impressive proof of the genuineness of his repentance when he went out and wept bitterly. Comp. Lu 22:54-62. And we may remark here, that one of the most clear evidences of the sincerity of repentance is when it leads to a result like this. So deeply was the heart of Peter affected by his sin, Lu 22:62, and so genuine was his sorrow, that he doubtless remembered his crime on this occasion; and the memory of it inspired him with boldness. It may be further remarked, that one evidence of the genuineness of repentance is a desire to repair the evil which is done by crime. Peter had done dishonour to his Master and his cause, in the presence of the great council of the nation. Nothing, on such an occasion, would be more likely to do injury to the cause than for one of the disciples of the Saviour to deny him--one of his followers to be guilty of profaneness and falsehood. But here was an opportunity, in some degree at least, to repair the evil. Before the same council and the same men, in the same city, and in the presence of the same people, it is not an unnatural supposition that Peter rejoiced that he might have opportunity to bear his testimony to the Divine mission of the Saviour whom he had before denied. By using the customary language of respect applied to the great council, Peter also has shown us that it is proper to evince respect for office, and for those in power. Religion requires us to render this homage, and to treat men in office with deference, Mt 22:21; Ro 13:7; 1 Pe 2:13-17. {d} "filled with the Holy Ghost" Ac 7:55 {+} "Holy Ghost" "Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 9 Verse 9. No Barnes text on this verse. {+} "impotent man" "Infirm" {&} "whole" "Hath been restored" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 10 Verse 10. Be it known, etc. Peter might have evaded the question, or he might have resorted to many excuses and subterfuges, (Calvin,) if he had been desirous of avoiding this inquiry. But it was a noble opportunity for vindicating the honour of his Lord and Master. It was a noble opportunity also for repairing the evil which he had done by his guilty denial of his Lord. Although, therefore, this frank and open avowal was attended with danger, and although it was in the presence of the great and the mighty, yet he chose to state fully and clearly his conviction of the truth. Never was there an instance of greater boldness; and never could there be a more striking illustration of the fitness of the name which the Lord Jesus gave him, that of a rock, Joh 1:42; Mt 16:17,18. The timid, trembling, yielding, and vacillating Simon, he who just before was terrified by a servant girl, and who on the lake was afraid of sinking, is now transformed into the manly, decided, and firm Cephas, fearless before the great council of the nation, and in an unwavering tone asserting the authority of Him whom he had just before denied, and whom they had just before put to death. It is not possible to account for this change except on the supposition that this religion is true. Peter had no worldly motive to actuate him. He had no prospect of wealth or fame by this. Even the hopes of honour and preferment which they had cherished before the death of Jesus, and which might have been supposed to influence them then, were now abandoned by the apostles. Their Master had died; and all their hopes of human honour and power had been buried in his grave. Nothing but the conviction of the truth could have wrought this change, and transformed this timid disciple to a bold and uncompromising apostle. By the name. By the authority or power, Ac 3:6. Of Jesus Christ. The union of these two names would be particularly offensive to the sanhedrim. They denied that Jesus was the Christ, or the Messiah; Peter, by the use of the word Christ, affirmed that he was. In the language then used, it would be, "By the name of Jesus, the Messiah." Of Nazareth. Lest there should be any mistake about his meaning, he specified that he referred to the despised Nazarene; to him who had just been put to death, as they supposed, covered with infamy. Christians little regard the epithets of opprobrium which may be affixed to themselves or to their religion. Whom ye crucified. There is emphasis in all the expressions that Peter uses. He had before charged the people with the crime of having put him to death, Ac 2:23; 3:14,15; but he now had the opportunity, contrary to all expectation, of urging the charge with still greater force on the rulers themselves, on the very council which had condemned him and delivered him to Pilate. It was a remarkable providence that an opportunity was thus afforded of urging this charge in the presence of the sanhedrim, and of proclaiming to them the necessity of repentance. Little did they imagine, when they condemned the Lord Jesus, that this charge would be so soon urged. This is one of the instances in which God takes the wise in their own craftiness, Job 5:13. They had arraigned the apostles; they demanded their authority for what they had done; and thus they had directly opened the way, and invited them to the serious and solemn charge which Peter here urges against them. {a} "that by the name" Ac 3:6,16 {*} "whole" "well" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 11 Verse 11. This is the stone. This passage is found in Ps 118:22. It is quoted also by our Saviour, as applicable to himself. See Barnes "Mt 21:42". The ancient Jews applied this to David. In the Targum on Ps 118:22, this passage is rendered, "The child who was among the sons of Jesse, and was worthy to be constituted King, the builders rejected." The New Testament writers, however, apply it without any doubt to the Messiah. Comp. Isa 28:16; Ro 9:33; Eph 2:20. And from this passage we may learn, that God will overrule the devices and plans of wicked men, to accomplish his own purposes. What men despise and set at nought, he esteems of inestimable value in his kingdom. What the great and the mighty contemn, he regards as the very foundation and corner-stone of the edifice which he designs to rear. Nothing has been more remarkable than this in the history of man; and in nothing is more contempt thrown on the proud projects of men, than that what they have rejected he has made the very basis of his schemes. {b} "the stone" Ps 118:22; Isa 28:16; Mt 21:42 {+} "at nought" "rejected" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 12 Verse 12. Neither is there salvation. The word salvation properly denotes any preservation, or keeping anything in a safe state; a preserving it from harm. It signifies, also, deliverance from any evil of body or mind; from pain, sickness, danger, etc., Ac 7:25. But it is in the New Testament applied particularly to the work which the Messiah came to do, "to seek and to save that which was lost," Lu 19:10. This work refers primarily to a deliverance of the soul from sin, Mt 1:21; Ac 5:31; Lu 4:18; Ro 8:21; Ga 5:1. It then denotes, as a consequence of freedom from sin, freedom from all the ills to which sin exposes man, and the attainment of that perfect peace and joy which shall be bestowed on the children of God in the heavens. The reasons why Peter introduces this subject here seem to be these: (1.) He was discoursing of the deliverance of the man that was healed--his salvation from a long and painful calamity. This deliverance had been accomplished by the power of Jesus. The mention of this suggested that greater and more important salvation from sin and death which it was the object of the Lord Jesus to effect. As it was by his power that this man had been healed, so it was by his power only that men could be saved from death and hell. Deliverance from any temporal calamity should lead the thoughts to that higher redemption which the Lord Jesus contemplates in regard to the soul. (2.) This was a favourable opportunity to introduce the doctrines of the gospel to the notice of the great council of the nation. The occasion invited to it; the mention of a part of the work of Jesus invited to a contemplation of his whole work. Peter would not have done justice to the character and work of Christ, if he had not introduced that great design which he had in view to save men from death and hell. It is probable, also, that he advanced a sentiment in which he expected they would immediately concur, and which accorded with their well-known opinions, that salvation was to be obtained only by the Messiah. Thus Paul Ac 26:22,23 says that he taught nothing else than what was delivered by Moses and the prophets, etc. Comp. Ac 23:6; 26:6. The apostles did not pretend to proclaim any doctrine which was not delivered by Moses and the prophets, and which did not in fact constitute a part of the creed of the Jewish nation. In any other. Any other person. He does not mean to say that God is not able to save, but that the salvation of the human family is entrusted to the hands of Jesus the Messiah. For there is none other name. This is an explanation of what he had said in the previous part of the verse. The word name here is used to denote the person himself; there is no other being, or person. As we should say, there is no one who can save but Jesus Christ. The word name is often used in this sense. See Barnes "Ac 3:6,16". That there is no other Saviour, or Mediator between God and man, is abundantly taught in the New Testament; and it is indeed the main design of revelation to prove this. See 1 Ti 2:5,6; Ac 10:43. Under heaven. This expression does not materially differ from the one immediately following, "among men." They are designed to express with emphasis the sentiment that salvation is to be obtained in Christ alone, and not in any patriarch, or prophet, or teacher, or king, or in any false Messiah. Given. In this word it is implied that salvation has its origin in God; that a Saviour for men must be given by him; and that salvation cannot be originated by any power among men. The Lord Jesus is thus uniformly represented as given, or appointed by God for this great purpose, Joh 3:16; 17:4; 1 Co 3:5; Ga 1:4; 2:20; Eph 1:22; 5:25; 1 Ti 2:6; Ro 5:15-18; 6:23 and hence Christ is called the "unspeakable gift" of God, 2 Co 9:15. Whereby we must be saved. By which it is fit, or proper --dei-- that we should be saved. There is no other way of salvation that is adapted to the great object contemplated; and therefore, if saved, it must be in this way, and by this plan. All other schemes by men's own devices are not adapted to the purpose, and therefore cannot save. The doctrine that men can be saved only by Jesus Christ is abundantly taught in the Scriptures. To show the failure of all other schemes of religion was the great design of the first part of the Epistle to the Romans. By a laboured argument Paul there shows Ro 1 that the Gentiles had failed in their attempt to justify themselves; and in Ro 2, Ro 3, that the same thing was true also of the Jews. If both these schemes failed, then there was need of some other plan; and that plan was that of salvation by Jesus Christ. If it be asked, then, whether this affirmation of Peter is to be understood as having respect to infants and the heathen, we may remark, (1.) that his design was primarily to address the Jews, "Whereby we must be saved." But (2) the same thing is doubtless true of others. If, as Christians generally believe, infants are saved, there is no absurdity in supposing that it is by the merits of the atonement. But for that, there would have been no promise of salvation. No offer has been made except by the Mediator; and to him doubtless is to be ascribed all the glory of raising up even those in infancy to eternal life. If any of the heathen are to be saved, as most Christians suppose, and as seems in accordance with the mercy of God, it is no less certain that it will be in consequence of the intervention of Christ. Those who will be brought to heaven will sing one song, Re 5:9, and be prepared for eternal union in the service of God in the skies. Still, the Scriptures have not declared that great numbers of the heathen will be saved, who have not the gospel. The contrary is more than implied in the New Testament, Ro 2:12. Neither has the Scripture affirmed that all the heathen shall certainly be cut off. It has been discovered by missionaries among the heathen that individuals have, in a remarkable way, been convinced of the folly of idolatry, and were seeking a better religion; that their minds were in a serious, thoughtful, inquiring state, and that they at once embraced the gospel when it was offered to them, as exactly adapted to their state of mind, and meeting their inquiries. Such was extensively the case in the Sandwich Islands; and the following instance recently occurred in this country: "The Flat-head Indians living west of the Rocky Mountains, recently sent a deputation to the white settlements to inquire after the Bible. The circumstance that led to this singular movement is as follows: It appears that a white man (Mr. Catlin) had penetrated into their country, and happened to be a spectator at one of their religious ceremonies. He informed them that their mode of worshipping the Supreme Being was radically wrong, and that the people away towards the rising of the sun had been put in possession of the true mode of worshipping the Great Spirit. On receiving this information, they called a national council to take this subject into consideration. Some said, If this be true, it is certainly high time we were put in possession of this mode. They accordingly deputed four of the chiefs to proceed to St. Louis, to see their great father, general Clark, to inquire of him the truth of this matter. They were cordially received by the general, who gave them a succinct history of Revelation, and the necessary instruction relative to their important mission. Two of them sunk under the severe toils attending a journey of three thousand miles. The remaining two, after acquiring what knowledge they could of the Bible, its institutions and precepts, returned to carry back those few rays of Divine light to their benighted countrymen." In what way their minds were led to this state we cannot say; or how this preparation for the gospel was connected with the agency and merits of Christ, we perhaps cannot understand. But we know that the affairs of this entire world are placed under the control of Christ, Joh 17:2; Eph 1:21,22, and that the arrangements of events by which they were brought to this state of mind are in his hands. Another remark may here be made: it is, that it often occurs that blessings come upon us from benefactors whom we do not see, and from sources which we cannot trace. On this principle we receive many of the mercies of life; and from anything that appears, in this way many blessings of salvation may be conferred on the world, and possibly many of the heathen be saved. Still, this view does not interfere with the command of Christ to preach the gospel, Mr 16:15. The great mass of the heathen are not in this state: and this fact, so far as it goes, is an encouragement to preach the gospel to the entire world. If Christ thus prepares the way; if he extensively fits the minds of the heathen for the reception of the gospel; if he shows them the evil and folly of their own system, and leads them to desire a better, then this should operate not to produce indolence, but activity, and zeal, and encouragement to enter into the field white for the harvest, and to toil that all who seek the truth, and are prepared to embrace the gospel, may be brought to the light of the Sun of righteousness. {c} "for there is" Ac 10:43; 1 Ti 2:5,6 {d} "other name" Ps 45:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 13 Verse 13. Boldness. This word properly denotes openness or confidence in speaking. It stands opposed to hesitancy, and to equivocation in declaring our sentiments. Here it means that, in spite of danger and opposition, they avowed their doctrines without any attempt to conceal or disguise them. Peter and John. It was they only who had been concerned in the healing of the lame man, Ac 3:1. And perceived. When they knew that they were unlearned. This might have been ascertained either by report or by the manner of their speaking. Unlearned. This word properly denotes those who were not acquainted with letters, or who had not had the benefit of an education. Ignorant men--idiwtai--. This word properly denotes those who live in private, in contradistinction from those who are engaged in public life, or in office. As this class of persons is commonly also supposed to be less learned, talented, and refined than those in office, it comes to denote those who are rude and illiterate. The idea intended to be conveyed here is, that these men had not had opportunities of education, (comp. Mt 4:18-21,) and had not been accustomed to public speaking, and hence they were surprised at their boldness. This same character is uniformly attributed to the early preachers of Christianity. Comp. 1 Co 1:27; Mt 11:25. The Galileans were regarded by the Jews as particularly rude and uncultivated, Mt 26:73; Mr 14:70. They marvelled. They wondered that men who had not been educated in the schools of the Rabbins, and accustomed to speak, should declare their sentiments with so much boldness. And they took knowledge. This expression means simply that they knew, or that they obtained evidence, or proof, that they had been with Jesus. It is not said in what way they obtained this evidence; but the connexion leads us to suppose it was by the miracle which they had wrought; by their firm and bold declaration of the doctrines of Jesus; and perhaps by the irresistible conviction that none would be thus bold who had not been personally with him, and who had not the firmest conviction that he was the Messiah. They had not been trained in their schools, and their boldness could not be attributed to the arts of rhetoric, but was the native, ingenuous, and manly exhibition of deep conviction of the truth of what they spoke; and that conviction could have been obtained only by their having been with him, and having been satisfied that he was the Messiah. Such conviction is of far more value in preaching than all the mere teachings of the schools; and without such a conviction, all preaching will be frigid, hypocritical, and useless. Had been with Jesus. Had been his followers, and had attended personally on his ministry. They gave evidence that they had seen him, been with him, heard him, and were convinced that he was the Messiah. We may learn here, (1.) that if men wish to be successful in preaching, it must be based on deep and thorough conviction of the truth of that which they deliver. (2.) They who preach should give evidence that they are acquainted with the Lord Jesus Christ; that they have imbibed his Spirit, pondered his instructions, studied the evidences of his Divine mission, and are thoroughly convinced that he was from God. (3.) Boldness and success in the ministry, as well as in everything else, will depend far more on honest, genuine, thorough conviction of the truth, than on all the endowments of talent and learning, and all the arts and skill of eloquence. No man should attempt to preach without such a thorough conviction of truth; and no man who has it will preach in vain. (4.) God often employs the ignorant and unlearned to confound the wise, 1 Co 1:27,28. But it is not by their ignorance. It was not the ignorance of Peter and John that convinced the sanhedrim. It was done in spite of their ignorance. It was their boldness, and their honest conviction of truth. Besides, though not learned in the schools of the Jews, they had been under a far more important training, under the personal direction of Christ himself for three years; and now they were directly endowed by the Holy Ghost with the power of speaking with tongues. Though not taught in the schools, yet there was an important sense in which they were not unlearned and ignorant men. Their example should not, therefore, be pleaded in favour of an unlearned ministry. Christ himself expressed his opposition to an unlearned ministry, by teaching them himself, and then by bestowing on them miraculous endowments which no learning at present can furnish. It may be remarked, further, that in the single selection which he made of an apostle after his ascension to heaven, when he came to choose one who had not been under his personal teaching, he chose a learned man, the apostle Paul, and thus evinced his purpose that there should be training or education, in those who are invested with the sacred office. (5.) Yet in the case before us there is a striking proof of the truth and power of religion. These men had not acquired their boldness in the schools; they were not trained for argument among the Jews; they did not meet them by cunning sophistry; but they came with the honest conviction that what they were saying was true. Were they deceived? Were they not competent to bear witness? Had they any motive to attempt to palm a falsehood on men? Infidelity must answer many such questions as these before the apostles can be convicted of imposture. {a} "unlearned" Mt 11:25; 1 co 1:27 {*} "ignorant" or, "obscure" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 14 Verse 14. They could say nothing, etc. The presence of the man that was healed was an unanswerable fact in proof of the truth of what the apostles alleged. The miracle was so public, clear, and decisive; the man that was healed was so well known, that there was no evasion or subterfuge by which they could escape the conclusion to which the apostles were conducting them. It evinced no little gratitude in the man that was healed that he was present on this occasion, and showed that he was deeply interested in what befell his benefactors. The miracles of Jesus and his apostles were such that they could not be denied; and hence the Jews did not attempt to deny that they wrought them. Comp. Mt 12:24; Joh 11:45,46; Ac 19:36. {+} "healed" or "cured" {b} "say nothing" Ac 19:36 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 15 Verses 15-18. What shall we do to these men? The object which they had in view was evidently to prevent their preaching. The miracle was wrought; and was believed by the people to have been wrought. This they could not expect to be able successfully to deny. Their only object, therefore, was to prevent the apostles from making the use which they saw they would, to convince the people that Jesus was the Messiah. The question therefore was, in what way they should prevent this; whether by putting them to death, by imprisoning them, or by scourging them; or whether by simply exerting their authority and forbidding them. From the former they were deterred, doubtless, by fear of the multitude. And they therefore adopted the latter, and seemed to suppose that the mere exertion of their authority would be sufficient to deter them from this in future. The council. Greek, The sanhedrim. This body was composed of seventy-one or seventy-two persons, and was entrusted with the principal affairs of the nation. It was a body of vast influence and power; and hence they supposed that their command might be sufficient to restrain ignorant Galileans from speaking. Before this same body, and probably the same men, our Saviour was arraigned; and by them condemned before he was delivered to the Roman governor, Mt 26:59, etc. And before this same body, and in the presence of the same men, Peter had just before denied his Lord, Mt 26:70, etc. The fact that the disciples had fled on a former occasion, and that Peter had denied his Saviour, may have operated to induce them to believe that they would be terrified by their threats, and deterred from preaching publicly in the name of Jesus. A notable miracle. A known, undeniable miracle. That it spread. That the knowledge of it may not spread among them any further. Let us straitly threaten them. Greek, Let us threaten them with a threat. This is a Hebraism, expressing intensity, certainty, etc. The threat was a command Ac 4:18 not to teach, implying their displeasure if they did do it. This threat, however, was not effectual. On the next occasion, which occurred soon after, Ac 5:40, they added beating to their threats, in order to deter them from preaching in the name of Jesus. {*} "out of the council" "Withdraw from" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 16 Verse 16. No Barnes text on this verse. {a} "What shall we do to" Joh 11:47 {+} "notable miracle" "Signal" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 17 Verse 17. No Barnes text on this verse. {&} "straitly threaten" "Strictly" {b} "they speak henceforth" Ac 5:40 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 18 Verse 18. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 19 Verse 19. Whether it be right, etc. The apostles abated nothing of their boldness when threatened. They openly appealed to their judges whether their command could be right. And in doing this, they expressed their full conviction of the truth of what they had said, and their deliberate purpose not to regard their command, but still to proclaim to the people the truth that Jesus was the Messiah. In the sight of God. That is, whether God will judge this to be right. The grand question was, how God would regard it. If he disapproved it, it was wrong. It was not merely a question pertaining to their reputation, safety, or life; but it was a question of conscience before God. And we have here a striking instance of the principle on which Christians act. It is to lay their safety, reputation, and life out of view, and to bring everything to this test, WHETHER IT WILL PLEASE GOD. If it will, it is right; if it will not, it is wrong. To hearken. To hear and to hearken are often used to denote to obey, Joh 5:24; 8:47, etc. Judge ye. This was an appeal to them directly as judges, and as men. And it may be presumed that it was an appeal which they could not resist. The sanhedrim acknowledged itself to have been appointed by God; and to have no authority which was not derived from his appointment. Of course God could modify, supersede, or repeal their authority; and the abstract principle, that it was better to obey God than man, they could not call in question. The only inquiry was, whether they had evidence that God had issued any command in the case. Of that the apostles were satisfied; and that the rulers could not deny. It may be remarked, that this is one of the first and most bold appeals on record in favour of the right of private judgment and the liberty of conscience. That liberty was supposed in all the Jewish religion. It was admitted that the authority of God in all matters was superior to that of man. And the same spirit manifested itself thus early in the Christian church against all dominion over the conscience, and in favour of the right to follow the dictates of the conscience and the will of God. As a mere historical fact, therefore, it is interesting to contemplate this; and still more interesting in its important bearings on human liberty and human happiness. The doctrine is still more explicitly stated in Ac 5:29--"We ought to obey God rather than men." {c} "hearken unto you more" Ac 5:29 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 20 Verse 20. For, etc. This is given as a reason why they should obey God rather than man. They had had so clear evidence that God had sent the Messiah, and they had received so direct and solemn a command (Mr 16:15) to preach the gospel, that they could not be restrained. There was a necessity laid on them to preach the gospel. See 1 Co 9:16; comp. Jer 20:9; Ac 18:5; Job 32:18,19; Ps 39:1-3. It has already been remarked, that these two verses contain an important principle in favour of religious liberty --the liberty of conscience, and of private judgment. They contain the great principle of the Christian, and of the Protestant religion, that the responsibility of men for their religious opinions is direct to God, and that other men have no power of control. The opposite of this is tyranny and oppression. It may be proper, in addition, to present some further remarks, involved in the principle here stated. (1.) Religion, from the commencement, has been favourable to liberty. There was no principle more sacred among the Jews, than that they were to be independent of other nations. Perhaps no people have ever been so restive under a foreign yoke, so prone to rebel, and so difficult to be broken down by oppression and by arms, as were the Jews. So true was this, that it appeared to other nations to be mere obstinacy. They were often subdued, but they rose against their oppressors, and threw off the yoke. No people has been found who were so difficult to be reduced to slavery. It is well known that the Romans were accustomed to subject the captives taken in war to perpetual servitude; and commonly the spirit of the captive was broken, and he remained quietly in bondage. But not so the Jew. Nothing ever tamed his spirit. No bribes, or threats, or chains could induce him to violate the laws of his religion. Even in captivity, we are told that the Jewish slaves at Rome would observe the Sabbath, would keep the feasts of their nation, and never would conform to the customs of an idolatrous people. To the Romans this appeared to be mere obstinacy. But it was the genius of their religion. The right of liberty of thought was one which they would not surrender. The spirit of the patriarchs was favourable to liberty, and implied responsibility only to God. Familiarity with the sacred books had taught them these lessons; and neither time nor distance could obliterate them. In the time of Christ, the great mass of the nation were evidently opposed to the tax paid to the Roman nation, and sighed under this burden, until they rose and attempted to assert their rights; and their city, and temple, and land were sacrificed, rather than yield this great principle. (2.) This same principle was evinced by the apostles and by the early Christians. With this doctrine fresh upon their hearts, they went forth to other lands. They maintained it at the expense of their blood; and thousands fell as martyrs in the cause of liberty and of private judgment in religion. No men evermore firmly defended liberty than the early martyrs; and each one that died, died in defence of a principle which is now the acknowledged right of all men. (3.) The designs of tyranny and superstition have been to destroy this principle. This was the aim of the sanhedrim; and yet, when Peter and John appealed to their consciences, they did not dare to avow their purpose. This has been the aim of all tyrants; and this the effect of all superstition. Hence the church of Rome has taken away the Scriptures from the people; and has thus furnished incontestable evidence that in its view the Bible is favourable to liberty. For centuries tyranny reigned in one black night over Europe; nor was the darkness dispelled until the Bible, that taught men the principles of freedom, was restored to them. (4.) The effect of the principle avowed by the apostles has been uniform. Luther began the Reformation by finding in a monastery a copy of the Bible, when himself more than twenty years of age--a book which till that time he had never seen. The effect on the liberties of Europe was immediately seen. Hume admitted, that whatever liberty England possessed was to be traced to the Puritans. Our own land is a striking instance of the effect of this great principle, and of its influence on the rights of man. And just in proportion as the New Testament is spread abroad will men seek for freedom, and break the chains of oppression. The best way to promote universal liberty is to spread the Bible to the ends of the earth. There is not a precept in it that is not favourable to freedom. It tends to enlarge and liberalize the mind; to teach men their rights; to put an end to ignorance, the universal stronghold of superstition and tyranny; and to diffuse the love of justice, truth and order. It shows man that he is responsible to God, and that no one has a right to ordain anything which contravenes the liberty of his fellow. If it be asked here what the principle is, I answer, (1.) that men have a right to their private judgment in matters of religion, subject only to God. The only restraint which, it is now settled, can be imposed on this is, that no man has a right, under pretence of conscience, to injure or molest his fellow-men, or to disturb the peace and harmony of society. (2.) No magistrate, church, council, or parent has a right to impose a creed on others, and to demand subscription to it by mere authority. (3.) No magistrate, church, or parent has a right to control the free exercise of private judgment in this case. The power of a parent is to teach, advise, and entreat. The duty of a child is to listen with respect, to examine with candour, to pray over the subject, and to be deliberate and calm, not rash, hasty, impetuous, and self-willed. But when the child is thus convinced that his duty to God requires a particular course, then here is a higher obligation than any earthly law and he must obey God rather than man, even a father or a mother, Mt 10:37,38. (4.) Every man is responsible to God for his opinions and his conduct. Man may not control him, but God may and will. The great question before every man is, What is right in the sight of God? It is not what is expedient, or safe, or pleasurable, or honourable among men; but what is right in the sight of God. Neither in their opinions nor their conduct are men free from responsibility. From this whole subject we see the duty of spreading the Bible. If we love liberty; if we hate tyranny and superstition; if we wish to extend the knowledge of the rights of man, and break every arm of oppression, let us spread far and wide the Book of God, and place in every palace and every cottage on the globe a copy of the sacred Scriptures. {d} "For we can not but speak" Jer 20:9 {e} "which we have seen and heard" Ac 22:15; 1 Jo 1:1,3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 21 Verse 21. Finding nothing, etc. That is, not being able to devise any way, of punishing them, without exciting a tumult among the people, and endangering their own authority. The sanhedrim was frequently influenced by this fear; and it shows that their own authority was much dependent on the caprice of the multitude. Comp. Mt 21:26. All men. That is, the great mass or body of the people. Glorified God. Praised God for the miracle. This implies, (1.) that they believed that the miracle was genuine. (2.) That they were grateful to God for so signal a mercy in conferring health and comfort on a man who had been long afflicted. We may add further, that here is the highest evidence of the reality of the miracle. Even the sanhedrim, with all their prejudice and opposition, did not call it in question. And the common people, who had doubtless been acquainted with this man for years, were convinced that it was real. It would have been impossible to impose on keen-sighted and jealous adversaries in this manner, if this had been an imposture. {a} "because of the people" Mt 21:25; Ac 5:26 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 22 Verse 22. For the man, etc. The age of the man is mentioned to show the certainty and greatness of the miracle. If it had been a man who had been lame but a few years, or if it had been a child or a very young man, the case would not have been so remarkable. But, after a continuance of forty years, all hope of healing him by any ordinary means must have been abandoned; and all pretence that this was jugglery or deception must have been absurd. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 23 Verse 23. Their own company. They joined the other apostles and Christians, Ac 2:44,45. And reported, etc. It doubtless became a subject of interesting inquiry, what they should do in this case. They had been threatened by the highest authority of the nation, and commanded not to preach again in the name of Jesus. Whether they should obey them and be silent, or whether they should leave Jerusalem and preach elsewhere, could not but be an interesting subject of inquiry; and they very properly sought the counsel of their brethren, and looked to God for direction; an example which all should follow who are exposed to persecution, or who are in any perplexity about the path of duty. {b} "went to their own company" Ac 2:44-46 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 24 Verse 24. They lifted up their voice. To lift up the voice, among the Hebrews, was a phrase denoting either an address to the people, Jud 9:7, or a phrase expressive of weeping, Ge 29:11; Jud 2:4; Ru 1:9; 1 Sa 24:16, or was expressive of prayer. To lift up the voice to God means, simply, they prayed to him. With one accord. Unitedly. Properly with one mind, or purpose. See Barnes "Ac 1:14". The union of the early Christians is often noticed in the Acts of the Apostles. Thus far there was no jar or dissension in their society, and everything has the appearance of the most entire affection and confidence. Lord. Greek, despota. From this word is derived the word despot. This is not the usual word employed by which to address God. The word commonly translated Lord is Kuriov. The word here used denotes one who rules over others, and was applied to the highest magistrate or officer. It denotes authority, power, absoluteness in ruling. It is a word denoting more authority in ruling than the other. That more commonly denotes a property in a thing; this denotes absolute rule. It is applied to God, in Lu 2:29; Re 6:10; Jude 1:4 to Jesus Christ, 2 Pe 2:1; to masters, 1 Ti 6:1; Tit 2:9; 1 Pe 2:18; to husbands, 1 Pe 3:6; and to a possessor or owner, 2 Ti 2:21. Thou art God. This ascription of praise seems to have been designed to denote their sense of his power to deliver them; and his right to dispose of them. They were employed in his service; they were encompassed with dangers; and they acknowledged him as their God, who had made all things, and who had an entire right to direct, and to dispose of them for his own glory, in times of danger and perplexity we should remember that God has a right to do with us as he pleases; and we should go cheerfully and commit ourselves into his hands. Which hast made, etc. Ge 1. This passage is taken directly from Ps 146:6; comp. Re 14:7. {c} "Lord, thou art God" 2 Ki 19:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 25 Verse 25. Who by the mouth, etc. Ps 2:1,2. This is a strong, solemn testimony to the inspiration of David. It is a declaration of the apostles made in solemn prayer, that God spake himself by the mouth of David. This is the second part of their prayer. In the first, they acknowledge the right of God to rule; in this, they appeal to a prophecy. They plead that this was a thing foretold; and as God had foreseen it and foretold it, they appealed to him to protect them. The times of tumult and opposition which had been foreseen, as about to attend the introduction of the gospel, had now come. They inferred, therefore, that Jesus was the Messiah; and as God had designed to establish his kingdom, they appealed to him to aid and protect them in this great work. This passage is taken from Ps 2:1,2, and is an exact quotation from the Septuagint. This proves that the Psalm had reference to the Messiah. Thus it was manifestly understood by the Jews; and the authority of the apostles settles the question. The Psalm was composed by David; on what occasion is not known; nor is it material to our present purpose. It has been a matter of inquiry whether it referred to the Messiah primarily, or only in a secondary sense. Grotius supposes that it was composed by David when exposed to the hostility of the Assyrians, the Moabites, Philistines, Amalekites, etc.; and that, in the midst of his dangers, he sought consolation in the purpose of God to establish him and his kingdom. But the more probable opinion is, that it referred directly and solely to the Messiah. Why did the heathen. The nations which were not Jews. This refers, doubtless, to the opposition which would be made to the spread of Christianity; and not merely to the opposition made to the Messiah himself, and to the act of putting him to death. Rage. This word refers to the excitement and tumult of a multitude; not a settled plan, but rather the heated and disorderly conduct of a mob. It means, that the progress of the gospel would encounter tumultuous opposition; and that the excited nations would rush violently to put it down and destroy it. And the people. The expression, "the people," does not refer to a class of men different essentially from the heathen. The "heathen"-- Hebrew and Greek, "the nations" --refer to men as organized into communities; the expression, the people, is used to denote the same persons without respect to their being so organized. The Hebrews were in the habit, in their poetry, of expressing the same idea essentially in parallel members of a sentence; or the last member of a sentence or verse expressed the same idea, with some slight variation, as the former. (See Lowth on the Sacred Poetry of the Hebrews.) Imagine. The word imagine does not express quite the force of the original. The Hebrew and the Greek both convey the idea of meditating, thinking, purposing. It means that they employed thought, plan, purpose, in opposing the Messiah. Vain things. The word here used kena is a literal translation of the Hebrew-- HEBREW --and means usually empty, as a vessel which is not filled; then useless, or that which amounts to nothing, etc. Here it means that they devised a plan which turned out to be vain, or ineffectual. They attempted an opposition to the Messiah which could not succeed. God would establish his kingdom in spite of their plans to oppose it. Their efforts were vain, because they were not strong enough to oppose God; because he had purposed to establish the kingdom of his Son; and he could overrule even their opposition to advance his cause. {d} "Why did the heathen rage" Ps 2:1,2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 26 Verse 26. The kings of the earth. The Psalmist specifies more particularly that kings and rulers would be opposed to the Messiah. This had occurred already by the opposition made to the Messiah by the rulers of the Jewish people; and it would be still more evinced by princes and kings, as the gospel should spread among the nations. Stood up. The word here used paristhmi commonly means, to present one's self, or to stand forth, for the purpose of aiding, counselling, etc. But here it means that they rose, or presented themselves, to evince their opposition. They stood opposed to the Messiah, and offered resistance to him. The rulers. This is another instance of the Hebrew parallelism. The word does not denote another class of men from kings, but expresses the same idea in another form, or in a more general manner, meaning that all classes of persons in authority would be opposed to the gospel. Were gathered together. Hebrew, consulted together; were united in a consultation. The Greek implies that they were assembled for the purpose of consultation. Against the Lord. In the Hebrew, "against Jehovah." This is the peculiar name which is given in the Scriptures to God. They rose against his plan of appointing a Messiah, and against the Messiah whom he had chosen. Against his Christ. Hebrew, against his Messiah, or his Anointed. See Barnes "Mt 1;1". This is one of the places where the word Messiah is used in the Old Testament. The word occurs in about forty places, and is commonly translated his anointed, and is applied to kings. The direct reference of the word to the Messiah in the Old Testament is not frequent. This passage implies that opposition to the Messiah is opposition to Jehovah. And this is uniformly supposed in the sacred Scriptures. He that is opposed to Christ is opposed to God. He that neglects him neglects God. He that despises him despises God, Mt 10:40; 18:5; Joh 12:44,45; Lu 10:16, "He that despiseth me despiseth him that sent me." The reasons of this are, (1.) that the Messiah is "the brightness of the Father's glory, and the express image of his" subsistence, Heb 1:3. (2.) He is equal with the Father, possessing the same attributes, and the same power, Joh 1:1; Php 2:6, etc. To despise him, therefore, is to despise God. (3.) He is appointed by God to this great work of saving men. To despise him, or to oppose him, is to despise and oppose him who appointed him to this work, to contemn his counsels, and to set him at nought. (4.) His work is dear to God. It has engaged his thoughts. It has been approved by him. His mission has been confirmed by the miraculous power of the Father, and by every possible manifestation of his approbation and love. To oppose the Messiah is, therefore, to oppose that which is dear to the heart of God, and which has long been the object of his tender solicitude. It follows from this, that they who neglect the Christian religion are exposing themselves to the sore displeasure of God, and endangering their everlasting interests. No man is safe who opposes God; and no man can have evidence that God will approve him, who does not embrace the Messiah whom he has appointed to redeem the world. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 27 Verse 27. For of a truth. Truly; in reality. Thy holy child Jesus. The word child is commonly applied to infants, or to sons and daughters in very early life. The word which is used here paiv is different from that which is commonly applied to the Lord Jesus, uiov. The latter expresses sonship, without respect to age. The word which is here used also sometimes expresses sonship without any regard to age; and the word son would have been a more happy translation. Thus the same word is translated in Ac 3:13,26. In Ac 20:12, it is translated "young man." Both Herod, etc. Lu 23:1-12. With the Gentiles. The Romans, to whom he was delivered to be crucified. The people of Israel. The Jews, who were excited to this by the rulers, Mt 27:20. {a} "both Herod, and Pontus Pilate" Lu 23:1-8 {+} "together" "combined" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 28 Verse 28. For to do, etc. See Barnes "Ac 2:23"; See Barnes "Ac 3:18. The facts which are brought to view in these verses are among the most remarkable on record. They are briefly these: (1.) That the Jewish rulers were opposed to the Messiah, and slew him. (2.) That the very people to whom he came, and for whose benefit he laboured, joined in the opposition, so that it became the act of a united people. (3.) That the Romans who were there, as a sort of representation of all pagan nations, were easily prevailed on to join in the persecution, and to become the executioners. (4.) That thus opposite factions, and dissimilar and prejudiced people, became united in opposing the Messiah. (5.) That the rulers of the Roman people, the emperors, and statesmen, and philosophers, and the rulers of other nations, united to oppose the gospel, and brought all the power of persecution to stay its progress. (6.) That the people of the empire, the mass of men, were easily prevailed upon to join in the persecution, and endeavour to arrest its progress. And, (7.) that the gospel has encountered similar difficulties and opposition wherever it has been faithfully presented to the attention of men. It has become a very serious question why this has been; or on what pretence this opposition has been vindicated; or how it can be accounted for. A question which it is of as much importance for the infidel as for the Christian to settle. We know that accusations of the corrupt lives of the early Christians were freely circulated, and the most gross accounts given of their scandalous conduct were propagated by those who chose to persecute them. (See Lardher's Credibility.) But such accounts are not now believed; and it is not certain that they were ever seriously believed by the rulers of the pagan people. It is certain that it was not on this account that the first opposition arose to Christ and his religion. It is not proper here to enter into an examination of the causes of this opposition. We may state the outlines, however, in few words. (1.) The Jewish rulers were mortified, humbled, and moved with envy, that one so poor and despised should claim to be the Messiah. They had expected a different monarch; and all their prejudices rose at once against his claims to this high office, Mt 27:18; Mr 15:10. (2.) The common people, disposed extensively to acknowledge his claims, were urged on by the enraged and vindictive priests to demand his death, Mt 27:20. (3.) Pilate was pressed on against his will by the impetuous and enraged multitude to deliver one whom he regarded as innocent. (4.) The Christian religion in its advances struck at once at the whole fabric of superstition in the Roman empire, and throughout the world. It did not, like other religions, ask a place amidst the religions already existing. It was exclusive in its claims. It denounced all other systems as idolatry or superstition, and sought to overthrow them. Those religions were interwoven With all the habits of the people; they were connected with all the departments of the state; they gave occupation to a vast number of priests and other officers, who obtained their livelihood by the existing superstitions, and who brought, of course, all the supposed sacredness of their character to support them. A religion which attempted to overthrow the whole fabric, therefore, at once excited all their malice. The monarchs, whose thrones were based on the existing state of things; and the people, who venerated the religion of their ancestors, would be opposed to the new system. (5.) Christianity was despised. It was regarded as one form of the superstition of the Jews. And there was no people who were regarded with so much contempt by all other nations as the Jews. The writings of the Romans, on this point, are full proof. (6.) The new religion was opposed to all the crimes of the world. It began its career in a time of eminent wickedness. It plunged at once into the midst of this wickedness; sought the great cities where crimes and pollutions were condensed; and boldly reproved every form of prevailing impiety. At Athens, at Corinth, at Ephesus, at Rome itself, it denounced the judgment of God against every form of guilt. Whatever may be charged on the apostles, it will not be alleged that they were timid in denouncing the sins of the world. From all these causes, it is not wonderful that the early Christians were persecuted. If it be asked (7.) why the same religion meets with opposition now in lands that are nominally Christian, it may be remarked, (a) that the human heart is the same that it always was, opposed to truth and righteousness; (b) that religion encounters still a host of sins that are opposed to it--pride, envy, malice, passion, the love of the world, and shame of acknowledging God; (e) that there has always been a peculiar opposition in the human heart to receiving salvation as the gift of God through a crucified Redeemer; and (d) that all the forms of vice, and lust, and profaneness that exist in the world, are opposed, and ever will be, to a religion of purity, and self-denial, and love. On the whole, We may remark here, (1.) that the fact that Christianity has been thus opposed, and has triumphed, is no small proof of its Divine origin. It has been fairly tried, and still survives and flourishes. It was well to put it to the test, and to bring to bear on it everything which had a tendency to crush it, and thus to furnish the highest proof that it is from God. (2.) This religion cannot be destroyed; it will triumph; opposition to it is vain; it will make its way throughout the world; and the path of safety is not to oppose that which God is intending to establish in the earth. Sinners who stand opposed to the gospel should tremble and be afraid; for sooner or later they must fall before its triumphant advances. It is not SAFE to oppose that which has already been opposed by kings and rulers in every form, and yet has triumphed. It is not wise to risk one's eternal welfare on the question of successful opposition to that which God has, in so many ages and ways, pledged himself to protect; and when God has solemnly declared that the Son, the Messiah, whom he would set on his holy hill of Zion, should "break" his enemies "with a rod of iron," and "dash them in pieces like a potter's vessel," Ps 2:9. {b} "For to do whatsoever" Ac 3:18 {c} "determined before to be done" Pr 21:30; Isa 46:10; 53:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 29 Verse 29. Behold their threatenings. So look upon them as to grant us deliverance. They did not purpose to abandon their undertaking; they resolved to persevere; and they expected that this purpose would involve them in danger. With this purpose they implored the protection of God; they asked that he would not suffer them to be deterred from speaking boldly; and they sought that constant additional proof might be granted of the presence and power of God to confirm the truth of their message. And grant, etc. This is an instance of heroic boldness, and a determination to persevere in doing their duty to God. When we are assailed by those ill power, when we are persecuted and in danger, we should commit our way unto God, and seek his aid, that we may not be deterred from the path of duty. {a} "boldness" Ac 4:13,21; 14:3; 28:31; Eph 6:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 30 Verse 30. By stretching forth thine hand, etc. The apostles not only desired boldness to speak, but they asked that God would continue to work miracles, and thus furnish to them, and to the people, evidence of the truth of what they delivered. They did not even ask that he would preserve their lives, or keep them from danger. They were intent on their work, and they confidently committed their way to God, making it their great object to promote the knowledge of the truth, and seeking that God would glorify himself by establishing his kingdom among men. Signs and wonders. Miracles. See Barnes "Ac 2:43". {b} "Signs and wonders" Ac 2:43; 5:12 {c} "child" "son" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 31 Verse 31. And when they had prayed. The event which followed was regarded by them as an evidence that God heard their prayer. The place was shaken. The word which is translated "was shaken," commonly denotes violent agitation, as the raging of the sea, the convulsion of an earthquake, or trees shaken by the wind, Mt 11:7; Ac 16:26; Heb 12:26. The language here is fitted to express the idea of an earthquake. Whether the motion was confined to the house where they were, is not said. They probably regarded this as an answer to their prayer, or as an evidence that God would be with them, (1.) because it was sudden and violent, and was not produced by any natural causes; (2.) because it occurred immediately, while they were seeking Divine direction; (3.) because it was an exhibition of great power, and was an evidence that God could protect them; and (4) because a convulsion so great, sudden, and mighty, was fitted at that time to awe them with a proof of the presence and power of God. A similar instance of an answer to prayer by an earthquake is recorded in Ac 16:25,26. Comp. Ac 2:1,2. It may be added, that among the Jews an earthquake was very properly regarded as a striking and impressive proof of the presence of Jehovah, Isa 29:6; Ps 68:8, "The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel." See also the sublime description in Hab 3:6-11. Comp. Mt 27:54. Among the heathen, an earthquake was regarded as proof of the presence and favour of the deity. (See Virgil, AENid 3.89.) They were all filled, etc. See Barnes "Ac 2:4". Their being filled with the Holy Ghost, here, rather denotes their being inspired with confidence or boldness, than being endowed with new powers, as in Ac 2:4. {c} "had prayed" Ac 2:2,4; 16:26 {+} "Holy Ghost", "Spirit" {d} "they spake the word" Ac 4:29 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 32 Verse 32. And the multitude. The number of believers at this tune had become large. In Ac 4:4, it is said that it was five thousand; and the number was constantly increasing. One heart. This expression denotes tender union. They felt alike, or were attached to the same things, and this preserved them from jars and dissensions. One soul. This phrase also denotes close and tender union. No expression could denote it more strikingly than to say of friends they have one soul. Plutarch cites an ancient verse in his life of Cato of Utica, with this very expression, "Two friends, one soul." (Grotius.) Thus Diogenes Laertius also (5 i. 11) says respecting Aristotle, that "being asked what was a friend, answered, that it was one soul dwelling in two bodies." (Kuinoel.) The Hebrews spake of two friends as being "one man." There can be no more striking demonstration of union and love than to say of more than five thousand suddenly drawn together, that they had one soul! And this union they evinced in every way possible; in their conduct, in their prayers, and in their property. How different would have been the aspect of the church, if the union had continued to the present time! Neither said, etc. That is, they did not regard it as their own, but to be used for the benefit of the whole society. See Barnes "Ac 2:44". {e} "one heart" Ro 15:5,6; 2 Co 13:11; Php 2:2; 1 Pe 3:8 {f} "but they" Ac 1:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 33 Verse 33. And with great power. See Ac 1:8. The word power here denotes efficacy; and means that they had ability given them to bear witness of the resurrection of the Saviour. It refers, therefore, rather to their preaching, than to their miracles. Gave the apostles witness, etc. The apostles bore testimony to the resurrection of the Lord Jesus. This was the main point to be established. If it was proved that the Lord Jesus came to life again after having been put to death, it established all that he taught, and was a demonstration that he was sent from God. They exerted, therefore, all their powers to prove this; and their success was such as might have been expected. Multitudes were converted to the Christian faith. And great grace, etc. The word grace means favour. See Barnes "Joh 1:16". And the expression here may mean either that the favour of God was remarkably shown to them, or that they had great favour in the sight of the people. It does not refer, as the expression now does commonly, to the internal blessings of religion on a man's own soul; to their personal advancement in the Christian graces of humility, etc.; but to the favour or success that attended their preaching. The meaning probably is, that the favour of the people towards them was great; or that great success attended their ministry among them. Thus the same word grace (Greek) is used in Ac 2:47. If this is its meaning, then here is an instance of the power of the testimony of the resurrection of the Lord Jesus to impress the minds of men. But this is not all, nor probably is it the main idea. It is that their union, their benevolence, their liberality in supplying the wants of the needy, was a means of opening the hearts of the people, and of winning them to the Saviour. If we wish to incline others to our opinions, or to bring them to be Christians, nothing is better adapted to it than to show them kindness, and even to minister to their temporal wants. Benevolence towards them softens the heart, and inclines them to listen to us. It disarms their prejudices, and disposes them to the exercise of the mild and amiable feelings of religion. Hence our Saviour was engaged in healing the diseases, and supplying the wants of the people. He drew around him the poor, the needy, and the diseased, and supplied their necessities, and thus prepared them to receive his message of truth. Thus God is love, and is constantly doing good, that his goodness may lead men to repentance, Ro 2:4. And hence no persons have better opportunities to spread the true sentiments of religion, or are clothed with higher responsibilities, than those who have it in their power to do good; or than those who are habitually engaged in bestowing favours. Thus physicians have access to the hearts of men which other persons have not. Thus parents have an easy access to the minds of children, for they are constantly doing them good. And thus Sunday-school teachers, whose whole work is a work of benevolence, have direct and most efficient access to the hearts of the children committed to their care. {g} "power" Ac 1:8 {h} "witness of the resurrection" Lu 1:48,49; Ac 1:22 {i} "great grace" Joh 1:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 34 Verse 34. That lacked. That was in want; or whose wants were not supplied by the others. As many as, etc. The word used here is employed in a large, indefinite sense; but it would be improper to press it so as to suppose that every individual that became a Christian sold at once all his property. The sense doubtless is, that this was done when it was necessary; they parted with whatever property was needful to supply the wants of their poor brethren. That it was by no means considered a matter of obligation, or enjoined by the apostles, is apparent from the case of Ananias, Ac 5:4. The fact that Joses is particularly mentioned, Ac 4:36, shows that it was by no means a universal practice thus to part with all their possessions. He was one instance in which it was done. Perhaps there were many other similar instances; but all that the passage requires us to believe is, that they parted with whatever was needful to supply the wants of the poor. This was an eminent and instructive instance of Christian liberality, and of the power of the gospel in overcoming one of the strongest passions that ever exist in the human bosom--the love of money. Many of the early Christians were poor. They were collected from the lower orders of the people. But all were not so. Some of them, it seems, were men of affluence. The effect of religion was to bring them all, in regard to feeling at least, on a level. They felt that they were members of one family; belonging to the same Redeemer; and they therefore imparted their property cheerfully to their brethren. Besides this, they were about to go to other lands to preach the gospel. They were to leave their native country; and they cheerfully parted with their lands, that they might go and proclaim the unsearchable riches of Christ. See Barnes "Ac 2:44". {*} "lacked" "wanted" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 35 Verse 35. And laid them down, etc. That is, they committed the money received for their property to the disposal of the apostles, to distribute it as was necessary among the poor. This soon became a burdensome and inconvenient office, and they therefore appointed men who had especial charge of it, Ac 6:1,2, etc. {a} "laid them down" Ac 4:37 {b} "distribution" Ac 2:45; 6:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 36 Verse 36. And Joses. Many manuscripts, instead of Joses, here read Joseph. The reasons why this individual is selected and specified particularly were, doubtless, because he was a foreigner; because it was a remarkable instance of liberality; and because he subsequently distinguished himself in the work of the ministry. He gave himself, his property, his all, to the service of the Lord Jesus, and went forth to the self-denying labours of the gospel. He is elsewhere mentioned with honour in the New Testament, Ac 11:24,30; and usually as the companion of the apostle Paul. The occasion on which he became connected with Paul in the ministry was, when he himself was sent forth by the church at Jerusalem to Antioch. There, it seems, he heard of the fame of Paul, and went to Tarsus to seek him, and brought him with him to Antioch, Ac 11:22-26. Before this, he had been acquainted with him, and had introduced him to the other apostles at a time when they were afraid of Paul, and unwilling to acknowledge him as an apostle, Ac 9:26,27. At Antioch, Barnabas was led into dissimulation by Peter in regard to the Gentiles, and was reproved by his friend and companion Paul, Ga 2:13. He and Paul continued to travel in fellowship until a dispute arose at Antioch about Mark; and they separated, Paul going with Silas through Syria and Cilicia, and Barnabas with Mark sailing for his native place, Cyprus, Ac 15:35-41. See the following places for particulars of his history: Ac 11:22,25,30; 12:25; Ac 13:1,2,50; 14:12; 15:12; 1 Co 9:6; Ga 2:1,9. Who by the apostles was surnamed, etc. This name was doubtless given by the apostles. The practice of giving surnames, as expressive of character, was not uncommon. Thus Simon was called Peter, or Cephas, Joh 1:42; and thus James and John were surnamed Boanerges, Mr 3:17. Barnabas, which is, etc. This word properly denotes the son of prophecy. It is compounded of two Syriac words, the one meaning son, and the other prophecy. The Greek word which is used to interpret this, paraklhsewv, translated consolation, means properly also, exhortation, entreaty, petition, or advocacy. It also means consolation, or solace; and from this meaning the interpretation has been given to the word Barnabas, but with evident impropriety. It does not appear that the name was bestowed on account of this; though it is probable that he possessed it in an eminent degree; but on account of his talent for speaking, or exhorting the people to holiness, and his success in preaching. Comp. Ac 11:23,24. A Levite. One of the descendants of Levi, employed in the lower services of the temple. The whole tribe of Levi was set apart to the service of religion. It was divided into Priests and Levites. The three sons of Levi were Gershon, Kohath, and Merari. Of the family of Kohath. Aaron was descended, who was the first high priest, His eldest son succeeded him, and the remainder of his sons were priests. All the others of the tribe of Levi were called Levites, and were employed in the work of the temple, in assisting the priests in performing sacred music, etc., Nu 3; De 12:18,19; 18:6-8; 1 Ch 23:24. Of the country of Cyprus. Cyprus is the largest island in the Mediterranean; an island extremely fertile, abounding in wine, honey, oil, wool, etc. It is mentioned in Ac 13:4; 15:39. The island is near to Cilicia, and is not far from the Jewish coast. It is mentioned by Dion Cassius, (lib. 68, 69,) that the Jews were very numerous in that island.--Clark. Barnabas afterwards became, with Paul, a distinguished preacher to the Gentiles. It is worthy of remark, that both were born in heathen countries, though by descent Jews; and as they were trained in heathen lands, they were better fitted for their peculiar work. The case of Barnabas is that of a man who had property, who entered the ministry, and gave up all for the Lord Jesus. The great mass of ministers, like very many who have been distinguished in other professions, have been taken from the poor, and from humble ranks in life. But all have not been. Many have been wealthy, and have devoted all to Christ; and in regard to others, it is to be remarked, that a very considerable proportion of them could have gained more wealth in some other profession than they do in the ministry. The ministry is a work of self-denial; and none should enter it who are not prepared to devote all to the service of the Lord Jesus Christ. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 4 - Verse 37 Verse 37. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 1 CHAPTER 5 Verse 1. But a certain man. In the previous chapter, the historian had given an account of the eminent liberality and sincerity of the mass of early Christians, in being willing to give up their property to provide for the poor, and had mentioned the case of Barnabas as worthy of special attention. In this chapter he proceeds to mention a case, quite as striking, of insincerity and hypocrisy, and of the just judgment of God on those who were guilty of it. The case is a remarkable instance of the nature of hypocrisy, and goes to illustrate the art and cunning of the enemy of souls in attempting to corrupt the church, and to pervert the religion of the gospel. Hypocrisy consists in an attempt to imitate the people of God, or to assume the appearance of religion, in whatever form it may be manifested. In this case religion had been manifested by great self-denial and benevolence. The hypocrisy of Ananias consisted in attempting to imitate this appearance, and to impose in this way on the early Christians and on God. With Sapphira his wife. With her concurrence, or consent. It was a matter of agreement between them, Ac 5:2,9. Sold a possession. The word here used kthma does not indicate whether this was land or some other property. In Ac 5:3, however, we learn that it was land that was sold; and the word here translated possession, is translated in the Syriac, Arabic, and the Latin Vulgate, land. The pretence for which this was sold was doubtless to have the appearance of religion. That it was sold could be easily known by the Christian society, but it might not be so easily known for how much it was sold. Hence the attempt to impose on the apostles. It is clear that they were not under obligation to sell their property. But having sold it for the purposes of religion, it became their duty, if they professed to devote the avails of it to God, to do it entirely, and without any reservation. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 2 Verse 2. And kept back. The word here used means, properly, to separate, to part; and then it means to separate surreptitiously or clandestinely for our own use a part of public property, as taxes, etc. It is used ut three times in the New Testament, Ac 5:3; Tit 2:10, where it is rendered purloining. Here it means that they secretly kept back a part, while professedly devoting all to God. His wife also being privy to it. His wife knowing it, and evidently concurring in it. And laid it at the apostles' feet. This was evidently an act professedly of devoting all to God. Comp. Ac 4:37; 5:8,9. That this was his profession, or pretence, is further implied in the fact that Peter charges him with having lied unto God, Ac 5:3,4. {a} "brought a certain part" Ac 4:34,37 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 3 Verse 3. But Peter said, etc. Peter could have known this only by revelation. It was the manifest design of Ananias to deceive; nor was there any way of detecting him but by its being revealed to him by the Spirit of God. As it was an instance of enormous wickedness, and as it was very important to detect and punish the crime, it was made known to Peter directly by God. Why hath Satan. Great deeds of wickedness in the Scripture are traced to the influence and temptation of Satan. Compare Lu 22:3; Joh 13:27. Especially is Satan called the father of lies, Joh 8:44,55. Comp. Ge 3:1-5. As this was an act of falsehood, or an attempt to deceive, it is with great propriety traced to the influence of Satan. The sin of Ananias consisted in his yielding to the temptation. Nowhere in the Bible are men supposed to be free from guilt, from the fact that they have been tempted to commit it. God requires them to resist temptation; and if they yield to it, they must be punished. Filled thine heart. A man's heart or mind is full of a thing when he is intent on it; when he is strongly impelled to it; or when he is fully occupied with it. The expression here means, that he was strongly impelled or excited by Satan to this crime. To lie to. To attempt to deceive. The deception which he meant to practise was to keep back a part of the price, while he pretended to bring the whole of it; thus tempting God, and supposing that he could not detect the fraud. The Holy Ghost. to pneuma to agion. The main inquiry here is, whether the apostle Peter intended to designate in this place the Third Person of the Trinity; or whether he meant to speak of God as God, without any reference to the distinction of persons; or to the Divine influence which inspired the apostles, without reference to the peculiar offices which are commonly ascribed to the Holy Spirit. Or, in other words, is there a distinction here recognised between the Father and the Holy Spirit? That there is will be apparent from the following considerations: (1.) If no such distinction is intended, it is remarkable that Peter did not use the usual and customary name of God. It does not appear why he guarded it so carefully as to denote that this offence was committed against the Holy Ghost, and the Spirit of the Lord, Ac 5:9. (2.) The name here used is the one employed in the Scriptures to designate the Third Person of the Trinity, as implying a distinction from the Father. See Mt 3:16; 1:18,20; 3:11; 12:32; 28:19; Mr 1:8; Mr 3:29; 12:36; Lu 12:10; Joh 14:26; 7:39; 20:22; Ac 4:8; 5:32, etc. (3.) Peter intended, doubtless, to designate an offence as committed particularly against the Person, or Influence, by which he and the other apostles were inspired. Ananias supposed that he could escape detection: and the offence was one, therefore, against the Inspirer of the apostles. Yet that was the Holy Ghost as distinct from the Father. See Joh 14:16,17,26; 15:26; 16:7-11; 20:22. Comp. Ac 5:32. The offence, therefore, beeing against Him who was sent by the Father, who was appointed to a particular work, clearly supposes that the Holy Spirit is distinct from the Father. (4.) A farther incidental proof of this may be found in the fact that the sin here committed was one of peculiar magnitude; so great as to be deemed worthy of the immediate and signal vengeance of God. Yet the sin against the Holy Ghost is uniformly represented to be of this description. Comp. Mt 12:31,32; Mr 3:28,29. As these sins evidently coincide in enormity, it is clear that the same class of sins is referred to in both places; or, in other words, the sin of Ananias was against the Third Person of the Trinity. Two remarks may be made here. (1.) The Holy Ghost is a distinct Person from the Father and the Son; or, in other words, there is a distinction of some kind in the Divine Nature that may be denominated by the word person. This is clear from the fact that sin is said to have been committed against him; a sin which it was supposed could not be detected. Sin cannot be committed against an attribute of God, or an influence from God. We cannot lie unto an attribute, or against wisdom, or power, or goodness; nor can we lie unto an influence, merely, of the Most High. Sin is committed against a being, not against an attribute; and as a sin is here charged on Ananias against the Holy Ghost, it follows that the Holy Ghost has a personal existence; or there is such a distinction in the Divine Essence as that it may be proper to specify a sin as committed particularly against him. In the same way sin may be represented as committed peculiarly against the Father, when his name is blasphemed; when his dominion is denied; when his mercy in sending his Son is called in question. Sin may be represented as committed against the Son, when his atonement is denied, his Divinity assailed, his character derided, or his invitations slighted. And thus sin may be represented as committed against the Holy Ghost, when his office of renewing the heart, or sanctifying the soul, is called in question, or when his work is ascribed to some malign or other influence. See Mr 3:22-30. And as sin against the Son proves that he is in some sense distinct from the Father, so does sin against the Holy Ghost prove that in some sense he is distinct from the Father and the Son. (2.) The Holy Ghost is Divine. This is proved, because he is represented here as being able to search the heart, and to detect insincerity and hypocrisy. Comp. Jer 17:10; 1 Ch 28:9; 1 Co 2:10, "The Spirit searcheth all things, yea, the deep things of God;" Re 2:23. And he is expressly called God. See Barnes "Ac 5:4". {b} "filled thine heart" Lu 22:3 {1} "to lie", "to deceive" {c} "to lie", Ac 5:9 {d} "keep back" Nu 30:2; De 23:21; Ec 5:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 4 Verse 9. Whiles it remained. As long as it remained unsold. This place proves that there was an obligation imposed on the disciples to sell their property. They who did it, did it voluntarily; and it does not appear that it was done by all, or expected to be done by all. And after it was sold, etc. Even after the property was sold, and Ananias had the money, still there was no obligation on him to de- vote it in this way. He had the disposal of it still. The apostle mentions this to show him that his offence was peculiarly aggravated. He was not compelled to sell his property; and he had not even the poor pretence that he was obliged to dispose of it, and was tempted to withhold it for his own use. It was all his, and might have been retained if he had chosen. Thou hast not lied unto men. Unto men only; or, it is not your main and chief offence that you have attempted to deceive men. It is true that Ananias had attempted to deceive the apostles, and it is true also that this was a crime; but still, the principal magnitude of the offence was that he had attempted to deceive God. So small was his crime as committed against men, that it was lost sight of by the apostles; and the great, crowning sin of attempting to deceive God was brought fully into view. Thus David also saw his sin as committed against God to be so enormous, that he lost sight of it as an offence to man, and said, "Against thee, thee ONLY, have I sinned, and done this evil in thy sight," Ps 51:4. But unto God. It has been particularly and eminently against God. This is true, because (1.) he had professedly devoted it to God. The act, therefore, had express and direct reference to him. (2.) It was an attempt to deceive him. It implied the belief of Ananias that God would not detect the crime, or see the motives of the heart. (3.) It is the prerogative of God to judge Of sincerity and hypocrisy; and this was a case, therefore, which came under his special notice. Comp. Ps 139:1-4. The word God here is evidently used in its plain and obvious sense, as denoting the supreme Divinity; and the use of the word here shows that the Holy Ghost is Divine; and the whole passage demonstrates, therefore, one of the important doctrines of the Christian religion, that the Holy Ghost is distinct from the Father and the Son, and yet is Divine. {e} "unto God" Ps 139:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 5 Verse 5. An Ananias hearing these words, etc. Seeing that his guilt was known; and being charged with the enormous crime of attempting to deceive God. he had not expected to be thus exposed; and it is clear that the exposure and the charge came upon him unexpectedly and terribly, like a bolt of thunder. Fell down. Greek, Having fallen down. Gave up the ghost. This is an unhappy translation. The original means simply, he expired, or he died. See Barnes "Mt 27:50". This remarkable fact may be accounted for in this way: (1.) It is evidently to be regarded as a judgment of God for the sin of Ananias and his wife. It was not the act of Peter, but of God; and was clearly designed to show his abhorrence of this sin. See Barnes "Ac 5:11". (2.) Though it was the act of God, yet it does not follow that it was not in connexion with the usual laws by which he governs men, or that he did not make use of natural means to do it. The sin was one of great aggravation. It was suddenly and unexpectedly detected. The fact that it was known--the solemn charge that he had lied unto God --struck him with horror, His conscience would reprove him for the enormity of his crime, and overwhelm him at the memory of his act of wickedness. These circumstances may be sufficient to account for this remarkable event. It has occurred in other cases that the consciousness of crime, or the fact of being suddenly detected, has given such a shock to the frame that it has never recovered from it. The effect commonly is that the memory of guilt preys secretly and silently upon the frame, until, worn out with the want of rest and peace, it sinks exhausted into the grave. But there have not been wanting instances where the shock has been so great as to destroy the vital powers at once, and plunge the wretched man, like Ananias, into eternity. It is not at all improbable that the shock in the case of Ananias was so great as at once to take his life. Great fear came, etc. Such a striking and awful judgment on insincerity and hypocrisy was fitted to excite awful emotions among the people. Sudden death always does it; but sudden death in immediate connexion with crime is fitted much more deeply to affect the mind. {f} "these words" Ac 5:10,11 {*} "gave up the ghost" "died" {a} "great fear" Ps 64:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 6 Verse 6. And the young men. The youth of the congregation; very probably young men who were in attendance as servants, or those whose business it was to attend on the congregation, and perform various offices when Christians celebrated their worship, (Mosheim.) The word used here sometimes denotes a servant. It is used also Ac 5:10, to denote soldiers, as they were commonly enlisted of the vigorous and young. The fact that they took up Ananias voluntarily, implies that they were accustomed to perform offices of servitude to the congregation. Wound him up. It was the usual custom with the Jews to wind the body up in many folds of linen before it was buried; commonly also with spices, to preserve it from putrefaction. See Barnes "Joh 11:44". It may be asked why he was so soon buried; and especially why he was hurried away without giving information to his wife. In reply to this, it may be remarked, (1.) that it does not appear from the narrative that it was known that Sapphira was privy to the transaction, or was near at hand, or even that he had a wife. Ananias came himself and offered the money; and the judgment fell at once on him. (2.) It was customary among the ancient Persians to bury the body almost immediately after death, (Jahn;) and it seems probable that the Jews, when the body was not embalmed, imitated the custom. It would also appear that this was an ancient custom among the Jews. See Ge 23:19; 25:9; 35:29; 48:7; 1 Ki 13:30. Different nations differ in their customs in burying the dead; and there is no impropriety in committing a body soon after death to the tomb. (3.) There might have been some danger of an excitement and tumult in regard to this scene, if the corpse had not soon been removed; and as no valuable purpose could be answered by delaying the burial, the body was decently committed to the dust. {b} "wound him" Joh 19:40 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 7 Verse 7. And it was about the space, etc. As Sapphira had been no less guilty than her husband, so it was ordered, in the Providence of God, that the same judgment should come upon both. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 8 Verse 8. For so much. That is, for the sum which Ananias had presented. This was true, that this sum had been received for it; but it was also true that a larger sum had been received. It is as really a falsehood to deceive in this manner, as it would have been to have affirmed that they received much more than they actually did for the land. Falsehood consists in making an erroneous representation of a thing in any way for the purpose of deceiving. And this species is much more common than an open and bold lie, declaring what is in no sense true. {+} "answered" "Said" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 9 Verse 9. Agreed together. Conspired, or laid a plan. From this, it seems that Sapphira was as guilty as her husband. To tempt. To try; to endeavour to impose on, or to deceive; that is, to act as if the Spirit of the Lord could not detect the crime. They did this by trying to see whether the Spirit of God could detect hypocrisy. At the door. Are near at hand. They had not yet returned. The dead were buried without the walls of cities; and this space of three hours, it seems, had elapsed before they returned from the burial. Shall carry thee out. This passage shows that it was by Divine interposition or judgment that their lives were taken. The judgment was in immediate connexion with their crime, and was designed as an expression of the Divine displeasure. If it be asked here, why Ananias and Sapphira were punished in this severe and awful manner, an answer may be found in the following considerations: (1.) This was an atrocious crime; a deep and dreadful act of iniquity. It was committed knowingly, and without excuse, Ac 5:4. It was important that sudden and exemplary punishment should follow it, because the society of Christians was just then organized, and it was designed that it should be a pure society, and be regarded as a body of holy men. Much was gained by making this impression on the people, that sin could not be allowed in this new community, but would be detected and punished. (2.) God has often, in a most solemn manner, showed his abhorrence of hypocrisy and insincerity. By awful declarations and fearful judgments he has declared his displeasure at it. In a particular manner no small part of the preaching of the Saviour was employed in detecting the hypocrisy of the scribes and Pharisees, and denouncing heavy judgments on them. See Mt 23 throughout, for the most sublime and awful denunciation of hypocrisy anywhere to be found. Compare Mr 12:15; Lu 12:1; 1 Ti 4:2; Job 8:13; 13:16; 15:34; 20:5; 36:13; Mt 7:5; Lu 11:44. In the very beginning of the Christian church, therefore, it was important, by a decided and awful act, to impress upon the church and the world the danger and guilt of hypocrisy. Well did the Saviour know that it would be one of the most insidious and deadly foes to the purity of the church; and at its very threshold, therefore, he set up this solemn warning to guard it; and laid the bodies of Ananias and Sapphira in the path of every hypocrite that would enter the church. If they enter and are destroyed, they cannot plead that they were not fully warned. If they practise iniquity in the church, they cannot plead ignorance of the fact that God intends to detect and punish them. (3.) The apostles were just then establishing their authority. They claimed to be under the influence of inspiration. To establish that, it was necessary to show that they could know the views and motives of those who became connected with the church. If easily imposed on, it would go far to destroy their authority and their claim to infallibility. If they showed that they could detect hypocrisy, even where most artfully concealed, it would establish the Divine authority of their message. At the commencement of their work, therefore, they gave this decisive and most awful proof that they were under the guidance of an infallible Teacher. (4.) This case does not stand alone in the New Testament. It is clear from other instances that the apostles had the power of punishing sinners, and that a violation of the commands of Christ was attended by sudden and fearful judgments. See 1 Co 11:30. See the case of Elymas the sorcerer, in Ac 13:8-11. (5.) Neither does this event stand alone in the history of the world Acts of judgment sometimes occur as sudden and decided, in the Providence of God, as in this case. The profane man, the drunkard, the profligate is sometimes as suddenly stricken down as in this instance. Cases have not been uncommon where the blasphemer has been smitten in death with the curse on his lips; and God often thus comes forth in judgment to slay the wicked, and to show that there is a God that reigns in the earth. This narrative cannot be objected to as improbable until all such eases are disposed of; nor can this infliction be regarded as unjust, until all the instances where men die by remorse of conscience, or by the direct judgment of heaven, are proved to be unjust also. In view of this narrative, we may remark, (1.) that God searches the heart, and knows the purposes of the soul. Comp. Ps 139. (2.) God judges the motives of men. It is not so much the external act, as it is the views and feelings by which it is prompted, that determines the character of the act. (3.) God will bring forth sin that man may not be able to detect; or that may elude human justice. The day is coming when the secrets of all hearts shall be revealed, and God will reward every man according as his works shall be. (4.) Fraud and hypocrisy will be detected. They are often revealed in this life. The Providence of God often lays them open to human view, and overwhelms the soul in shame at the guilt which was long concealed. But if not in this life, yet the day is coming when they will be disclosed, and the sinner shall stand revealed to an assembling universe. (5.) We have here an illustration of the powers of conscience. If such was its overwhelming effect here, what will it be when all the crimes of the life shall be disclosed in the day of judgment, and when the soul shall sink to the woes of hell. Through eternity the conscience shall do its office; and these terrible inflictions shall go on from age to age, for ever and ever, in the dark world of hell. (6.) We see here the guilt of attempting to impose on God in regard to property. There is no subject in which men are more liable to hypocrisy; none in which they are more apt to keep back a part. Christians professedly devote all that they have to God. They profess to believe that God has a right to the silver and the gold, and the cattle on a thousand hills, Ps 50:10. Their property, as well as their bodies and their spirits, they have devoted to him; and profess to desire to employ it as he shall direct and please. And yet, is it not clear that the sin of Ananias has not ceased in the church? How many professing Christians there are who give nothing really to God; who contribute nothing for the poor and needy; who give nothing, or next to nothing, to any purposes of benevolence; who would devote "millions" for their own gratification, and their families, but not a penny for "tribute" to God. The case of Ananias is to all such a case of most fearful warning. And on no point should Christians more faithfully examine themselves than in regard to the professed devotion of their property to God. If God punished this sin in the beginning of the Christian church, he will do it still in its progress; and in nothing have professed Christians more to fear the wrath of God than on this very subject. (7.) Sinners should fear and tremble before God. He holds their breath in his hands, he can cut them down in an instant. The bold blasphemer, the unjust, the liar, the scoffer, he can destroy in a moment, and sink them in all the woes of hell. Nor have they security that he will not do it. The profane man has no evidence that he will live to finish the curse which he has begun; nor the drunkard, that he will again become sober; nor the seducer, that God will not arrest him in his act of wickedness, and send him down to hell! The sinner walks over his grave, and over hell! In an instant he may die, and be summoned to the judgment-seat of God! How awful it is to sin in a world like this; and how fearful the doom which must soon overtake the ungodly. {c} "agreed together" Ac 5:2; Ps 50:18 {+} "tempt" "try" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 10 Verse 10. No Barnes text on this verse. {d} "fell she down" Act 5:5 {&} "straitway" "immediately" {+} "ghost" "expired" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 11 Verse 11. No Barnes text on this verse. {a} "great fear" Ac 2:43 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 12 Verse 12. And by the hands, etc. By the apostles. This verse should be read in connexion with Ac 5:15, to which it belongs. Signs and wonders. See Barnes "Ac 2:43". Miracles. See Barnes "Ac 2:43. With one accord. With one mind, or intention. See Barnes "Ac 1:14". In Solomon's porch. See Barnes "Mt 21:12 Joh 10:23. They were doubtless there for the purpose of worship. It does not mean that they were there constantly, but at the regular periods of worship. Probably they had two designs in this; one was to join in the public worship of God in the usual manner with the people, for they did not design to leave the temple-service; the other was that they might have opportunity to preach to the people assembled there. In the presence of the great multitudes who came up to worship, they had an opportunity of making known the doctrines of Jesus, and of confirming them by miracles, the reality of which could not be denied, and which could not be resisted, as proofs that Jesus was the Messiah. {b} "many signs" Ac 4:30; Ro 15:19; Heb 2:4 {*} "one accord" "consent" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 13 Verse 13. And of the rest. Different interpretations have been given of this expression. Lightfoot supposes that by the rest are meant the remainder of the one hundred and twenty disciples of whom Ananias had been one; and that they feared to put themselves on an equality with the apostles. But this interpretation seems to be far- fetched. Kuinoel supposes that by the rest are meant those who had not already joined with the apostles, whether Christians or Jews, and that they were deterred by the fate of Ananias. Priceeus, Morns, Rosenmiiller, Schleusner, etc., suppose that by the rest are meant the rich men, or the men of authority and influence among the Jews, of whom Ananias was one, and that they were deterred from it by the fate of Ananias. This is by far the most probable opinion, because (1.) there is an evident contrast between them and the people: the rest, i.e. the others of the rich and great, feared to join with them; but the people, the common people, magnified them. (2.) The fate of Ananias was fitted to have this effect on the rich and great. (3.) Similar instances had occurred before, that the great, though they believed on Jesus, yet were afraid to come forth publicly and profess him before men. See Joh 12:42,43; 5:44. (4.) The phrase the rest denotes sometimes that which is more excellent, or which is superior in value or importance to something else. See Lu 12:26. Join himself. Become united to, or associated with. The rich and the great then, as now, stood aloof from them, and were deterred by fear or shame from professing attachment to the Lord Jesus. But the people. The mass of the people; the body of the nation. Magnified them. Honoured them; regarded them with reverence and fear. {c} "and of the rest" Joh 12:42 {d} "but the people" Ac 4:21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 14 Verse 14. And believers. This is the name by which Christians were designated, because one of the main things that distinguished them was that they believed that Jesus was the Christ. It is also an incidental proof that none should join themselves to the church who are not believers, i.e. who do not profess to be Christians in heart and in life. Were the more added. The effect of all things was to increase the number of converts. Their persecutions, their preaching, and the judgment of God, all tended to impress the minds of the people, and to lead them to the Lord Jesus Christ. Comp. Ac 4:4. Though the judgment of God had the effect of deterring hypocrites from entering the church, though it produced awe and caution, yet still the number of true converts was increased. An effort to keep the church pure by wholesome discipline, by cutting off unworthy members, however rich or honoured, so far from weakening its true strength, has a tendency greatly to increase its numbers as well as its purity. Men will not seek to enter a corrupt church; or regard it as worth any thought to be connected with a society that does not endeavour to be pure. Multitudes. Comp. Ac 4:4. {e} "multitudes, both men and women" Ac 2:47 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 15 Verse 15. Insomuch. So that. This should be connected with Ac 5:12. Many miracles were wrought by the apostles, insomuch, etc. They brought forth. The people, or the friends of the sick, brought them forth. Beds. klinwn. This word denotes usually the soft and valuable beds on which the rich commonly lay. And it means that the rich, as well as the poor, were laid in the path of Peter and the other apostles. Couches. krabbatwn. The coarse and hard couches on which the poor used to lie, Mr 2:4,9,11,12; 6:55; Joh 5:8-12; Ac 9:33. The shadow of Peter. That is, they were laid in the path so that the shadow of Peter, as he walked, might pass over them. Perhaps the sun was near setting, and the lengthened shadow of Peter might be thrown afar across the way. They were not able to approach him on account of the crowd; and they imagined that if they could any how come under his influence, they might be healed. The sacred writer does not say, however, that any were healed in this way; nor that they were commanded to do this. He simply states the impression which was on the minds of the people that it might be. Whether they were healed by this, it is left for us merely to conjecture. An instance somewhat similar is recorded in Ac 19:12, where it is expressly said, that the sick were healed by contact with handkerchiefs and aprons that were brought from the body of Paul. Comp. also Mt 9:21,22, where the woman said respecting Jesus, "If I may but touch his garment, I shall be whole." Might overshadow. That his shadow might pass over them. Though there is no evidence that any were healed in this way, yet it shows the full belief of the people that Peter had the power of working miracles. Peter was supposed by them to be eminently endowed with this power, because it was by him that the lame man in the temple had been healed, Ac 3:4-6, and because he had been most prominent in his addresses to the people. The persons who are specified in this verse were those who dwelt at Jerusalem. {1} "into the streets" "in every street" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 16 Verse 16. There came also, etc. Attracted by the fame of Peter's miracles, as the people formerly had been by the miracles of the Lord Jesus. Vexed. Troubled, afflicted, or tormented. Unclean spirits. Possessed with devils; called unclean because they prompted to sin and impurity of life. See Barnes "Mt 4:23,24. And they were healed. Of these persons it is expressly affirmed that they were healed. Of those who were so laid as that the shadow of Peter might pass over them, there is no such affirmation. {a} "bringing sick folks" Mr 16:17,18; Joh 14:12 {b} "and they were healed" Jas 5:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 17 Verse 17. Then the High Priest. Probably Caiaphas. Comp. Joh 11:49. It seems from this place that he belonged to the sect of the Sadducees. It is certain that he had signalized himself by opposition to the Lord Jesus and to his cause, constantly. Rose up. This expression is sometimes redundant, and at others it means simply to begin to do a thing, or to resolve to do it. Comp. Lu 15:18. And all they that were with him. That is, all they that coincided with him in doctrine or opinion; or, in other words, that portion of the sanhedrim that was composed of Sadducees. There was a strong party of Sadducees in the sanhedrim; and perhaps at this time it was so strong a majority as to be able to control its decisions. Comp. Ac 23:6. Which is the sect. The word translated sect here is that from which we have derived our word heresy. It means simply sect, or party, and is not used in a bad sense, as implying reproach, or even error. The idea which we attach to it of error, and of denying fundamental doctrines in religion, is one that does not occur in the New Testament. Sadducees. See Barnes "Mt 3:7". The main doctrine of this sect was the denial of the resurrection of the dead. The reason why they were particularly opposed to the apostles, rather than the Pharisees, was that the apostles dwelt much on the resurrection of the Lord Jesus, which, if true, completely overthrew their doctrine. All the converts, therefore, that were made to Christianity, tended to diminish their numbers and influence; and also to establish the belief of the Pharisees in the doctrine of the resurrection. So long, therefore, as the effect of the labours of the apostles was to establish one of the main doctrines of the Pharisees, and to confute the Sadducees, so long we may suppose that the Pharisees would either favour them or be silent; and so long the Sadducees would be opposed to them, and enraged against them. One sect will often see with composure the progress of another that it really hates, if it will humble a rival. Even opposition to the gospel will sometimes be silent, provided the spread of religion will tend to humble and mortify those against whom we may be opposed. Were filled with indignation. Greek, Zeal. The word denotes any kind of fervour or warmth, and may be applied to any warm or violent affection of the mind, either envy, wrath, zeal, or love, Ac 13:45; Joh 2:17; Ro 10:2; 2 Co 7:7; 11:2. Here it probably includes envy and wrath. They were envious at the success of the apostles; at the number of converts that were made to a doctrine that they hated; they were envious that the Pharisees were deriving such an accession of strength to their doctrine of the resurrection; and they were indignant that they regarded so little their authority, and disobeyed the solemn injunction of the sanhedrim. Compare Ac 4:18-21. {c} "and were filled" Ac 4:1,2 {1} "indignation" "envy" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 18 Verse 18. The common prison. The public prison; or the prison for the keeping of common and notorious offenders. {d} "common prison" Ac 12:5-7; 16:23-27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 19 Verse 19. But the angel of the Lord. This does not denote any particular angel, but simply an angel. The article is not used in the original. The word angel denotes, properly, a messenger, and particularly it is applied to the pure spirits that are sent to this world on errands of mercy. See Barnes "Mt 1:20". The case here was evidently a miracle. An angel was employed for this special purpose; and the design might have been, (1.) to reprove the Jewish rulers, and to convince them of their guilt in resisting the gospel of God; (2.) to convince the apostles more firmly of the protection and approbation of God; (3.) to encourage them more and more in their work, and in the faithful discharge of their high duty; and, (4.) to give the people a new and impressive proof of the truth of the message which they bore. That they were imprisoned would be known to the people. That they were made as secure as possible was also known. When, therefore, the next morning, before they could have been tried or acquitted, they were found again in the temple, delivering the same message still, it was a new and striking proof that they were sent by God. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 20 Verse 20. In the temple. In a public and conspicuous place. In this way there would be a most striking exhibition of their boldness; a proof that God had delivered them; and a manifestation of their purpose to obey God rather than man. All the words. All the doctrines. Comp. Joh 6:68, "Thou hast the words of eternal life." Of this life. Pertaining to life, to the eternal life which they taught through the resurrection and life of Jesus. The word life is used sometimes to express the whole of religion, as opposed to the spiritual death of sin. See Joh 1:4; 3:36. Their deliverance from prison was not that they might be idle, and escape to a place of safety. Again they were to engage at once in the toils and perils which they had just before encountered. God delivers us from danger sometimes, that we may plunge into new dangers; he preserves us from calamity, that we may be tried in some new furnace of affliction; and he calls us to encounter trials simply because he demands it, and as an expression of gratitude to him for his gracious interposition. {e} "all the words" Ex 24:3 {f} "of this life" Joh 6:63,68; 17:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 21 Verse 21. Early in the morning. Greek, At the break of day. Comp. Lu 24:1; Joh 8:2. Called the council together. The sanhedrim, or the great council of the nation. This was clearly for the purpose of trying the apostles for disregarding their commandments. And all the senate. Greek, Eldership. Probably these were not a part of the sanhedrim, but were men of age and experience, who (in Ac 4:8; 25:15) are called elders of the Jews, and who were present for the sake of counsel and advice in a case of emergency. {g} "the high priest" Ac 4:5,6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 22 Verse 22. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 23 Verse 23. Found we shut. It had not been broken open; and there was therefore clear proof that they had been delivered by the interposition of God. Nor could they have been released by the guard, for they were keeping watch, as if unconscious that anything had happened, and the officers had the only means of entering the prison. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 24 Verse 24. The captain of the temple. See Barnes "Ac 4:1". Doubted of them. They were in perplexity about these things. The word rendered doubted denotes that state of anxiety which arises when a man has lost his way, or when he does not know what to do to escape from a difficulty. See Lu 9:7. Whereunto this would grow. What this would be; or what would be the result or end of these events. For, (1.) their authority was disregarded; (2.) God had opposed them by a miracle; (3.) the doctrines of the apostles were gaining ground; (4.) Their efforts to oppose themhad been in vain. They need not have doubted; but sinners are not disposed to be convinced of the truth of religion. {h} "and captain of the temple" Ac 4:1 {*} "this would grow" "what this would become" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 25 Verse 25. No notes from Barnes on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 26 Verse 26. Without violence. Not by force; not by binding them. Comp. Mt 27:22. The command of the sanhedrim was sufficient to secure their presence, as they did not intend to refuse to answer for any alleged violation of the laws. Besides, their going before the council would give them another noble opportunity to bear witness to the truth of the gospel. Christians, when charged with a violation of the laws of the land, should not refuse to answer. Ac 25:11, "If I be an offender, or have committed anything worthy of death, I refuse not to die." It is a part of our religion to yield obedience to all the just laws of the land, and to evince respect for all that are in authority, Ro 13:1-7. For they feared the people. The people were favourable to the apostles. If violence had been attempted, or they had been taken in a cruel and forcible manner, the consequence would have been a tumult and bloodshed. In this way, also, the apostles showed that they were not disposed to excite tumult. Opposition by them would have excited commotion; and though they would have been rescued, yet they resolved to show that they were not obstinate, contumacious, or rebellious, but were disposed, as far as it could be done with a clear conscience, to yield obedience to the laws of the land. {a} "for they feared" Mt 21:26 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 27 Verse 27. No notes from Barnes on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 28 Verse 28. Straitly command you. Did we not command you with a threat? Ac 4:17,18,21. In this name. In the name of Jesus. Ye have filled Jerusalem. This, though not so designed, was an honourable tribute to the zeal and fidelity of the apostles. When Christians are arraigned or persecuted, it is well if the only charge which their enemies can bring against them is that they have been distinguished for zeal and success in propagating their religion. See 1 Pe 4:16, "If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." Also Ac 5:13-15. Intend to bring this man's blood upon us. To bring one's blood upon another is a phrase denoting to hold or to prove him guilty of murdering the innocent. The expression here charges them with designing to prove that they had put Jesus to death when he was innocent; to convince the people of this, and thus to enrage them against the sanhedrim; and also to prove that they were guilty, and were exposed to the Divine vengeance for having put the Messiah to death. Comp. Ac 2:23,36; 3:15; 7:52. That the apostles did intend to charge them with being guilty of murder, is clear; but it is observable that on this occasion they had said nothing of this; and it is further observable that they did not charge it on them except in their presence. See the places just referred to. They took no pains to spread this among the people, except as the people were necessary to the crime of the rulers, Ac 2:23,36. Their consciences were not at ease, and the remembrance of the death of Jesus would occur to them at once at the sight of the apostles. {b} "straitly command" Ac 4:18 {c} "this man's blood" Mt 27:25; Ac 2:23,36; 3:15; 7:52 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 29 Verse 29. We ought to obey, etc. See Barnes "Ac 4:19" {d} "ought to obey" Ac 4:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 30 Verse 30. Raised up Jesus. This refers to his resurrection. Hanged on a tree. That is, on the cross, Ga 3:13; 1 Pe 2:24; Ac 10:39; 13:29. This is the amount of Peter's defence. He begins with the great principle, (Ac 5:29,) which they could not gainsay, that God ought to be obeyed rather than man. He then proceeds to state that they were convinced that God had raised up Jesus from the dead. And as they had such decisive evidence of that, and were commanded by the authority of the Lord Jesus to be witnesses of that, and had constant evidence that God had done it, they were not at liberty to be silent. They were bound to obey God rather than the sanhedrim, and to make known everywhere the fact that the Lord Jesus was risen. The remark that God had raised up Jesus, whom they had slain, does not seem to have been made to irritate or to reproach them, but mainly to identify the person that had been raised. It was also a confirmation of the truth and reality of the miracle. Of his death they had no doubt, for they had been at pains to certify it, Joh 19:31-34. It is certain, however, that Peter did not shrink from charging on them their guilt; nor was he at any pains to soften or mitigate the severe charge that they had murdered their own Messiah. {e} "hanged" Ga 3:13 {*} "tree" "Cross" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 31 Verse 31. Him hath God exalted. See Barnes "Ac 2:33". To be a Prince. archgon, See Barnes "Ac 3:16". In that place he is called "the Prince of life." Here it means that he is actually in the exercise of the office of a Prince or a King, at the right hand of his Father. The title Prince, or King, was one which was well known as applied to the Messiah. It denotes that he has dominion and power, especially the power which is needful to give repentance and the pardon of sins. A Saviour. See Barnes "Mt 1:21". To give repentance. The word repentance here is equivalent to reformation, and a change of life. The expression here does not differ from what is said in Ac 3:26. To Israel. This word properly denotes the Jews; but his office was not to be confined to the Jews. Other passages show that it would be also extended to the Gentiles. The reasons why the Jews are particularly specified here are, probably, (1.) because the Messiah was long promised to the Jewish people, and his first work was there; and, (2,) because Peter was addressing Jews, and was particularly desirous of leading them to'repentance. Forgiveness of sins. Pardon of sin; the act which can be performed by God only, Mr 2:7. If it be asked in what sense the Lord Jesus gives repentance, or how his exaltation is connected with it, we may answer, (1.) His exaltation is evidence that his work was accepted, and thus a foundation is laid by which repentance is available, and may be connected with pardon. Unless there was some way of forgiveness, sorrow for sin would be of no value, even if exercised. The relentings of a culprit condemned for murder would be of no avail, unless the executive can consistently pardon him; nor would relentings in hell be of avail, for there is no promise of forgiveness. But Jesus Christ by his death has laid a foundation by which repentance may be accepted. (2.) He is entrusted with all power in heaven and earth with reference to this, to apply his work to men; or, in other words, to bring them to repentance. See Joh 17:2; Mt 28:18. (3.) His exaltation is immediately connected with the bestowment of the Holy Spirit, by whose influence men are brought to repentance, Joh 16:7-11. The Spirit is represented as being sent by him as well as by the Father, Joh 15:26; 16:7. (4.) Jesus has power in this state of exaltation over all things that can affect the mind. He sends his ministers; he directs the events of sickness or disappointment, of health or prosperity, that will influence the heart. There is no doubt that he can so recall the sins of the past life, and refresh the memory, as to overwhelm the soul in the consciousness of guilt. Thus also he can appeal to man by his goodness, and by a sense of his mercies; and especially he can so present a view of his life and death as to affect the heart, and show the evil of the past life of the sinner. Knowing the heart, he knows all the avenues by which it can be approached; and in an instant he can overwhelm the soul with the remembrance of crime. It was proper that the power of pardon should be lodged with the same Being that has the power of producing repentance. Because, (1.) the one appropriately follows the other. (2.) They are parts of the same great work, the work which the Saviour came to do, to remove sin with all its effects from the human soul. This power of pardon Jesus exercised when he was on the earth; and this he can now dispense in the heavens, Mr 2:9-11. And from this we may learn, (1.) that Jesus Christ is Divine. It is a dictate of natural religion that none can forgive sins against God, but God himself. None can pardon but the Being who has been offended. And this is also the dictate of the Bible. The power of pardoning sin is one that God claims as his prerogative; and it is clear that it can appertain to no other. See Isa 43:25; Da 9:9; Ps 130:4. Yet Jesus Christ exercised this power when on earth; gave evidence that the exercise of that power was one that was acceptable to God by working a miracle, and removing the consequences of sin with which God had visited the sinner, (Mt 9:6;) and exercises it still in heaven. He must, therefore, be Divine. (2.) The sinner is dependent on him for the exercise of repentance and forgiveness. (3.) The proud sinner must be humbled at his feet. He must be willing to come and receive eternal life at his hands. No step is more humiluating than this for proud and hardened men; and there is none which they are more reluctant to do. We always shrink from coming into the presence of one whom we have offended; we are extremely reluctant to confess a fault; but it must be done, or the soul must be lost for ever. (4.) Christ has power to pardon the greatest offender. He is exalted for this purpose; and he is fitted to his work. Even his murderers he could pardon; and no sinner need fear that he who is a Prince and a Saviour at the right hand of God is unable to pardon every sin. To him we may come with confidence; and when pressed with the consciousness of the blackest crimes, and when we must feel that we deserve eternal death, we may confidently roll all on his arm. {f} "exalted" Php 2:9 {g} "a Prince" Isa 9:6 {h} "Saviour" Mt 1:21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 32 Verse 32. And we are his witnesses. For this purpose they had been appointed, Ac 1:8,21,22; 2:32; 3:15; Lu 24:48. Of these things. Particularly of the resurrection of the Lord Jesus, and of the events which had followed it. Perhaps, however, he meant to include everything pertaining to the life, teachings, and death of the Lord Jesus. And so is also, etc. The descent of the Holy Ghost to endow them with remarkable gifts, (Ac 2:1-4,) to awaken and convert such a multitude, (Ac 2:41; 4:4; 5:14, ) was an unanswerable attestation of the truth of these doctrines, and of the Christian religion. So manifest and decided was the presence of God attending them, that they could have no doubt that what they said was true; and so open and public was this attestation, that it was an evidence to all the people of the truth of their doctrine. {a} "witnesses" Lu 24:48 {*} "Holy Ghost" "Holy Spirit" {b} "whom God hath given" Ac 2:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 33 Verse 33. When they heard that. That which the apostle Peter had said; to wit, that they were guilty of murder; that Jesus was raised up; and that he stir lived as the Messiah. They were cut to the heart. The word used here properly denotes to cut with a saw; and as applied to the mind, it means, to be agitated with rage and indignation, as if wrath should seize upon the mind as a saw does upon wood, and tear it violently, or agitate it severely. It is commonly used in connexion with the heart; and means that the heart is violently agitated, and rent with rage. See Ac 7:54. It is not used elsewhere in the New Testament. The reasons why they were thus indignant were, doubtless, (1.) because the apostles had disregarded their command; (2.) because they charged them with murder; (3.) because they affirmed the doctrine of the resurrection of Jesus, and thus tended to overthrow the sect of the Sadducees. The effect of the doctrines of the gospel is, often, to make men enraged. Took counsel. The word rendered took counsel denotes, commonly, to will; then, to deliberate; and, sometimes, to decree, or to determine. It doubtless implies here that their minds were made up to do it; but probably the formal decree was not passed to put them to death. {c} "they were cut" Ac 7:54 {+} "slay" "Kill" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 34 Verse 34. Then stood there up one. He rose, as is usual in deliberative assemblies, to speak. In the council. In the sanhedrim, Ac 4:15. A Pharisee. The high priest and those who had been most active in opposing the apostles were Sadducees. The Pharisees were opposed to them particularly on the doctrine in regard to which the apostles were so strenuous, the resurrection of the dead. See Barnes "Mt 3:7". Comp. Ac 23:6. Gamaliel. This name was very common among the Jews. Dr. Lightfoot says, that this man was the teacher of Paul, (Ac 22:3,) the son of the Simon who took the Saviour in his arms, (Lu 2) and the grandson of the famous Hillel, and was known among the Jews by the title of Rabban Gamaliel the elder. There were other men of this name, who were also eminent among the Jews. This man is said to have died eighteen years before the destruction of Jerusalem; and he died as he had lived, a Pharisee. There is not the least evidence that he was a friend of the Christian religion; but he was evidently a man of far more liberal views than the other members of the sanhedrim. A doctor of the law. That is, a teacher of the Jewish law; one whose province it was to interpret the laws of Moses, and probably to preserve and transmit the traditional laws of the Jews. See Barnes "Mt 15:3". So celebrated was he, that Saul of Tarsus went to Jerusalem to receive the benefit of his instructions, Ac 22:3. Had in reputation among all the people. Honoured by all the people. His advice was likely, therefore, to be respected. To put the apostles forth. This was done doubtless, because, if the apostles had been suffered to remain, it was apprehended that they would take fresh courage, and be confirmed in their purposes. It was customary, besides, when they deliberated, to command those accused to retire, Ac 4:15. A little space. A little time, Lu 22:58. {d} "a doctor of the law" Ac 22:3 {&} "a little space" "To send the apostles our for a short time" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 35 Verse 35. No Barnes text on this verse. {*} "touching" "with respect to" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 36 Verse 36. For before these days. The advice of Gamaliel was to suffer these men to go on. The arguments by which he enforced his advice were, (1.) that there were cases or precedents in point, (Ac 5:36,37;) and, (2.) that if it should turn out to be of God, it would be a solemn affair to be involved in the consequences of opposing him. How long before those days this transaction occurred cannot now be determined, as it is not certain to what case Gamaliel refers. Rose up. That is, commenced or excited an insurrection. Theudas, This was a name quite common among the Jews. Of this man nothing more is known than is here recorded. Josephus (Antiq. b. xx. chap. v.) mentions one Theudas, in the time of Fadus the procurator of Judea, in the reign of the emperor Claudius, (A.D. 45 or 46,) who persuaded a great part of the people to take their effects with him, and follow him to the river Jordan. He told them he was a prophet, and that he would divide the river, and lead them over. Fadus, however, came suddenly upon them, and slew many of them. Theudas was taken alive, and conveyed to Jerusalem, and there beheaded. But this occurred at least ten or fifteen years after this discourse of Gamaliel. Many efforts have been made to reconcile Luke and Josephus, on the supposition that they refer to the same man. Lightfoot supposed that Josephus had made an error in chronology. But there is no reason to suppose that there is reference to the same event; and the fact that Josephus has not recorded the insurrection referred to by Gamaliel, does not militate at all against the account in the Acts. For (1.) Luke, for anything that appears to the contrary, is quite as credible an historian as Josephus. (2.) The name Theudas was a common name among the Jews; and there is no improbability that there were two leaders of an insurrection of this name. If it is improbable, the improbability would affect Josephus's credit as much as that of Luke. (3.) It is altogether improbable that Gamaliel should refer to a case which was not well authenticated; and that Luke should record a speech of this kind unless it was delivered, when it would be so easy to detect the error. (4.) Josephus has recorded many instances of insurrection and revolt. He has represented the country as in an unsettled state, and by no means professes to give an account of all that occurred. Thus he says, (Antiq. xvii. x. § 4,) that there were "at this time ten thousand other disorders in Judea;" and (&8) that "Judea was full of robberies." When this Theudas lived cannot be ascertained; but as Gamaliel mentions him before Judas of Galilee, it is probable that he lived not far from the time that our Saviour was born--at a time when many false prophets appeared, claiming to be the Messiah. Boasting himself to be somebody. Claiming to be an eminent prophet probably, or the Messiah. Obeyed him. The word used here is the one commonly used to denote belief. As many as believed on him, or gave credit to his pretensions. {1} "these days" "In the third year before the account called A. D." {2} "obeyed" "believed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 37 Verse 37. Judas of Galilee. Josephus has given an account of this man, (Antiq. b. xvii. chap. x. § 5,) and calls him a Galilean. He afterwards calls him a Gualonite, and says he was of the city of Gamala, (Antiq. xviii, i. 1.) In this place, he says that the revolt took place under Cyrenius, a Roman senator, who came into "Syria to be judge of that nation, and to take account of their substance." "Moreover," says he, "Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus's money." "Yet Judas taking with him Saddouk, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty," etc. This revolt, he says, was the commencement of the series of revolts and calamities that terminated in the destruction of the city, temple, and nation. In the days of the taxing. Or, rather, the enrolling, or the census. Josephus says, it was designed to take an account of their substance. Comp. Lu 2:1,2. {*} "taxing" "enrollment" {a} "he also perished" Lu 13:1,2 {b} "let them alone" Pr 21:30; Isa 8:10; Mt 15:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 38 Verse 38. Refrain from these men. Cease to oppose them, or to threaten them. The reason why he advised this, he immediately adds: that if it were of men, it would come to nought; if of God, they could not overthrow it. This counsel. This plan, or purpose. If the apostles had originated it for the purposes of imposture. It will come to nought. Gamaliel inferred that from the two instances which he specified. They had been suppressed without the interference of the sanhedrim; and he inferred that this would also die away if it was a human device. It will be remembered that this is the mere advice of Gamaliel, who was not inspired; and that this opinion should not be adduced to guide us, except as it was an instance of great shrewdness and prudence. It is, doubtless, right to oppose error in the proper way and with the proper temper--not with arms, or vituperation, or with the civil power, but with argument and kind entreaty. But the sentiment of Gamaliel is full of wisdom in regard to error. For, (1.) the very way to exalt error into notice, and to confirm men in it, is to oppose it in a harsh, authoritative, and unkind manner. (2.) Error, if left alone, will often die away itself. The interest of men in it will often cease as soon as it ceases to be opposed; and having nothing to fan the flame, it will expire. It is not so with truth. (3.) In this respect the remark may be applied.to the Christian religion. It has stood too long, and in too many circumstances of prosperity and adversity, to be of men. It has been subjected to all trials from its pretended friends and real foes; and it still lives as vigorous and flourishing as ever. Other kingdoms have changed; empires have risen and fallen since Gamaliel spoke this; systems of opinion and belief have had their day, and expired; but the preservation of the Christian religion, unchanged through so many revolutions, and in so many fiery trials, shows that it is not of men, but of God. The argument for the Divine origin of the Christian religion from its perpetuity, is one that can be applied to no other system that has been, or that now exists. For Christianity has been opposed in every form. It confers no temporal conquests, and appeals to no base and strong native passions. Mohammedanism is supported by the sword and the state; paganism relies on the arm of the civil power and the terrors of superstition, and is sustained by all the corrupt passions of men; atheism and infidelity have been short-lived, varying in their forms--dying today, and tomorrow starting up in a new form--never organized, consolidated, or pure, and never tending to promote the peace or happiness of men. Christianity, without arms or human power, has lived, holding its steady and triumphant movements among men, regardless alike of the opposition of its foes, and of the treachery of its pretended friends. If the opinion of Gamaliel was just, it is from God; and the Jews particularly should regard as important an argument derived from the opinion of one of the wisest of their ancient Rabbins. {b} "let them alone" Pr 21:30; Isa 8:10; Mt 15:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 39 Verse 39. But if it be of God. If God is the Author of this religion. From this it seems that Gamaliel supposed that it was at least possible that this religion was Divine. He evinced a far more candid mind than did the rest of the Jews; but still it does not appear that he was entirely convinced. The arguments which could not but stagger the Jewish sanhedrim, were those drawn from the resurrection of Jesus, the miracle on the day of Pentecost, the healing of the lame man in the temple, and the release of the apostles from the prison. Ye can not overthrow it. Because (1) God has almighty power, and can execute his purposes; (2.) because he is unchanging, and will not be diverted from his plans, Job 23:13,14. The plan which God forms must be accomplished. All the devices of man are feebleness when opposed to him, and he can dash them in pieces in an instant. The prediction of Gamaliel has been fulfilled. Men have opposed Christianity in every way, but in vain. They have reviled it; have persecuted it; have resorted to argument and to ridicule, to fire, and fagot, and sword; they have called in the aid of science; but all has been in vain. The more it has been crushed, the more it has risen, and still exists with as much life and power as ever. The preservation of this religion amidst so much and so varied opposition, proves that it is of God. No severer trial can await it than it has already experienced; and as it has survived so many storms and trials, we have every evidence that, according to the predictions, it is destined to live, and to fill the world. See Barnes "Mt 16:18"; Isa 54:17; 55:11; Da 4:35. Lest. That is, if you continue to oppose it, you may be found to have been opposing God. Haply. Perhaps. In the Greek this is lest at any time; that is, at some future time, when too late to retract your doings, etc. Ye be found. It shall appear that you have been opposing God. Even to fight against God. Greek, yeomacoi. The word occurs nowhere else in the New Testament. To fight against God is to oppose him, or to maintain an attitude of hostility against him. It is an attitude that is most fearful in its character, and will most certainly be attended with an overthrow. No condition can be more awful than such an opposition to the Almighty; no overthrow more terrible than that which must follow such opposition. Comp. Ac 9:5; 23:9. Opposition to the gospel, in the Scriptures, is uniformly regarded as opposition to God, Mt 12:30; Lu 11:23. Men may be said to fight against God in the following ways, or on the following subjects: (1.) When they oppose his gospel, its preaching, its plans, its influence among men; when they endeavour to prevent its spread, or to withdraw their families and friends from its influence. (2.) When they oppose the doctrines of the Bible. When they become angry that the real truths of religion are preached; and suffer themselves to be irritated and excited, by an unwillingness that those doctrines should be true, and should be presented to men. Yet this is no uncommon thing. Men by nature do not love those doctrines, and they are often indignant that they are preached. Some of the most angry feelings which men ever have arise from this source; and man can never find peace until he is willing that God's truth should exert its influence on his own soul, and rejoice that it is believed and loved by others. (3.) Men oppose the law of God. It seems to them too stern and harsh. It condemns them; and they are unwilling that it should be applied to them. There is nothing which a sinner likes less than he does the pure and holy law of God. (4.) Sinners fight against the providence of God. When he afflicts them, they rebel. When he takes away their health, or property, or friends, they murmur. They esteem him harsh and cruel; and, instead of finding peace by submission, they greatly aggravate their sufferings, and infuse a mixture of wormwood and gall into the cup, by murmuring and repining. There is no peace in affliction but in the feeling that God is right. And until this belief is cherished, the wicked will be like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Isa 57:20. Such opposition to God is as wicked as it is foolish. The Lord gave, and has a right to remove our comforts; and we should be still, and know that he is God. (5.) Sinners fight against God when they resist the influences of his Spirit; when they oppose serious thoughts; when they seek evil or gay companions and pleasures rather than submit to God; and when they resist all the entreaties of their friends to become Christians. All these may be the appeals which God is making to men to be prepared to meet him. And yet it is common for sinners thus to stifle conviction, and refuse even to think of their eternal welfare. Nothing can be an act of more direct and deliberate wickedness and folly than this. Without the aid of the Holy Spirit none can be saved; and to resist his influences is to put away the only prospect of eternal life. To do it, is to do it over the grave; not knowing that another hour or day may be granted; and not knowing that, if life is prolonged, the Spirit will ever strive again with the heart. In view of this verse we may remark, (1.) that the path of wisdom is to submit at once to all the requirements of God. Without this, we must expect conflicts with him, and perils and ruin. No man can be opposed to God without endangering himself every minute. (2.) Submission to God should be entire. It should extend to every doctrine and demand; every law, and every act of the Almighty. In all his requirements, and in all afflictions, we should submit to him, and thus only shall we find peace. (3.) Infidels and scoffers will gain nothing by opposing God. They have thus far been thwarted and unsuccessful; and they will be still. None of their plans have succeeded; and the hope of destroying the Christian religion, after the efforts of almost two thousand years, must be vain, and will recoil with tremendous vengeance on those who make them. {c} "if it be of God" Job 34:29; 1 Co 1:25 {*} "haply" "Perhaps" {d} "fight against God" Ac 9:5; 23:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 40 Verse 40. And to him they agreed. Greek, They were persuaded by him; or they trusted to him. They agreed only so far as their design of putting them to death was concerned. They abandoned that design. But they did not comply with his advice to let them entirely alone. And beaten them. The usual amount of lashes which were inflicted on offenders was thirty-nine, 2 Co 11:24. Beating, or whipping, was a common mode of punishing minor offences among the Jews. It was expressly foretold by the Saviour that the apostles would be subjected to this, Mt 10:17. The reason why they did not adopt the advice of Gamaliel altogether, doubtless was, that if they did, they feared that their authority would be despised by the people. They had commanded them not to preach; they had threatened them, (Ac 4:18; 5:28;) they had imprisoned them, (Ac 5:18;) and now, if they suffered them to go without even the appearance of punishment, their authority, they feared, would be despised by the nation, and it would be supposed that the apostles had triumphed over the sanhedrim. It is probable, also, that they were so indignant, that they could not suffer them to go without the gratification of subjecting them to the public odium of a whipping. Men, if they cannot accomplish their full purposes of malignity against the gospel, will take up with even some petty annoyance and malignity, rather than let it alone. {a} "beaten them" Mt 10:17 {b} "commanded" Ac 4:18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 41 Verse 41. Rejoicing. Nothing to most men would seem more disgraceful than a public whipping. It is a punishment inflicted usually not so much because it gives pain, as because it is esteemed to be attended with disgrace. The Jewish rulers, doubtless, desired that the apostles might be so affected with the sense of this disgrace as to be unwilling to appear again in public, or to preach the gospel any more. Yet in this they were disappointed. The effect was just the reverse. If it be asked why they rejoiced in this manner, we may reply, (1.) because they were permitted thus to imitate the example of the Lord Jesus. He had been scourged and reviled, and they were glad that they were permitted to be treated as he was. Comp. Php 3:10; Col 1:24; 1 Pe 4:13, "Rejoice, inasmuch as ye are partakers of Christ's sufferings." (2.) Because, by this, they had evidence that they were the friends and followers of Christ. It was clear they were engaged in the same cause that he was; enduring the same sufferings; and striving to advance the same interests. As they loved the cause, therefore they would rejoice in enduring even the shame and sufferings which the cause of necessity involved. The kingdom of the Redeemer was an object so transcendantly important, that for it they were willing to endure all the afflictions and disgrace which it might involve. (3.) They had been told to expect this; it was a part of their enterprise. They had been warned of these things, and they now rejoiced that they had this evidence that they were engaged in the cause of truth, Mt 5:11,12; 10:17,22; 2 Co 12:10; Php 1:29; Jas 1:2. (4.) Religion appears to a Christian so excellent and lovely, that he is willing, for its sake, to endure trial, and persecution, and death. With all this, it is infinite gain; and we should be willing to endure these trials, if, by them, we may gain a crown of glory. Comp. Mr 10:30. (5.) Christians are the professed friends of Christ. We showy attachment for friends by being willing to suffer for them; to bear contempt and reproach on their account; and to share their persecutions, sorrows, and calamities. (6.) The apostles were engaged in a cause of innocence, truth, and benevolence. They had done nothing of which to be ashamed; and they rejoiced, therefore, in a conscience void of offence, and in the consciousness of integrity and benevolence. When other men disgrace themselves by harsh, or vile, or opprobrious language or conduct towards us, we should not feel that the disgrace belongs to us. It is theirs; and we should not be ashamed or distressed, though their rage should fall on us. See 1 Pe 4:14-16. Counted worthy. Esteemed to be deserving. That is, esteemed fit for it by the sanhedrim. It does not mean that God esteemed them worthy, but that the Jewish council judged them fit to suffer shame in this cause. They evinced so much zeal and determination of purpose, that they were judged fit objects to be treated as the Lord Jesus had himself been. To suffer shame. To be dishonoured or disgraced in the estimation of the Jewish rulers. The particular disgrace to which reference is made here was whipping. To various other kinds of shame they were also exposed. They were persecuted, reviled, and finally put to death. Here we may remark, that a profession of the Christian religion has been in all ages esteemed by many to be a disgrace. The reasons are, (1.) that Jesus is himself despised; (2.) that his precepts are opposed to the gaiety and follies of the world; (3.) that it attacks that on which the men of the world pride themselves--rank, wealth, fashion; (4.) that it requires a spirit which the world esteems mean and grovelling-- meekness, humility, self-denial, patience, forgiveness of injuries; and, (5.) that it requires duties--prayer, praise, seriousness, benevolence-which the men of the world despise. All these things the world esteem degrading and mean; and hence they endeavour to subject those who practise them to disgrace. The kinds of disgrace to which Christians have been subjected are too numerous to be mentioned here. In former times they were subjected to the loss of property, of reputation, and to all the shame of public punishment, and to the terrors of the dungeon, the stake, or the rack. One main design of persecution was to select a kind of punishment so disgraceful as to deter others from professing religion. Disgrace even yet may attend it. It may subject one to the ridicule of friends--of even a father, mother, or brother. Christians hear their opinions abused; their names vilified; their Bible travestied; the name of their God profaned, and of their Redeemer blasphemed. Their feelings are often wantonly and rudely torn by the cutting sarcasm, or the bitter sneer. Books and songs revile them; their peculiarities are made the occasion of indecent merriment on the stage and in novels; and in this way they are still subjected to shame for the name of Jesus. Every one who becomes a Christian should remember that this is a part of his inheritance, and should not esteem it dishonourable to be treated as his Master was before him, Joh 15:18-20; Mt 10:25. For his name. For attachment to him. See Barnes "Ac 2:46". {c} "rejoicing" Mt 5:12; 2 Co 12:10; Php 1:29; Jas 1:2; 1 Pe 4:13-16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 5 - Verse 42 Verse 42. And daily. Comp. 2 Ti 4:2. See Barnes "Ac 2:46". {d} "daily in the temple" 2 Ti 4:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 1 CHAPTER 6 Verse 1. In those days, etc. The first part of this chapter contains an account of the appointment of deacons. It may be asked, perhaps, why the apostles did not appoint these officers at the first organization of the church? To this question we may reply, that it was better to defer the appointment until an occasion should occur when it should appear to be manifestly necessary and proper. When the church was small, its alms could be distributed by the apostles themselves without difficulty; but when it was greatly increased in when its charities would be multiplied, and when the distribution might give rise to contentions, it was necessary that this matter should be entrusted to the hands of laymen, and that the ministry should be freed from all embarrassment, and all suspicions of dishonesty and unfairness in regard to pecuniary matters. It has never been found to be wise that the temporal affairs of the church should be entrusted in any considerable degree to the clergy; and they should be freed from such sources of difficulty and embarrassment. Was multiplied. By the accession of the three thousand on the day of Pentecost, and of those who were subsequently added, Ac 4:4; 5:14. A murmuring. A complaint--as if there had been partiality in the distribution. Of the Grecians. There has been much diversity of opinion in regard to these persons, whether they were Jews that had lived among the Gentiles, and who spoke the Greek language, or whether they were proselytes from the Gentiles. The former is probably the correct opinion. The word here used is not that which is usually employed to designate the inhabitants of Greece, but it properly denotes those who imitate the customs and habits of the Greeks, who use the Greek language, etc. In the time when the gospel was first preached, there were two classes of Jews-- those who remained in Palestine, who used the Hebrew language, etc., and who were appropriately called Hebrews; and those who were scattered among the Gentiles, who spoke the Greek language, and who used, in their synagogues, the Greek translation of the Old Testament called the Septuagint. These were called Hellenists, or, as it is in our translation, Grecians. See Barnes "Joh 7:36". These were doubtless the persons mentioned here--not those who were proselyted from Gentiles, but those who were not natives of Judea, who had come up to Jerusalem to attend the great festivals of the Jews. See Ac 2:5,9-11. Dissensions would be very likely to arise between these two classes of persons. The Jews of Palestine would pride themselves much on the fact that they dwelt in the land of the patriarchs, and the land of promise; that they used the language which their fathers spoke, and in which the oracles of God were given; and that they were constantly near the temple, and regularly engaged in its solemnities. On the other hand, the Jews from other parts of the world would be suspicious, jealous, and envious of their brethren, and would be likely to charge them with partiality, or of taking advantage in their intercourse with them. These occasions of strife would not be destroyed by their conversion to Christianity, and one of them is furnished on this occasion. Because their widows, etc. The property which had been contributed, or thrown into common stock, was understood to be designed for the equal benefit of all the poor, and particularly it would seem for the poor widows. The distribution before this seems to have been made by the apostles themselves--or possibly, as Mosheim conjectures, (Comm. de rebus Christianovum ante Constantinure, p. 139, 118,) the apostles committed the distribution of these funds to the Hebrews, and hence the Grecians are represented as murmuring against them, and not against the apostles. In the daily ministration. In the daily distribution which was made for their wants. Comp. Ac 4:35. The property was contributed doubtless with an understanding that it should be equally and justly distributed to all classes of Christians that had need. It is clear from the Epistles that widows were objects of special attention in the primitive church, and that the first Christians regarded it as a matter of indispensable obligation to provide for their wants, 1 Ti 5:3,9,10,16; Jas 1:27. {*} "Grecians" "Hellenistic Greeks" {e} "against the Hebrews" Ac 9:29; 11:20 {a} "neglected" Ac 4:35 {+} "ministration" "distribution of alms" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 2 Verse 2. Then the twelve. That is, the apostles. Matthias had been added to them after the apostasy of Judas, which had completed the original number. The multitude of the disciples. It is not necessary to suppose that all the disciples were convened, which amounted to many thousands, but that the business was laid before a large number; or perhaps the multitude here means those merely who were more particularly interested in the matter, and who had been engaged in the complaint. It is not reason. The original words used here properly denote, it is not pleasing, or agreeable; but the meaning evidently is, it is not fit, or proper. It would be a departure from the design of their appointment, which was to preach the gospel, and not to attend to the pecuniary affairs of the church. Leave the word of God. That we should neglect, or abandon the preaching of the gospel so much as would be necessary, if we attended personally to the distribution of the alms of the church. The gospel is here called the word of God, because it is his message; it is that which he has spoken; or which he has commanded to be proclaimed to men. Serve tables. This expression properly denotes to take care of, or to provide for the table, or for the daily wants of the family. It is an expression that properly applies to a steward, or a servant. The word tables is, however, sometimes used with reference to money, as being the place where money was kept for the purpose of exchange, etc., Mt 21:12; 25:27. Here the expression means, therefore, to attend to the pecuniary transactions of the church, and to make the proper distribution for the wants of the poor. {b} "It is not reason" Ex 18:17-26 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 3 Verse 3. Look ye out. Select, or choose. As this was a matter pertaining to their own pecuniary affairs, it was proper that they should be permitted to choose such men as they could confide in. By this means the apostles would be free from all suspicions. It could not be pretended that they were partial, nor could it ever be charged on them that they wished to embezzle a part of the funds by managing them themselves, or by entrusting them to men of their own selection. It follows from this, also, that the right of selecting deacons resides in the church, and does not pertain to the ministry. And it is evidently proper that men who are to be entrusted with the alms of the church should be selected by the church itself. Among you. That is, from among the Grecians and Hebrews, that there may be justice done, and no further cause of complaint. Seven men. Seven was a sacred number among the Hebrews, but there does not appear to have been any mystery in choosing this number. It was a convenient number, sufficiently numerous to secure the faithful performance of the duty, and not so numerous as to produce confusion and embarrassment. It does not follow, however, that the same number is now to be chosen as deacons in a church, for the precise number is not commanded. Of honest report. Of fair reputation; regarded as men of integrity. Greek, testified of, or borne witness to, i.e. whose characters were well known and fair. Full of the Holy Ghost. This evidently does not mean endowed with miraculous gifts, or the power of speaking foreign languages, for such gifts were not necessary to the discharge of their office; but it means men who were eminently under the influence of the Holy Ghost, or who were of distinguished piety. This was all that was necessary in the case, and this is all that the words fairly imply in this place. And wisdom. Prudence, or skill, to make a wise and equable distribution. The qualifications of deacons are still further stated and illustrated in 1 Ti 3:8-10. In this place it is seen that they must be men of eminent piety and fair character, and that they must possess prudence, or wisdom, to manage the affairs connected with their office. These qualifications are indispensable to a faithful discharge of the duty entrusted to the officers of the church. Whom we may appoint. Whom we may constitute, or set over this business. The way in which this was done was by prayer and the imposition of hands, Ac 6:6. Though they were selected by the church, yet the power of ordaining them, or setting them apart, was retained by the apostles. Thus the fights of both were preserved-- the right of the church to designate those who should serve them in the office of deacon, and the right of the apostles to organize and establish the church with its appropriate officers; on the one hand, a due regard to the liberty and privileges of the Christian community, and on the other, the security of proper respect for the office, as being of apostolic appointment and authority. Over this business. That is, over the distribution of the alms of the church--not to preach, or to govern the church, but solely to take care of the sacred funds of charity, and distribute them to supply the wants of the poor. The office is distinguished from that of preaching the gospel. To that the apostles were to attend. The deacons were expressly set apart to a different work, and to that work they should be confined. In this account of their original appointment, there is not the slightest intimation that they were to preach, but the contrary is supposed in the whole transaction. Nor is there here the slightest intimation that they were regarded as an order of clergy, or as in any way connected with the clerical office; In the ancient synagogues of the Jews there were three men to whom was entrusted the care of the poor. They were called by the Hebrews Parnasin or Pastors. (Lightfoot, Horse Heb. et Talin. Mt 4:23.) From these officers the apostles took the idea probably of appointing deacons in the Christian church, and doubtless intended that their duties should be the same. {c} "look ye out" De 1:13 {d} "honest report" Ac 16:2; 1 Ti 3:7,8,10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 4 Verse 4. But we will give ourselves continually. The original expression here used denotes intense and persevering application to a thing, or unwearied effort in it. See Barnes "Ac 1:14". It means that the apostles meant to make this their constant and main object, undistracted by the cares of life, and even by attention to the temporal wants of the church. To prayer. Whether this means private or public prayer cannot be certainly determined. The passage, however, would rather incline us to suppose that the latter was meant, as it is immediately connected with preaching. If so, then the phrase denotes that they would give themselves to the duties of their office, one part of which was public prayer, and another preaching. Still it is to be believed that the apostles felt the need of secret prayer, and practised it, as preparatory to their public preaching. And to the ministry of the word. To preaching the gospel; or communicating the message of eternal life to the world. The word ministry --diakonia--properly denotes the employment of a servant, and is given to the preachers of the gospel because they are employed in this service as the servants of God, and of the church. We have here a view of what the apostles thought to be the proper work of the ministry. They were set apart to this work. It was their main, their only employment. To this their lives were to be devoted, and both by their example and their writings they have shown that it was on this principle they acted. Comp. 1 Ti 4:15,16; 2 Ti 4:2. It follows, also, that if their time and talents were to be wholly devoted to this work, it was reasonable that they should receive competent support from the churches, and this reasonable claim is often urged by the apostles. See 1 Co 9:7-14; Ga 6:6. {e} "give ourselves" 1 Ti 4:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 5 Verse 5. And the saying. The word--the counsel, or command. And they chose Stephen, etc. A man who soon showed (Ac 7) that he was every way qualified for his office, and fitted to defend also the cause of the Lord Jesus. This man had the distinguished honour of being the first Christian martyr, Ac 7. And Nicolas. From this man some of the Fathers (Ire. lib. i. 27; Epipha. 1; Haeres. 5) say that the sect of the Nicolaitanes, mentioned with so much disapprobation, (Re 2:6,15,) took their rise. But the evidence of this is not clear. A proselyte. A proselyte is one who is converted from one religion to another. See Barnes "Mt 23:15". The word does not mean here that he was a convert to Christianity--which was true--but that he had been converted at Antioch from paganism to the Jewish religion. As this is the only proselyte mentioned among the seven deacons, it is evident that the others were native-born Jews, though a part of them might have been born out of Palestine, and have been of the denomination of Grecians, or Hellenists. Of Antioch. This city, often mentioned in the New Testament, (Ac 11:19,20,26; 15:22,35; Ga 2:11, etc.,) was situated in Syria on the river Orontes, and was formerly called Riblath. It is not mentioned in the Old Testament, but is frequently mentioned in the Apocrypha. It was built by Seleucus Nicanor, A. D. 301, and was named Antioch, in honour of his father Antiochus. It became the seat of empire of the Syrian kings of the Macedonian race, and afterwards of the Roman governors of the eastern provinces. In this place the disciples of Christ were first called Christians, Ac 11:26. Josephus says it was the third city in size of the Roman provinces, being inferior only to Seleucia and Alexandria. It was long, indeed, the most powerful city of the East. The city was almost square, had many gates, was adorned with fine fountains, and possessed great fertility of soil and commercial opulence. It was subject to earthquakes, and was often almost destroyed by them. In A.D. 588, above sixty thousand persons perished in it in this manner. In A.D. 970, an army of one hundred thousand Saracens besieged it, and took it. In 1268 it was taken possession of by the Sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. It is now called Antakia; and till the year 1822, it occupied a remote corner of the ancient enclosure of its walls, its splendid buildings being reduced to hovels, and its population living in Turkish debasement. It contains now about ten thousand inhabitants.-- Robinson's Calmet. This city should be distinguished from Antioch in Pisidia, also mentioned in the New Testament, Ac 13:14. {*} "saying" "Words" {a} "full of faith" Ac 11:24 {+} "Holy Ghost" "Holy Spirit" {b} "Philip" Ac 8:5,26; 21:6 {c} "Nicolas" Re 2:6,15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 6 Verse 6. And when they had prayed. Invoking in this manner the blessing of God on them to attend them in the discharge of the duties of their office. They laid their hands, etc. Among the Jews it was customary to lay hands on the head of a person who was set apart to any particular office, Nu 27:18; comp. Ac 8:19. This was done, not to impart any power or ability, but to designate that they received their authority, or commission, from those who thus laid their hands on them, as the act of laying hands on the sick by the Saviour was an act signifying that the power of healing came from him, Mt 9:18; comp. Mr 16:18. In this case the laying on of the hands conveyed of itself no healing power, but was a sign or token that the power came from the Lord Jesus. Ordination has been uniformly performed in this way. See 1 Ti 5:22. Though the seven deacons had been chosen by the church to this work, yet they derived their immediate commission and authority from the apostles. {d} "when they prayed" Ac 1:24; 13:3 {e} "laid their hand" Ac 9:17; 1 Ti 4:14; 5:22; 2 Ti 1:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 7 Verse 7. And the word of God increased. That is, the gospel was more and more successful, or became more mighty and extensive in its influence. An instance of this success is immediately added. And a great company of the priests. A great multitude. This is recorded justly as a remarkable instance of the power of the gospel. How great this company was is not mentioned. But the number of the priests in Jerusalem was very great; and their conversion was a striking proof of the power of truth. It is probable that they had been opposed to the gospel with quite as much hostility as any other class of the Jews. And it is now mentioned, as worthy of special record, that the gospel was sufficiently mighty to humble even the proud, and haughty, and selfish, and envious priest to the foot of the cross. One design of the gospel is to evince the power of truth in subduing all classes of men; and hence in the New Testament we have the record of its having actually subdued every class to the obedience of faith. Some MSS., however, here instead of priests read Jews. And this reading is followed in the Syriac version. Were obedient to the faith. The word faith here is evidently put for the Christian religion. Faith is one of the main requirements of the gospel, Mr 16:16, and by a figure of speech is put for the gospel itself. To become obedient to the faith, therefore, is to obey the requirements of the gospel, particularly that which requires us to believe. Comp. Ro 10:16. By the accession of the priests also no small part of the reproach would be taken away from the gospel, that it made converts only among the lower classes of the people. Comp. Joh 7:48. {f} "the word of God" Isa 55:11; Ac 12:24; 19:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 8 Verse 8. And Stephen. The remarkable death of this first Christian martyr, which soon occurred, gave occasion to the sacred writer to give a detailed account of his character, and of the causes which led to his death. Hitherto the opposition of the Jews had been confined to threats and imprisonment; but it was now to burst forth with furious rage and madness, that could be satisfied only with blood. This was the first in a series of persecutions against Christians that filled the church with blood, and that closed the lives of thousands, perhaps millions, in the great work of establishing the gospel on the earth. Full of faith. Full of confidence in God; or trusting entirely to his promises. See Barnes "Mr 16:16". And power. The power which was evinced in working miracles. Wonders. This is one of the words commonly used in the New Testament to denote miracles. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 9 Verse 9. Then there arose. That is, they stood up against him; or they opposed him. Of the synagogue. See Barnes "Mt 4:23". The Jews were scattered in all parts of the world. In every place they would have synagogues. But it is also probable that there would be enough foreign Jews residing at Jerusalem from each of those places to maintain the worship of the synagogue; and at the great feasts those synagogues, adapted to Jewish people of different nations, would be attended by those who came up to attend the great feasts. It is certain that there was a large number of synagogues at Jerusalem. The common estimate is, that there were four hundred and eighty in the city.--(Lightfoot, Vitringa.) Of the Libertines. There has been very great difference of opinion about the meaning of this word. The chief opinions may be reduced to three; (1.) The word is Latin, and means, properly, a freedman, a man who had been a slave and was set at liberty. And many have supposed that these persons were manumitted slaves, of Roman origin, but which had become proselyted to the Jewish religion, and who had a synagogue in Jerusalem. This opinion is not very probable; though it is certain, from Tacitus, (Annul. lib. il. c. 85,) that there were many persons of this description at Rome. He says that four thousand Jewish proselytes of Roman slaves made free were sent at one time to Sardinia. (2.) A second opinion is, that these persons were Jews by birth, and had been taken captives by the Romans, and then set at liberty, and thus called freedmen, or libertines. That there were many Jews of this description there can be no doubt. Pompey the Great, when he subjugated Judea, sent large numbers of the Jews to Rome.-- (Philo, in Legat. ad Caium.) These Jews were set at liberty at Rome, and assigned a place beyond the Tiber for a residence. See Introduction to the Epistle to the Romans. These persons are by Philo called libertines, or freedmen.--(Kuinoel, in loco.) Many Jews were also conveyed as captives by Ptolemy I. to Egypt, and obtained a residence in that country and the vicinity. But (3) another and more probable opinion is, that they took their name from some place which they occupied. This opinion is more probable, from the fact that all the other persons mentioned here are named from the countries which they occupied. Suidas says that this is the name of a place. And in one of the Fathers this passage occurs: "Victor, bishop of the Catholic church at Libertina, says unity is there," etc. From this passage it is plain that there was a place called Libertina. That place was in Africa, not far from ancient Carthage. See Bishop Pearce's Comment on this place. Cyrenians. Jews who dwelt at Cyrene in Africa. See Barnes "Mt 27:32". Alexandrians. Inhabitants of Alexandria in Egypt. It was founded by Alexander the Great, B.C. 332, and was peopled by colonies of Greeks and Jews. This city was much celebrated, and contained not less than three hundred thousand free citizens, and as many slaves. The city was the residence of many Jews. Josephus says that Alexander himself assigned to them a particular quarter of the city, and allowed them equal privileges with the Greeks. (Antiq. xiv. 7, 2; against Apion, ii. 4.) Philo affirms, that of five parts of the city the Jews inhabited two. According to his statement, there dwelt in his time at Alexandria, and the other Egyptian cities, not less than ten hundred thousand Jews. Amron, the general of Omar, when he took the city, said that it contained forty thousand tributary Jews. At this place the famous version of the Old Testament called the Septuagint, or the Alexandrian version, was made. See Robinson's Calmet. Cilicia. This was a province of Asia Minor, on the sea-coast, at the north of Cyprus. The capital of this province was Tarsus, the native place of Paul, Ac 9:11. And as Paul was of this place, and belonged doubtless to this synagogue, it is probable that he was one who was engaged in this dispute with Stephen. Comp. Ac 7:58. Of Asia. See Barnes "Ac 2:9". Disputing with Stephen. Doubtless on the question whether Jesus was the Messiah. This word does not denote angry disputing, but is commonly used to denote fair and impartial inquiry; and it is probable that the discussion began in this way; and when they were overcome by argument, they resorted, as disputants are apt to do, to angry criminations and violence. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 10 Verse 10. To resist. That is, they were not able to answer his arguments. The wisdom. This properly refers to his knowledge of the Scriptures; his skill in what the Jews esteemed to be wisdom--acquaintance with their sacred writings, opinions, etc. And the spirit. This has been commonly understood of the Holy Spirit, by which, he was aided; but it rather means the energy, power, or ardour of Stephen. He evinced a spirit of zeal and sincerity which they could not withstand; which served, more than mere argument could have done, to convince them that he was right. The evidence of sincerity, honesty, and zeal in a public speaker, will often go farther to convince the great mass of mankind, than the most able argument, if delivered in a cold and indifferent manner. {a} "able to resist" Lu 21:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 11 Verse 11. Then they suborned men. To suborn in law, means to procure a person to take such a false oath as constitutes perjury.-- Webster. It has substantially this sense here. It means that they induced them to declare that which was false, or to bring a false accusation against him. This was done not by declaring a palpable and open falsehood, but by perverting his doctrines, and by stating their own inferences as what he had actually maintained--the common way in which men oppose doctrines from which they differ. The Syriac reads this place, "Then they sent certain men, and instructed them that they should say," etc. This was repeating an artifice which they practised so successfully in relation to the Lord Jesus Christ. See Mt 26:60,61. We have heard, etc. When they alleged that they had heard this, is not said. Probably, however, in some of his discourses with the people, when he wrought miracles and wonders among them, Ac 6:8. Blasphemous words. See Barnes "Mt 9:3". Moses was regarded with profound reverence. His laws they regarded as unchangeable. Any intimation, therefore, that there was a greater lawgiver than he, or that his institutions were mere shadows and types, and were no longer binding, would be regarded as blasphemy, even though it should be spoken with the highest respect for Moses. That the Mosaic institutions were to be changed, and give place to another and better dispensation, all the Christian teachers would affirm; but this was not said with a design to blaspheme or revile Moses. In the view of the Jews, to say that was to speak blasphemy; and hence, instead of reporting what he actually did say, they accused him of saying what they regarded as blasphemy. If reports are made of what men say, their very words should be reported; and we should not report our inferences or impressions as what they actually said. And against God. God was justly regarded by the Jews as the Giver of their law, and the Author of their institutions. But the Jews, either wilfully or involuntarily, not knowing that they were a shadow of good things to come, and were therefore to pass away, regarded all intimations of such a change as blasphemy against God. God had a right to change or abolish those ceremonial observances; and it was not blasphemy in Stephen to declare it. {b} "suborned men" 1 Ki 21:10,13; Mt 26:59,60 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 12 Verse 12. And they stirred up the people. They excited the people, or alarmed their fears, as had been done before when they sought to put the Lord Jesus to death, Mt 27:20. The elders. The members of the sanhedrim, or great council. Scribes. See Barnes "Mt 2:4". To the council. To the sanhedrim, or the great council of the nation, which claimed jurisdiction in the matters of religion. See Barnes "Mt 2:4". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 13 Verse 13. And set up false witnesses. It has been made a question why these persons are called false witnesses, since it is supposed by many that they reported merely the words of Stephen. It may be replied, that if they did report merely his words, if Stephen had actually said what they affirmed, yet they perverted his meaning. They accused him of blasphemy, that is, of calumnious and reproachful words against Moses, and against God. That Stephen had spoken in such a manner, or had designed to reproach Moses, there is no evidence. What was said in the mildest manner, and in the way of cool argument, might easily be perverted so as in their view to amount to blasphemy. But there is no evidence whatever that Stephen had ever used these words on any occasion. And it is altogether improbable that he ever did, for the following reasons: (1.) Jesus himself never affirmed that he would destroy that place, he uniformly taught that it would be done by the Gentiles, Mt 24. It is altogether improbable, therefore, that Stephen should declare any such thing. (2.) It is equally improbable that he taught that Jesus would abolish the peculiar customs and rites of the Jews. It was long, and after much discussion, before the apostles themselves were convinced of it; and when those customs were changed, it was done gradually. See Ac 10:14, etc.; Ac 11:2, etc. Ac 15:20; Ac 21:20, etc. The probability therefore is, that the whole testimony was false, and was artfully invented to produce the utmost exasperation among the people, and yet was at the same time so plausible as to be easily believed. For on this point the Jews were particularly sensitive; and it is clear that they had some expectations that the Messiah would produce some such changes. Comp. Mt 26:61, with Da 9:26,27. The same charge was afterwards brought against Paul, which he promptly denied. See Ac 25:8. This holy place. The temple. The law. The law of Moses. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 14 Verse 14. Shall change. Shall abolish them; or shall introduce others in their place. The customs. The ceremonial rites and observations of sacrifices, festivals, etc. appointed by Moses. {c} "we have heard him" Ac 25:8 {d} "shall destroy this place" Da 9:26 {1} "customs" "rites" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 6 - Verse 15 Verse 15. Looking stedfastly on him. Fixing the eyes intently on him. Probably they were attracted by the unusual appearance of the man, hie meekness, and calm and collected fearlessness, and the proofs of conscious innocence and sincerity. The face of an angel. This expression is one evidently denoting that he manifested evidence of sincerity, gravity, fearlessness, confidence in God. It is used in the Old Testament to denote peculiar wisdom, 2 Sa 14:17; 19:27. In Ge 33:10, it is used to denote peculiar majesty and glory, as if it were the face of God. When Moses came down from Mount Sinai from communning with God, it is said that the skin of his face shone, so that the children of Israel were afraid to come nigh to him, Ex 34:29,30; 2 Co 3:7,13. Comp. Re 1:16; Mt 17:2. The expression is used to denote the impression which will be produced on the countenance by communion with God; the calm serenity and composure which will follow a confident committing of all into his hands. It is not meant that there was anything miraculous in the case of Stephen, but is an expression denoting his calmness, and dignity, and confidence in God; all of which were so marked on his countenance, that it impressed them with clear proofs of his innocence and piety. The expression is very common in the Jewish writings. It is common for deep feeling, sincerity, and confidence in God, to impress themselves on the countenance. Any deep emotion will do this; and it is to be expected that religious feeling, the most tender and solemn of all feeling, will diffuse seriousness, serenity, calmness, and peace, not affected sanctimoniousness, over the countenance. In this chapter we have another specimen of the manner in which the church of the Lord Jesus was reared on earth. It was from the beginning amid scenes of persecution; and encountering opposition adapted to try the nature and power of religion. If Christianity was an imposture, it had enemies acute and malignant enough to detect the imposition. The learned, the cunning, and the mighty rose up in opposition, and by all the arts of sophistry, all the force of authority, and all the fearfulness of power, attempted to destroy it in the commencement. Yet it lived; and it gained new accessions of strength from every new form of opposition, and only evinced its genuineness more and more by showing that it was superior to the arts and malice of earth and of hell. {e} "his face" Ex 34:30,35 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 1 CHAPTER 7 Introduction THIS chapter contains the defence of Stephen before the sanhedrim, or great council of the Jews. There has been great diversity of opinion about the object which Stephen had in view in this defence, and about the reason why he introduced at such length the history of the Jewish people. But a few remarks may perhaps show his design, He was accused of blasphemy in speaking against the institutions of Moses and the temple, that is, against everything held sacred among the Jews. To meet this charge, he gives a statement, at length, of his belief in the Mosaic religion, in the great points of their history, and in the fact that God had interposed in a remarkable manner in defending them from dangers. By this historical statement he avows his full belief in the Divine origin of the Jewish religion, and thus indirectly repels the charge of blasphemy. It is further to be remembered, that this was the best way of securing the attention of the council. Had he entered on an abstract defence, he might expect to be stopped by their cavils or their clamour. But the history of their own nation was a favourite topic among the Jews. They were always ready to listen to an account of their ancestors; and to secure their attention, nothing more was necessary than to refer to their illustrious lives and deeds. Comp. Psalm 78, 105, 106, 135, Ezekiel 20. In this way Stephen secured their attention, and practically repelled the charge of speaking reproachfully of Moses and the temple. He showed them that he had as firm a belief as they in the great historical facts of their nation. It is to be remembered, also, that this speech was broken off in the midst, Ac 7:53,54, and it is therefore difficult to tell what the design of Stephen was. It seems clear, however, that he intended to convict them of guilt, by showing that they sustained the same character as their fathers had manifested, Ac 7:51,52) and there is some probability that he intended to show that the acceptable worship of God was not to be confined to any place particularly, from the fact that the worship of Abraham, and the patriarchs, and Moses, was acceptable before the temple was reared, (Ac 7:2, etc.,) and from the declaration in Ac 7:48, that God dwells not in temples made with hands. All that can be said here is, that Stephen (1) showed his full belief in the Divine appointment of Moses, and the historical facts of their religion. (2.) That he laid the foundation of an argument to show that those things were not perpetually binding, and that acceptable worship might be offered in other places and in another manner than at the temple. It has been asked in what way Luke became acquainted with this speech so as to repeat it. The Scripture has not informed us. But we may remark, (1.) that Stephen was the first martyr. His death, and the incidents connected with it, could not but be a matter of interest to the first Christians; and the substance of his defence, at least, would be familiar to them. There is no improbability in supposing that imperfect copies might be preserved by writing, and circulated among them. (2.) Luke was the companion of Paul. (See Introduction to the Gospel by Luke.) Paul was present when this defence was delivered, and was a man who would be likely to remember what was said on such an occasion. From him Luke might have derived the account of this defence. In regard to this discourse, it may be further remarked, that it is not necessary to suppose that Stephen was inspired. Even if there should be found inaccuracies, as some critics have pretended, in the address, it would not militate against its genuineness. It is the defence of a man on trial under a serious charge; not a man of whom there is evidence that he was inspired, but a pious, devoted, heavenly-minded man. All that the sacred narrative is responsible for is the correctness of the report. Luke alleges only that such a speech was in fact delivered, without affirming that every particular in it is correct. Verse 1. Then said the High Priest. See Barnes "Mt 2:4". In this case the high priest seems to have presided in the council. Are these things so? To wit, the charge alleged against him of blasphemy against Moses and the temple, Ac 6:13,14. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 2 Verse 2. Men, brethren, and fathers. These were the usual titles by which the sanhedrim was addressed. In all this Stephen was perfectly respectful, and showed that he was disposed to render due honour to the institutions of the nation. The God of glory. This is a Hebrew form of expression denoting the glorious God. It properly denotes his majesty, or splendour, or magnificence; and the word glory is often applied to the splendid appearances in which God has manifested himself to men, De 5:24; Ex 33:18; 16:7,10; Le 9:23; Nu 14:10. Perhaps Stephen meant to affirm that God appeared to Abraham in some such glorious or splendid manifestation, by which he would know that he was addressed by God. Stephen, moreover, evidently uses the word glory to repel the charge of blasphemy against God, and to show that he regarded him as worthy of honour and praise. Appeared, etc. In what manner he appeared is not said. In Ge 12:1, it is simply recorded that God had said unto Abraham, etc. Unto our father. The Jews valued themselves much on being the children of Abraham, See Barnes "Mt 3:9". This expression was therefore well calculated to conciliate their minds. When he was in Mesopotamia. In Ge 11:31, it is said that Abraham dwelt in Ur of the Chaldees. The word Mesopotamia properly denotes the region between the two rivers, the Euphrates and the Tigris. See Barnes "Ac 2:9". The name is Greek, and the region had also other names before the Greek name was given to it. In Ge 11:31; 15:7, it is called Ur of the Chaldees. Mesopotamia and Chaldea might not exactly coincide; but it is evident that Stephen meant to say that Ur was in the country afterwards called Mesopotamia. Its precise situation is unknown. A Persian fortress of this name is mentioned by Ammianus, (xxv. 8,) between Nesibis and the Tigris. Before he dwelt in Charran. From Ge 11:31, it would seem that Terah took his son Abraham of his own accord, and removed to Haran. But, from Ge 12:1; 15:7, it appears that God had commanded Abraham to remove, and he so ordered it in his providence that Terah was disposed to remove his family with an intention of going into the land of Canaan, (Charran.) This is the Greek form of the Hebrew word Haran, Ge 11:31. This place was also in Mesopotamia, in 36 52' N. lat. and 39 5' E. lon. Here Terah died, (Ge 11:32;) and to this place Jacob retired when he fled from his brother Esau, Ge 27:43. It is situated "in a flat and sandy plain, and is inhabited by a few wandering Arabs, who select it for the delicious water which it contains."--Robinson' s Calmet. {a} "brethren" Ac 22:1 {*} "Charran" "Haran" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 3 Verse 3. And said unto him. How long this was said unto him before he went is not recorded. Moses simply says that God had commanded him to go, Ge 12:1. Thy kindred. Thy relatives, or family connexions. It seems that Terah went with him as far as to Haran; but Abraham was apprized that he was to leave his family, and to go almost alone. Into the land, etc. The country was yet unknown. The place was to be shown him. This is presented in the New Testament as a strong instance of faith, Heb 11:8,9. It was an act of simple confidence in God. And to leave his country and home, to go into a land of strangers, not knowing whither he went, required strong confidence in God. It is a simple illustration of what man is always required to do at the commands of God. Thus the gospel requires him to commit all to God; to yield body and soul to his disposal; and to be ready at his command to forsake father and mother, and friends, and houses, and lands, for the sake of the Lord Jesus, Lu 14:33; Mt 19:27,29. The trials which Abraham might have anticipated may be readily conceived. He was going, in a rude and barbarous age of the world, into a land of strangers. He was without arms or armies, almost alone. He did not even know the nature or situation of the land, or the character of its inhabitants. He had no title to it; no claim to urge; and he went depending on the simple promise of God that he would give it to him. He went, therefore, trusting simply to the promise of God. And thus his conduct illustrated precisely what we are to do in all the future--in reference to all our coming life, and to the eternity before us-we are to trust simply to the promise of God, and do that which he requires. This is faith. In Abraham it was as simple and intelligible an operation of mind as ever occurs in any instance. Nor is faith in the Scripture regarded as more mysterious than any other mental operation. Had Abraham seen all that was to result from his going into that land, it would have been sufficient reason to induce him to do as he did. But God saw it; and Abraham was required to act just as if he had seen it all, and all the reasons why he was called. On the strength of God's promises he was called to act. This was faith. It did not require him to act where there was no reason for his so acting, but where he did not see the reason. So in all cases of faith. If man could see all that God sees, he would perceive reasons for acting as God requires. But the reasons of things are often concealed, and man is required to act on the belief that God sees reasons why he should so act. To act under the proper impression of that truth which God presents, is faith--as simple and intelligible as any other act or operation of the mind. See Barnes "Mr 16:16". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 4 Verse 4. Land of the Chaldaeans. From Ur of the Chaldees, Ge 11:31. When his father was dead. This passage has given rise to no small difficulty in the interpretation. The difficulty is this: From Ge 11:26, it would seem that Abraham was born when Terah was seventy years of age--" And Terah lived seventy years and begat Abram, Nahor, and Haran." From Ge 12:4, it seems that Abraham was seventy-five years of age when he departed from Haran to Canaan. The age of Terah was therefore but one hundred and forty-five years. Yet, in Ge 11:32, it is said that Terah was two hundred and five years old when he died; thus leaving sixty years of Terah's life beyond the time when Abraham left Haran. Various modes have been proposed of meeting this difficulty. (1.) Errors in numbers are more likely to occur than any other. In the Samaritan copy of the Pentateuch, it is said that Terah died in Haran at the age of one hundred and five years; which would suppose that his death occurred forty years before Abraham left Haran. But the Hebrew, Latin Vulgate, Septuagint, Syriac, and Arabic, read it two hundred and five years. (2.) It is not affirmed that Abraham was born just at the time when Terah was seventy years of age. All that the passage in Ge 11:26 proves, according to the usual meaning of similar expressions, is, that Terah was seventy years old before he had any sons, and that the three were born subsequently to that. But which was born first, or how long intervals intervened between their birth, does not appear. Assuredly it does not mean that all were born precisely at the time when Terah was seventy years of age. Neither does it appear that Abraham was the eldest of the three. The sons of Noah are said to have been Shem, Ham, and Japheth, (Ge 5:32;) yet Japheth, though mentioned last, was the eldest, (Ge 10:21.) As Abraham afterwards became much the most distinguished, and as he was the father of the Jewish people of whom Moses was writing, it was natural that he should be mentioned first. If it cannot be proved that Abraham was the eldest, as assuredly it cannot be, then there is no improbability in supposing that his birth might have occurred many years after Terah was seventy years of age. (3.) The Jews unanimously affirm that Terah relapsed into idolatry before Abraham left Haran; and this they denominate death, or a moral death.--Kuinoel. It is certain, therefore, that, from some cause, they were accustomed to speak of Terah as dead, before Abraham left him. Stephen only used language which was customary among the Jews; and would use it doubtless correctly, though we may not be able to see precisely how it can be reconciled with the account in Genesis. {a} "Then came he out" Ge 12:5 {*} "Charran" "Haran" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 5 Verse 5. And he gave him none inheritance. Abraham led a wandering life; and this passage means, that he did not himself receive a permanent possession or residence in that land. The only land which he owned was the field which he purchased of the children of Heth, for a burial-place, Ge 23. As this was obtained by purchase, and not by the direct gift of God, and as it was not designed for a residence, it is said that God gave him no inheritance. It is mentioned as a strong instance of his faith, that he should remain there without a permanent residence himself, with only the prospect that his children, at some distant period, would inherit it. Not so much as to set his foot on. This is a proverbial expression, denoting in an emphatic manner that he had no land, De 2:5. Would give it to him. Ge 13:15. Abraham did not himself possess all that land; and the promise is evidently equivalent to saying that it should be conferred on the family of Abraham, or the family of which he was the father, without affirming that he should himself personally possess it. It is true, however, that Abraham himself afterwards dwelt many years in that land as his home, Ge 13, etc. For a possession. To be held as his own property. When as yet he had no child. When there was no human probability that he would have any posterity. Comp. Ge 15:2,3; 18:11,12. This is mentioned as a strong instance of his faith: "Who against hope believed in hope," Ro 4:18. {b} "he promised" Ge 13:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 6 Verse 6. And God spake on this wise. In this manner, Ge 15:13,14. His seed. His posterity; his descendants. Should sojourn. This means that they should have a temporary residence there. The word is used in opposition to a fixed, permanent home, and is applied to travellers or foreigners. In a strange land. In the Hebrew, (Ge 15:13,) "Shall be a stranger in a land that is not theirs." The land of Canaan and the land of Egypt were to them strange lands, though the obvious reference here is to the latter. Should bring them into bondage. Or, should make them slaves, Ex 1:11. And entreat them evil. Should oppress or afflict them. Four hundred years. This is the precise time which is mentioned by Moses, Ge 15:13. Great perplexity has been experienced in explaining this passage, or reconciling it with other statements. In Ex 12:40, it is said that their sojourning in Egypt was four hundred and thirty years. Josephus (Antiq. b. ii.chap. ix. 2 ]) also says, that the time in which they were in Egypt was four hundred years; though in another place (Antiq. b. ii. chap. xv. & 2) he says, that they left Egypt four hundred and thirty years after their forefather Abraham came to Canaan, but two hundred and fifteen years after Jacob removed to Egypt. Paul also (Ga 3:17) says, that it was four hundred and thirty years from the time when the promise was given to Abraham to the time when the law was given on Mount Sinai. The Samaritan Pentateuch says also, (Ex 12:40,) that the "dwelling of the sons of Israel, and of their fathers, which they dwelt in the land of Canaan, and in the land of Egypt, was four hundred and thirty years." The same is the version of the Septuagint. A part of this perplexity is removed by the fact that Stephen and Moses use, in accordance with a very common custom, round numbers in speaking of it; and thus speak of four hundred years, when the literal time was four hundred and thirty. The other perplexities are not so easily removed. From the account which Moses has given of the lives of certain persons, it would seem clear that the time which they spent in Egypt was not four hundred years. From Ge 46:8,11, it appears that Kohath was born when Jacob went into Egypt. He lived one hundred and thirty-three years, Ex 6:18. Amram, his son, and the father of Moses, lived one hundred and thirty-seven years, Ex 6:20. Moses was eighty years old when he was sent to Pharoah, Ex 7:7. The whole time thus mentioned, including the time in which the father lived after his son was born, was only three hundred and fifty years. Exclusive of that, it is reasonable to suppose that the actual time of their being in Egypt could not have been but about two hundred years, according to one account of Josephus. The question then is, how can these accounts be reconciled? The only satisfactory way is, by supposing that the four hundred and thirty years includes the whole time from the calling of Abraham to the departure from Egypt. And that this was the fact is probable from the following circumstances: (1.) The purpose of all the narratives on this subject is to trace the period before they became finally settled in the land of Canaan. During all this period from the calling of Abraham, they were in a wandering, unfixed situation. This constituted substantially one period, including all their oppressions, hardships, and dangers; and it was natural to have reference to this entire period in any account which was given. (2.) All this period was properly the period of promise, not of possession. In this respect, the wanderings of Abraham and the oppressions of Egypt came under the same general description. (3.) Abraham was himself occasionally in Egypt. He was unsettled; and since Egypt was so pre-eminent in all their troubles, it was natural to speak of all their oppressions as having occurred in that country. The phrase, "residence in Egypt," or" in a strange land," would come to be synonymous, and would denote all their oppressions and trials. They would speak of their sufferings as having been endured in Egypt, because their afflictions there were so much more prominent than before. (4.) All this receives countenance from the version of the LXX., and from the Samaritan text, showing the manner in which the ancient Jews were accustomed to understand it. (5.) It should be added, that difficulties of chronology are more likely to occur than any others; and it should not be deemed strange if there are perplexities of this kind found in ancient writings which we cannot explain. It is so in all ancient records; and all that is usually expected in relation to such difficulties is, that we should be able to present a probable explanation. {+} "on this wise" "In this manner" {c} "that his seed" Ge 15:13,16 {++} "strange land" "Foreign" {*} "evil" "Afflict them" {d} "four hundred years" Ex 12:40,41 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 7 Verse 7. And the nation, etc. Referring particularly to the Egyptians. Will I judge. The word judge, in the Bible, often means to execute judgment, as well as to pronounce it; that is, to punish. See Joh 18:31; 3:17; 8:50; 12:47; Ac 24:6; 1 Co 5:13, etc. It has this meaning here. God regarded their oppressive acts as deserving his indignation, and he evinced it in the plagues with which he visited them, and in their overthrow in the Red Sea. Shall serve me. Shall worship me, or be regarded as my people. In this place. That is, in the place where God made this promise to Abraham. These words are not found in Genesis; but similar words are found in Ex 3:12; and it was a practice, in making quotations, to quote the sense only, or to connect two or more promises having relation to the same thing. {a} "serve me in this place" Ex 3:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 8 Verse 8. And he gave him. That is, God appointed, or commanded this, Ge 17:9-13. The covenant. The word covenant denotes, properly, a compact or agreement between two or more persons, usually attended with seals, or pledges, or sanctions. In Ge 17:7, and elsewhere: it is said that God would establish his covenant with Abraham; that is, he made him certain definite promises, attended with pledges and seals, etc. The idea of a strict compact or agreement between God and man, as between equal parties, is not found in the Bible. It is commonly used, as here, to denote a promise on the part of God, attended with pledges, and demanding, on the part of man, in order to avail himself of its benefits, a stipulated course of conduct. The covenant is therefore another name for denoting two things on the part of God: (1.) A command, which man is not at liberty to reject, as he would be if a literal covenant; and, (2.) a promise, which is to be fulfilled only on the condition of obedience. The covenant with Abraham was simply a promise to give him the land, and to make him a great nation, etc. It was never proposed to Abraham with the supposition that he was at liberty to reject it, or to refuse to comply with its conditions. Circumcision was appointed as the mark or indication that Abraham and those thus designated were the persons included in the gracious purpose and promise. It served to separate them as a peculiar people; a people whose peculiar characteristic it was, that they obeyed and served the God who had made the promise to Abraham. The phrase, "covenant of circumcision," means, therefore, the covenant or promise which God made to Abraham, of which circumcision was the distinguishing mark or sign. The twelve patriarchs. The word patriarch properly denotes the father and ruler of a family. But it is commonly applied, by way of eminence, to the progenitors of the Jewish race, particularly to the twelve sons of Jacob. See Barnes "Ac 2:29". {b} "he gave him the covenant" Ge 17:9-11 {c} "so Abraham" Ge 21:1-4 {d} "Isaac begat" Ge 25:26 {e} "Jacob begat twelve patriarchs" Ge 29:32 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 9 Verse 9. Moved with envy. That is, dissatisfied with the favour which their father Jacob showed Joseph, and envious at the dreams which indicated that he was to be raised to remarkable honour above his parents and brethren, Ge 37:3-11. Sold Joseph into Egypt. Sold him, that he might be taken to Egypt. This was done at the suggestion of Judah, who advised it that Joseph might not be put to death by his brethren, Ge 27:28. It is possible that Stephen, by this fact, might have designed to prepare the way for a severe rebuke of the Jews for having dealt in a similar manner with their Messiah. But God was with him. God protected him, and overruled all these wicked doings, so that he was raised to extraordinary honours. {f} "envy" Ge 37:28; Ps 105:17 {g} "God was with him" Ge 39:2,21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 10 Verse 10. And delivered him, etc. That is, restored him to liberty from his servitude and humiliation, and raised him up to high honours and offices in Egypt. Favour and wisdom. The favour was the result of his wisdom. His wisdom was particularly evinced in interpreting the dreams of Pharaoh, Ge 41. And he made him governor, etc. Ge 41:40. All his house. All the family, or all the court and government of the nation. {h} "he made him" Ge 41:40 {*} "house" "Palace" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 11 Verse 11. Now there came a dearth. A famine. Ge 41:54. And Chanaan. Jacob was living at that time in Canaan. Found no sustenance. No food; no means of living. {i} "there came a dearth" Ge 41:54 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 12 Verse 12. Was corn in Egypt. The word corn here rather denotes wheat. See Barnes "Mt 12:1". Our fathers. His ten sons; all his sons except Joseph and Benjamin, Ge 42:2. Stephen here refers only to the history, without entering into details. By this general reference he sufficiently showed that he believed what Moses had spoken, and did not intend to show him disrespect. {k} "But when Jacob heard" Ge 13:1,2 {+} "sent out our fathers first" "The first time" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 13 Verse 13. Joseph was not known. Ge 14:4. Joseph's kindred, etc. His relatives, his family. Ge 14:16. {l} "Joseph was made known" Ge 14:4,16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 14 Verse 14. All his kindred. His father and family, Ge 45:17-28 Ge 46:1-26. Threescore and fifteen souls. Seventy-five persons. There has been much perplexity felt in the explanation of this pas sage. In Ge 46:26; Ex 1:5; De 10:22, it is expressly said that the number which went down to Egypt consisted of but seventy persons. The question is, in what way these accounts can be reconciled? It is evident that Stephen has followed the account which is given by the Septuagint. In Ge 46:27, that version reads, "But the sons of Joseph who were with him in Egypt, were nine souls; all the souls of-the house of Jacob which came with Jacob into Egypt, were seventy-five souls." This number is made out by adding these nine souls to the sixty-six mentioned in Ge 46:26. The difference between the Septuagint and Moses is, that the former mentions five descendants of Joseph who are not recorded by the latter. The names of the sons of Ephraim and Manasseh are recorded in 1 Ch 7:14-21. Their names were Ashriel, Machir, Zelophehad, Peresh, sons of Manasseh; and Shuthelah, son of Ephraim. Why the Septuagint inserted these, it may not be easy to see. But such was evidently the fact; and the fact accords accurately with the historic record, though Moses did not insert their names. The solution of difficulties in regard to chronology is always difficult; and what might be entirely apparent to a Jew, in the time of Stephen, may be wholly inexplicable to us. {m} "all his kindred" Ge 46:27; De 10:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 15 Verse 15, 16. And died. Ge 49:33. He, and our fathers. The time which the Israelites remained in Egypt was two hundred and fifteen years; so that all the sons of Jacob were deceased before the Jews went out to go to the land of Canaan. And were carried over. Jacob himself was buried in the field of Machpelah, by Joseph and his brethren, Ge 1:13. It is expressly said that the bones of Joseph were carried by the Israelites when they went into the land of Canaan, and buried in Shechem, Jos 24:32. Comp. Ge 1:25. No mention is made in the Old Testament of their carrying the bones of any of the other patriarchs; but the thing is highly probable in itself. If the descendants of Joseph carried his bones, it would naturally occur to them to take also the bones of each of the patriarchs, and give them an honourable sepulchre together in the land of promise. Josephus (Antiq. b. ii. chap. viii. & 2) says, that "the posterity and sons of these men, (of the brethren of Joseph,) after some time, carried their bodies and buried them in Hebron; but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt." This is the account which Josephus gives, and it is evidently in accordance with the common opinion of the Jewish writers, that they were buried in Hebron. Yet the tradition is not uniform. Some of the Jews affirm that they were buried in Sychem. (Kuinoel.) As the Scriptures do not anywhere deny that the fathers were buried in Sychem, it cannot be proved that Stephen was in error. There is one circumstance of strong probability to show that he was correct. At the time this defence was delivered, Sychem was in the hands of the Samaritans, between whom and the Jews there was a violent hostility. Of course the Jews would not be willing to concede that the Samaritans had the bones of their ancestors; and hence perhaps the opinion had been maintained that they were buried in Hebron. Into Sychem. This was a town or village near to Samaria. It was called Sychar, See Barnes "Joh 4:5,) Schechem, and Sychem. It is now called Naplous, or Napolose, and is ten miles from Shiloh, and about forty from Jerusalem, towards the north. That Abraham bought. The word Abraham here has given rise to considerable perplexity; and it is now pretty generally conceded that it is a mistake. It is certain, from Ge 33:19; Jos 24:32, that this piece of land was bought not by Abraham, but by Jacob, of the sons of Hamor, the father of Shechem. The land which Abraham purchased was the cave of Machpelah, of the sons of Heth, in Hebron, Ge 23. Various solutions have been proposed of this difficulty, which it is not necessary to detail. It may be remarked, however, (1.) that as the text now stands, it is an evident error. This is clear from the passages cited from the Old Testament, above. (2.) It is not at all probable that either Stephen or Luke would have committed such an error. Every consideration must lead us to the conclusion that they were too well acquainted with such prominent points of the Jewish history to commit an error like this. (3.) The probability therefore is, that the error has arisen since; but how is not known, nor is there any way of ascertaining. All the ancient versions agree in reading Abraham. One Ms. only reads "Abraham our Father." Some have supposed, therefore, that it was written, "which our father brought," and that some early transciber inserted the name Abraham. Others, that the name was omitted entirely by Stephen; and then the antecedent to the verb "bought" will be "Jacob," in Ac 7:15, according with the fact. Other modes have been proposed also, but none are entirely satisfactory. If there was positive proof of Stephen's inspiration, or if it were necessary to make that out, the difficulty would be much greater. But it has already been remarked, that there is no decisive evidence of that; and it is not necessary to make out that point to defend the Scriptures. All that can be demanded of the historian is, that he should give a fair account of the defence as it was delivered; and though the probability is that Stephen would not commit such an error, yet, admitting that he did, it by no means proves that Luke was not inspired, or that Luke has committed any error in recording what was actually said. Of the sons of Emmor. In the Hebrew, Ge 33:19, the "children of Hamor"--but different ways of rendering the same word. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 16 Verse 16. No Barnes text on this verse. {a} "Was carried over into Sychem" Jos 24:32 {*} "Sychem" "Shechem" {+} "Emmor" "Hamor" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 17 Verse 17. The times of the promise. The time of the fulfillment of the promises. The people grew, etc. Ex 1:7,8 {b} "the people grew" Ex 1:7-9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 18 Verse 18. Till another king arose. This is quoted from Ex 1:8. What was the name of this king is not certainly known. The common name of all the kings of Egypt was Pharaoh, as Caesar became the common name of the emperors of Rome after the time of Julius Caesar: thus we say, Augustus Caesar, Tiberius Caesar, etc. It has commonly been supposed to have been the celebrated Rameses, or Ramses Meiamoun, the sixth king of the eighteenth dynasty; and the event is supposed to have occurred about 1559 years before the Christian era. But M. Champollion supposes that his name was Mandonel, whose reign commenced 1585, and ended 1565 years before. Christ. (Essay on the Hieroglyphic System, pp. 94, 95.) Which knew not Joseph. It can hardly be supposed that he would be ignorant of the name and deeds of Joseph; and this expression, therefore, probably means that he did not favour the designs of Joseph; he did not remember the benefits he had conferred on the nation; or furnish the patronage for the kindred of Joseph which had been secured for them by Joseph under a former reign. National ingratitude and forgetfulness of favours have not been uncommon in the world; and a change of dynasty or succession has often obliterated all memory of former obligations and compacts. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 19 Verse 19. Dealt subtilly. He acted deceitfully; he used fraud, The cunning or deceitful attempt which is referred to, is his endeavour to weaken and destroy the Jewish people by causing their male children to be put to death, Ex 1:22. Our kindred. Our nation, or our ancestors. And evil entreated. Was unjust and cruel towards them. So that, etc. For that purpose, or to cause them to cast them out. He dealt with them in this cruel manner, hoping that the Israelites themselves would destroy their own sons, that they might not grow up to experience the same sufferings as their fathers had. The cunning or subtilty of Pharaoh extended to everything that he did to oppress, to keep under, and to destroy the children of Israel. {c} "so that they cast out" Ex 1:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 20 Verse 20. In which time, etc. During this period of oppression. See Ex 2:2, etc. Was exceeding fair. Greek, "was fair to God;" properly rendered, was very handsome. The word God is used in the Greek here in accordance with the Hebrew usage, by which anything that is very handsome, or lofty, or grand, is thus designated. Thus, Ps 36:7, mountains of God mean lofty mountains; Ps 80:10, [ver. 11, Heb.,] cedars of God mean lofty, beautiful cedars. Thus Nineveh is called "a great city to God," (Jon 3:3, Greek,) meaning a very great city. The expression here means simply, that Moses was very fair, or handsome. Comp. Heb 11:23, where he is called a "proper child," i.e., a handsome child. It would seem from this, that Moses was preserved by his mother on account of his beauty; and this is hinted at in Ex 2:2. And it would also seem from this, that Pharaoh had succeeded by his oppressions in what he had attempted; and that it was not unusual for parents among the Jews to expose their children, or to put them to death. {d} "Moses was born" Ex 2:2 {1} "exceeding fair" or, "fair to God" {+} "exceeding fair" "Very Beautiful" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 21 Verse 21. Was cast out. When he was exposed on the banks of the Nile, Ex 2:3. And nourished him. Adopted him, and treated him as her son, Ex 2:10. It is implied in this, that he was educated by her. An adopted son in the family of Pharaoh would be favoured with all the advantages which the land could furnish for an education. {e} "nourished him" Ex 2:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 22 Verse 22. Moses was learned. Or, was instructed. It does not mean that he had that learning, but that he was carefully trained or educated in that wisdom. The passage does not express the fact that Moses was distinguished for learning, but that he was carefully educated, or that pains were taken to make him learned. In all the wisdom, etc. The learning of the Egyptians was confined chiefly to astrology, to the interpretation of dreams, to medicine, to mathematics, and to their sacred science or traditionary doctrines about religion, which were concealed chiefly under their hieroglyphics. Their learning is not unfrequently spoken of in the Scriptures, 1 Ki 4:30; Comp. Isa 19:11,12. And their knowledge is equally celebrated in the heathen world. It is known that science was carried from Egypt to Phenicia, and thence to Greece; and not a few of the Grecian philosophers travelled to Egypt in pursuit of knowledge. And was mighty. Was powerful, or was distinguished. This means that he was eminent in Egypt, before he conducted the children of Israel forth. It refers to his addresses to Pharaoh, and to the miracles which he wrought before their departure. In words. From Ex 4:10, it seems that Moses was "slow of speech, and of a slow tongue." When it is said that he was mighty in words, it means that he was mighty in his communications to Pharaoh, though they were spoken by his brother Aaron. Aaron was in his place, and Moses addressed Pharaoh through him, who was appointed to deliver the message, Ex 4:11-16. Deeds. Miracles, Ex 7, etc. {*} "Learned" "Instructed" {f} "mighty in words" Lu 24:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 23 Verse 23. Full forty years of age. This is not recorded in the Old Testament, but it is a constant tradition of the Jews that Moses was forty years of age when he undertook to deliver them. Thus it is said, "Moses lived in the palace of Pharaoh forty years; he was forty years in Midian; and he ministered to Israel forty years." (Kuinoel.) To visit, etc. Probably with a view of delivering them from their oppressive bondage. Comp. Ac 7:26. {a} "And when he was" Ex 2:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 24 Verse 24. Suffer wrong. The wrong or injury was, that the Egyptian was smiting the Hebrew, Ex 2:11,12. Smote the Egyptian. He slew him, and buried him in the sand. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 25 Verse 25. For he supposed. This is not mentioned by Moses; but it is not at all improbable. When they saw him alone contending with the Egyptian, when it was understood that he had come and taken vengeance or one of their oppressors, it might have been presumed that he regarded himself as directed by God to interpose, and save the people. {1} "For he supposed" "Now" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 26 Verse 26. And the next day. Ex 2:13. He shewed himself. He appeared in a sudden and unexpected manner to them. Unto them. That is, to two of the Hebrews, Ex 2:13. As they strove. As they were engaged in a quarrel. Have set them at one. Greek, "would have urged them to peace." This he did by remonstrating with the man that did the wrong. Saying. What follows is not quoted literally from the account which Moses gives, but it is substantially the same. Sirs. Greek, "men." Ye are brethren. You belong not only to the same nation, but you are brethren and companions in affliction, and should not, therefore, contend with each other. One of the most melancholy scenes in this world, is that where those who are poor, and afflicted, and oppressed, add to all their other calamities, altercations and strifes among themselves. Yet it is from this class that contentions and lawsuits usually arise. The address which Moses here makes to the contending Jews, might be applied to the whole human family, in view of the contentions and wars of nations: "Ye are brethren, members of the same great family, and why do you contend with each other?" {*} "at one again" "Would have reconciled them" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 27 Verse 27. But he that did, etc. Intent on his purpose, filled with rage and passion, he rejected all interference, and all attempts at peace. It is usually the man that does the injury that is unwilling to be reconciled; and when we find a man that regards the entreaties of his friends as improper interference, when he becomes increasingly angry when we exhort him to peace, it is usually a strong evidence that he is conscious that he has been at fault. If we wish to reconcile parties, we should go first to the man that has been injured. In the controversy between God and man, it is the sinner who has done the wrong that is unwilling to be reconciled, and not God. His neighbour. The Jew with whom he was contending. Who made thee, etc. What right have you to interfere in this matter? The usual salutation with which a man is greeted who attempts to prevent quarrels. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 28 Verse 28. Wilt thou kill me, etc. How it was known that he had killed the Egyptian does not appear. It was probably communicated by the man who was rescued from the hands of the Egyptian, Ex 2:11,12. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 29 Verse 29. Then fled Moses, etc. Moses fled because he now ascertained that it was known. He supposed that it had been unobserved, Ex 2:12. But he now supposed that the knowledge of it might reach Pharaoh, and that his life might thus be endangered. Nor did he judge incorrectly; for as soon as Pharaoh heard of it, he sought to take his life, Ex 2:16. Was a stranger. Or became a sojourner--paroikov--one who had a temporary abode in the land. The use of this word implies that he did not expect to make that his permanent dwelling. In the land of Madian. This was a part of Arabia. It was situated on the east side of the Red Sea. The city of Midian is placed there by the Arabian geographers; but the Midianites seem to have spread themselves along the desert east of Mount Seir, to the vicinity of the Moabites. To the west they ex, tended also to the neighbourhood of Mount Sinai. This was extensively a desert region, an unknown land; and Moses expected there to be safe from Pharaoh. Where he begat two sons. He married Zipporah, the daughter of Reuel, (Ex 2:18,) or Jethro, (Nu 10:29; Ex 3:1,) a priest of Midian. The names of the two sons were Gershom and Eliezer, Ex 18:3,4. {+} "stranger" "Sojourned" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 30 Verse 30. And when forty years, etc. At the age of eighty years. This, however, was known by tradition. It is not expressly mentioned by Moses. It is said, however, to have been after the king of Egypt had died, (Ex 2:23;) and the tradition is not improbable. In the wilderness of mount Sina. In the desert adjacent to, or that surrounded Mount Sinai. In Ex 3:1, it is said that this occurred at Mount Horeb. But there is no contradiction; Horeb and Sinai are different peaks or elevations of the same mountain. They are represented as springing from the same base, and branching out in different elevations. The mountains, according to Burckhardt, are a prodigious pile, comprehending many peaks, and about thirty miles in diameter. From one part of this mountain, Sinai, the law was given to the children of Israel. An angel of the Lord. The word angel means, properly, a messenger, (See Barnes "Mt 1:20,) and is applied to the invisible spirits in heaven, to men, to the winds, or pestilence, or to whatever is appointed as a messenger to make known the will of God. The mere name, therefore, can determine nothing about the nature of the messenger. That name might be applied to any messenger, even an inanimate object. The nature and character of this messenger are to be determined by other considerations. The word may denote that the bush on fire was the messenger. But a comparison with the other places where this occurs will show that it was a celestial messenger, and perhaps that it was the Messiah who was yet to come, appearing to take the people of Israel under his own charge and direction. Comp. Joh 1:11, where the Jews are called "his own." In Ex 3:2, it is said that the angel of the Lord appeared IN a flame of fire; in Ex 3:4, it is said that Jehovah spake to him out of the midst of the bush; language which implies that God was there, and which is strongly expressive of the doctrine that the angel was Jehovah. In Ex 23:20,21, God says, "I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice," Ex 23:23; 32:34; 33:2. In all these places this angel is mentioned as an extraordinary messenger to conduct them to the land of Canaan. He was to guide them, defend them, and drive out the nations before them. All these circumstances seem to point to the conclusion that this was no other than the future Deliverer of the world, who came then to take his people under his own guidance, as emblematic of the future redemption of mankind. In a flame of fire. That is, in what appeared to be a flame of fire. The bush or clump of trees seemed to be on fire, or to be illuminated with a peculiar splendour. God is often represented as encompassed with this splendour, or glory, Lu 2:9; Mt 17:1-6; Ac 9:3; 12:7. In a bush. In a grove, or clump of trees. Probably the light was seen issuing from the midst of such a grove. {b} "And when forty years" Ex 3:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 31 Verse 31. He wondered, etc. What particularly attracted his attention was the fact that the bush was not consumed, Ex 3:2,3. The voice of the Lord. Jehovah spake to him from the midst of the bush. He did not see him, but he simply heard a voice. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 32 Verse 32. Saying, I am the God, etc. See this explained See Barnes "Mt 22:32". Then Moses trembled. Ex 3:6. {a} "God of thy fathers" Mt 22:32; Heb 11:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 33 Verse 33. Then said the Lord, etc. In Ex 3 this is introduced in a different order, as being spoken before God said, "I am the God," etc. Put off thy shoes, etc. Ex 3:5. To put off the shoes, or sandals, was an act of reverence. Especially the ancients were not permitted to enter a temple or holy place with their shoes on. Indeed, it was customary for the Jews to remove their shoes whenever they entered any house, as a mere matter of civility. Comp. See Barnes "Joh 13:6". See Jos 5:15. Is holy ground. Is rendered sacred by the symbol of the Divine Presence. We should enter the sanctuary, the place set apart for Divine worship, not only with reverence m our hearts, but with every external indication of veneration. Solemn awe, and deep seriousness, become the place set apart to the service of God. {b} "Put off thy shoes" Jos 5:15; Ec 5:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 34 Verse 34. I have seen, etc. The repetition of this word is in accordance with the usage of the Hebrew writers when they wish to represent anything emphatically. Their groaning. Under their oppressions. Am come down. This is spoken in accordance with human conceptions. It means that God was about to deliver them. I will send this, etc. This is a mere summary of what is expressed at much greater length in Ex 3:7-10. {*} "seen the affliction" "I have surely seen" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 35 Verse 35. When they refused. That is, when he first presented himself to them, Ex 2:13,14. Stephen introduces and dwells upon this refusal in order, perhaps, to remind them that this had been the character of their nation; and to prepare the way for the charge which he intended to bring against those whom he addressed, as being stiff-necked and rebellious. See Ac 7:51,52, etc. A ruler. A military leader, or a governor in civil matters. A deliverer. A Redeemer--lutrwthn--. It properly means one who redeems a captive or a prisoner by paying a price or ransom. And it is applied thus to our Lord Jesus, as having redeemed or purchased sinners by his blood as a price, Tit 2:14; 1 Pe 1:18; Heb 9:12. It is used here, however, in a more general sense to denote the deliverance, without specifying the manner. Comp. Ex 6:6; Lu 24:21; 1:68; 2:38. By the hand of the angel. Under the direction and by the help of the angel, Nu 20:16. See Barnes "Ac 7:30". {c} "the angel" Ex 14:19; Nu 20:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 36 Verse 36. Wonders and signs.Miracles, and remarkable interpositions of God. See Barnes "Ac 2:22". In the land of Egypt. By the ten plagues, Exodus chapters 4-12. In the Red sea. Dividing it, and conducting the Israelites in safety, and overthrowing the Egyptians, Ex 13. In the wilderness. During their forty years' journey to the promised land. The wonders or miracles were, providing them with manna daily; with flesh in a miraculous manner; with water from the rock, etc., Exodus chapters 16 and 17. {d} "after that he had showed" Exodus chapters 7-11,14 {e} "forty years" Ex 16:35 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 37 Verse 37. Which said, etc. De 18:15,18. See this explained, Ac 3:22. Stephen introduced this to remind them of the promise of a Messiah; to show his fait in it; and particularly to remind them of their obligation to hear and obey him. {f} "said unto the children on Israel" De 18:15,18; Ac 3:22 {1} "like unto me" "as myself" {g} "him shall ye hear" Mt 17:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 38 Verse 38. In the church. The word church means, literally, the people called out; and is applied with great propriety to the assembly or multitude called out of Egypt, and separated from the world. It has not, however, of necessity our idea of a church; but means the assembly, or people called out of Egypt, and placed under the conduct of Moses, With the angel. In this place there is undoubted reference to the giving of the law on Mount Sinai. Yet that was done by God himself, Ex 20. It is clear, therefore, that by the angel here Stephen intends to designate him who was God. It may be observed, however, that the law is represented as having been given by the ministry of an angel (in this place,) and by the ministry of angels, Ac 7:53 Heb 2:2. The essential idea is, that God did it by a messenger, or by mediators. The character and rank of the messengers, or of the principal messenger, must be learned by looking at all the circumstances of the case. The lively oracles. See Ro 3:2. The word oracles here means commands or laws of God, The word lively, or living--zwnta--stands in opposition to that which is dead, or useless, and means that which is vigorous, efficacious; and in this place it means that the commands were of such a nature, and given in such circumstances, as to secure attention; to produce obedience; to excite them to act for God--in opposition to laws which would fall powerless, and produce no effect. {h} "This is he" Heb 2:2 {+} "church" "Congregation" {i} "angel" Isa 63:9; Ga 3:19 {k} "in the mount Sina" Ex 19:3,17 {l} "who received" De 5:27,31; Joh 1:17 {m} "received" Ro 3:2 {*) "lively" "Life giving" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 39 Verse 39. Would not obey, etc. This refers to what they said of him when he was in the mount, Ex 32:1,23. In their hearts turned, etc. They wished to return to Egypt. They regretted that they had come out of Egypt, and desired again the things which they had there, as preferable to what they had in the desert, Nu 11:5. Perhaps, however, the expression means, not that they desired literally to return to Egypt, but that their hearts inclined to the habits and morals of the Egyptians. They forsook God, and imitated the idolatries of the Egyptians. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 40 Verse 40. Saying unto Aaron. Ex 32:1 Make us gods. That is, idols. {n} "Saying unto Aaron" Ex 32:1 {=} "wot" "know" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 41 Verse 41. And they made a calf. This was made of the ear-rings and ornaments which they had brought from Egypt, Ex 32:2-4. Stephen introduces this to remind them how prone the nation had been to reject God, and walk in the ways of sin. {o} "calf" De 9:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 42 Verse 42. Then God turned. That is, turned away from them; abandoned them to their own desires. The host of heaven. The stars, or heavenly bodies. The word host means armies. It is applied to the heavenly bodies, because they are very numerous, and appear to be marshalled or arrayed in military order. It is from this that God is called JEHOVAH of hosts, as being the Ruler of these well-arranged heavenly bodies, Isa 1:9. The proof that they did this, Stephen proceeds to allege by a quotation from the prophets. In the book of the Prophets. Am 5:25,26. The twelve minor prophets were commonly written in one volume, and were called the Book of the Prophets; the book containing these several prophecies, Daniel, Hosea, Micah, etc. They were small tracts separately, and were bound up together to preserve them from being lost. This passage is not quoted literally; it is evidently made from memory; and though in its main spirit it coincides with the passage in Amos, yet in some important respects it varies from it. ye house of Israel. Ye people of Israel. Have ye offered, etc. That is, ye have not offered. The interrogative is often an emphatic way of saying that the thing had not been done. But it is certain that the Jews did offer sacrifices to God in the wilderness, though it is also certain that they did not do it with a pure and upright heart. They kept up the form of worship to idols. Through the continuous space of forty years they did not honour God, but often departed from him, and worshipped idols. {p} "gave them up" Psa 81:12 {q} "host of heaven" De 4:19 {r} "as it is written" Am 5:25,26 {*} "wilderness" or, "Desert" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 43 Verse 43. Yea, ye took up. That is, you bore, or you carried with you, for purposes of idolatrous worship. The tabernacle. This word properly means a tent; but it is also applied to the small tent or house in which was contained the image of the god; the house, box, or tent, in which the idol was placed. It is customary for idolatrous nations to bear their idols about with them, enclosed in cases or boxes of various sizes, usually very small, as their idols are commonly small. Probably they were made in the shape of small temples or tabernacles; and such appear to have been the silver shrines for Diana, made at Ephesus, Ac 19:24. These shrines, or images, were borne with them as a species of amulet, or charm, or talisman, to defend them from evil. Such images the Jews seem to have borne with them. Moloch. This word comes from the Hebrew word signifying king. This was a god of the Ammonites, to whom human sacrifices were offered. Moses in several places forbids the Israelites, under penalty of death, to dedicate their children to Moloch, by making them pass through the fire, Le 18:21; 20:2-5. There is great probability that the Hebrews were addicted to the worship of this deity after they entered the land of Canaan. Solomon built a temple to Moloch on the Mount of Olives, 1 Ki 11:7; and Manasseh made his son pass through the fire in honour of this idol, 2 Ki 21:3,6. The image of this idol was made of brass, and his arms extended so as to embrace any one; and when they offered children to him, they heated the statue, and when it was burning hot, they placed the child in his arms, where it was soon destroyed by heat. It is not certain what this god was supposed to represent. Some suppose it was in honour of the planet Saturn, others the sun, others Mercury, Venus, etc. What particular god it was, is not material. It was the most cutting reproof that could be made to the Jews, that their fathers had been guilty of worshipping this idol. And the star. The Hebrew in this place, is "Chiun your images, the star of your god." The expression here used leads us to suppose that this was a star which was worshipped, but what star it is not easy to ascertain; nor is it easy to determine why it is called both Chiun and Remphan. Stephen quotes from the LXX. They have rendered the word Chiun by the word Raiphan, or Rephan, easily changed into Remphan. Why the LXX. adopted this is not known. It was probably, however, from one of two causes. (1.) Either because the word Chiun in Hebrew meant the same as Remphan in the language of Egypt, where the translation was made; or, (2.) because the object of worship called Chiun in Hebrew, was called Remphan in the language of Egypt. It is generally agreed that the object of their worship was the planet Saturn, or Mars, both of which planets were worshipped as gods of evil influence. In Arabic, the word Chevan denotes the planet Saturn. Probably Rephan, or Remphan, is the Coptic name for the same planet, and the Septuagint adopted this because their translation was made in Egypt, where the Coptic language was spoken. Figures which ye made. Images of the god which they made. See the article Chuin in Robinson's Calmet. And I will carry you away, etc. This is simply expressing in few words what is stated at greater length in Am 5:27. In Hebrew it is Damascus; but this evidently denotes the eastern region, in which also Babylon was situated. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 44 Verse 44. The tabernacle of witness. The tent or tabernacle which Moses was commanded to make. It was called a tabernacle of witness, or of testimony, because it was the visible witness or proof of God's presence with them; the evidence that he to whom it was devoted was their protector and guide. The name is given either to the tent, or to the two tables of stone, or to the ark; all of which were witnesses or evidence, of God's relation to them as their Lawgiver and Guide, Ex 16:34; 25:16,21; 27:21; 30:6,36; 31:18 Nu 1:50,53. The two charges against Stephen were that he had spoken blasphemy against Moses, or his law, and against the temple, Ac 6:13,14. In the previous part of this defence he had shown his respect for Moses and his law. He now proceeds to show that he did not design to speak with disrespect of the temple, or the holy places of their worship. He therefore expresses his belief in the Divine appointment of both the tabernacle Ac 7:44-46 and of the temple, Ac 7:47. According to the fashion, etc. According to the pattern that was shown to him, by which it was to be made, Ex 25:9,40; Ex 26:30. As God showed him a pattern, it proved that the tabernacle had his sanction. Against that Stephen did not intend to speak. {+} "witness" "Testimony" {1} "speaking" "who spake" {a} "that he should make" Ex 25:40; 26:30; Heb 8:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 45 Verse 45. Our fathers that came after. None of the generation that came out of Egypt were permitted to enter into the land of Canaan on account of their rebellion, except Caleb and Joshua, Nu 14:22-24; 32:11,12. Hence it is said that their fathers who came after, i.e. afar the generation when the tabernacle was built. The Greek, however, here means, properly, "which also our fathers, having received, brought," etc. The sense is not materially different. Stephen means that it was not brought in by that generation, but by the next. With Jesus. This should have been rendered, "with Joshua." Jesus is the Greek mode of writing the name Joshua. But the Hebrew name should by all means have been retained here, as also in Heb 4:8. Into the possession of the Gentiles. Into the land possessed by the Gentiles; that is, into the promised land then occupied by the Canaanites, etc. Whom God, etc. That is, he continued to drive them out until the time of David, when they were completely expelled. Or it may mean that the tabernacle was in the possession of the Jews, and was the up, pointed place of worship, until the time of David, who desired to build him a temple. The Greek is ambiguous. The connexion favours the latter interpretation. {b} "Which also" Jos 3:14 {2} "Which also our fathers" or, "having received" {*} "Jesus" "Joshua" {=} "possession of the Gentiles" "When they possessed the land of the nations" {c} "whom God Drave out" Neh 9:24; Psa 44:2; 78:55 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 46 Verse 46. Who found favour. That is, God granted him great him great prosperity, and delivered him from his enemies. To find a tabernacle. To prepare a permanent dwelling place for the ark and for the visible symbols of the Divine Presence. Hitherto the ark had been kept in the tabernacle, and had been borne about from place to place. David sought to build an house that would be permanent, where the ark might be deposited, 2 Sa 7, 1 Ch 22:7. {d} "favour before God" 1 Sa 16:1 {e} "desired to find a tabernacle" 1 Ch 22:7 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 47 Verse 47. But Solomon, etc. Built the temple. David was not permitted to do it, because he had been a man of war, 1 Ch 22:8. David prepared the principal materials for the temple, but Solomon built it, 1 Ch 22; comp. 1 Ki 6. {f} "Solomon" 1 Ki 8:27; 8:20 {=} "house" "Temple" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 48 Verse 48. Howbeit. But. Why Stephen added this, is not very clear. He was charged with speaking against the temple. He had now shown that he had due veneration for it, by his declaring that it had been built by the command of God. But he now adds, that God does not need such a temple. Heaven is his throne; the universe his dwelling-place; and therefore this temple might be destroyed. A new, glorious truth was to be revealed to mankind, that God was not confined in his worship to any age, or people, or nation. In entire consistency, therefore, with all proper respect for the temple at Jerusalem, it might be maintained that the time would come when that temple would be destroyed, and when God might be worshipped by all nations. The Most High. God. This sentiment was expressed by Solomon when the temple was dedicated, 1 Ki 8:27. As saith the prophet. Isa 66:1,2. The place is not literally quoted, but the sense is given. {g} "Howbeit" 1 Ki 8:27; Ac 17:24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 49 Verse 49. Heaven is my throne. See Barnes "Mt 5:34". Earth is my footstool. See Barnes "Mt 5:35". What house, etc. What house or temple can be large or magnificent enough for the dwelling of Him who made all things? The place of my rest. My home, my abode, my fixed seat or habitation. Comp. Psa 95:11. {h} "Heaven is my throne" Isa 66:1,2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 50 Verse 50. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 51 Verse 51. Ye stiffnecked. The discourse of Stephen has every appearance of having been interrupted by the clamours and opposition of the sanhedrim. This verse has no immediate connexion with that which precedes; and appears to have been spoken in the midst of much opposition and clamour. If we may conjecture in this case, it would seem that the Jews saw the drift of his argument; that they interrupted him; and that when the tumult had somewhat subsided, he addressed them in the language of this verse, showing them that they sustained a character precisely similar to their rebellious fathers. The word stiff-necked is often used in the Old Testament, Ex 32:9; Ex 33:3,5; 34:9; De 9:6,13; 10:16, etc. It is a figurative expression taken from oxen that were refractory, and that would not submit to be yoked. Applied to men, it means that they were stubborn, contumacious, and unwilling to submit to the restraints of law. Uncircumcised in heart. Circumcision was a sign of being a Jew-- of acknowledging the authority of the laws of Moses. It was also emblematic of purity, and of submission to the law of God. The expression uncircumcised in heart denotes those who were not willing to acknowledge the law, and submit to it. They had hearts filled with vicious and unsubdued affections and desires. And ears. That is, who are unwilling to hear what God says. Comp. Le 26:41; Jer 9:26; See Barnes "Ro 2:28,29. Resist the Holy Ghost. You oppose the message which is brought to you by the authority of God, and the inspiration of his Spirit. The message brought by Moses, by the prophets, by the Saviour, and by the apostles--all by the infallible direction of the Holy Ghost--they and their fathers opposed. As your fathers did, etc. As he had specified in Ac 7:27,35,39-43. {a} "stiffnecked" Ex 32:9; Isa 48:4 {b} "uncircumcised" Le 26:41; Jer 9:26; Ro 2:28,29 {*} "Holy Ghost" "Holy Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 52 Verse 52. Which of the prophets, etc. The interrogative form here is a strong mode of saying that they had persecuted all the prophets. It was the characteristic of the nation to persecute the messengers of God. This is not to be taken as literally and universally true; but it was a general truth; it was the national characteristic. See Notes, Mt 21:33-40; 23:29-35. And they have slain them, etc. That is, they have slain the prophets, whose main message was that the Messiah was to come. It was a great aggravation of their offence, that they put to death the messengers which foretold the greatest blessing that the nation could receive. The Just One. The Messiah. See Barnes "Ac 3:14. Of whom ye, etc. You thus show that you resemble those who rejected and put to death the prophets. You have even gone beyond them in guilt, because you have put the Messiah himself to death. The betrayers. They are called betrayers here, because they employed Judas to betray him--agreeable to the maxim in law, He who does anything by another, is held to have done it himself. {c} "Which of the prophets" 2 Ch 36:16; 1 Th 2:15 {d} "Just One" Ac 3:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 53 Verse 53. Who have received the law. The law of Moses given on Mount Sinai. By the disposition of angels. There has been much diversity of opinion in regard to this phrase, eiv diatagav aggelwn. The word translated disposition does not elsewhere occur in the New Testament. It properly means the constituting or arranging of an army; disposing it into ranks and proper divisions. Hence it has been supposed to mean that the law was given amidst the various ranks of angels, being present to witness its promulgation. Others suppose that the angels were employed as agents or instruments to communicate the law. All that the expression fairly implies is the former; that the law was given amidst the attending ranks of angels, as if they were summoned to witness the pomp and ceremony of giving law to an entire people, and through them to an entire world. It should be added, moreover, that the Jews applied the word angels to any of the messengers of God; to fire, and tempest, and wind, etc. And all that Stephen means here may be to express the common Jewish opinion, that God was attended on this occasion by the heavenly hosts; and by the symbols of his presence, the fire, and smoke, and tempest. Comp. Ps 104:4; 68:17. Other places declare that the law was spoken by an angel, one eminent above all attending angels, the peculiar messenger of God. See Barnes "Ac 7:38". It is plain that Stephen spoke only the common sentiment of the Jews, Thus Herod is introduced by Josephus, (Antiq. b. xv. chap. v. & 3,) as saying, "We have learned from God the most excellent of our doctrines, and the most holy part of our law by angels," etc. In the eyes of the Jews, it justly gave increased majesty and solemnity to the law, that it had been given in so grand and imposing circumstances. And it greatly aggravated their guilt, that, notwithstanding this, they had not kept it. {e} "law by the disposition of angels" Ga 3:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 54 Verse 54. They were cut to the heart. They were exceedingly enraged and indignant. The whole course of the speech had been such as to excite their anger, and now they could restrain themselves no longer. They gnashed on him, etc. Expressive of the bitterness and malignity. {f} "heard these things" Ac 5:33 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 55 Verse 55. Full of the Holy Ghost. See Barnes "Ac 2:4". Looked up stedfastly. Fixed his eyes intently on heaven. Foreseeing his danger, and the effect his speech had produced--seeing that there was no safety in the great council of the nation, and no prospect of justice at their hands-he cast his eyes to heaven and sought protection them. When dangers threaten us, our hope of safety lies in heaven. When men threaten our persons, reputation, or lives, it becomes us to fix our eyes on the heavenly world; and we shall not look in vain. And saw the glory of God. This phrase is commonly used to denote the visible symbols of God. It means some magnificent representation; a splendour, or light, that is the appropriate exhibition of the presence of God, Mt 16:27; 24:30. See Barnes "Lu 2:9". In the case of Stephen there is every indication of a vision, or supernatural representation of the heavenly objects; something in advance of mere faith, such as dying Christians now have. What was its precise nature, we have no means of ascertaining. Objects were often represented to prophets by visions; and probably something similar is intended here. It was such an elevation of view, such a representation of truth, and of the glory of God, as to be denoted by the word see; though it is not to be maintained that Stephen really saw the Saviour with the bodily eye. On the right hand of God. That is, exalted to a place of honour and power in the heavens. See Barnes "Mt 26:64". See Barnes "Ac 2:25". {g} "being full of" Ac 6:5 {*} "Holy Ghost" "Holy Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 56 Verse 56. I see the heavens opened. A figurative expression, denoting that he was permitted to see into heaven, or to see what was there, sd if the firmament was divided, and the eye was permitted to penetrate the eternal world. Comp. Eze 1:1. {h} "heavens opened" Eze 1:1 {i} "the Son of man" Da 7:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 57 Verse 57. Then they cried out. That is, probably, the people, not the members of the council. It is evident he was put to death in a popular tumult. They had charged him with blasphemy; and they regarded what he had now said as full proof of it. And stopped their ears. That they might hear no more blasphemy. With one accord. In a tumult; unitedly. {+} "accord" "consent" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 58 Verse 58. And cast him out of the city. This was in accordance with the usual custom. In Le 24:14, it was directed to bring forth him that had cursed without the camp; and it was not usual, the Jewish writers inform us, to stone in the presence, of the sanhedrim. Though this was a popular tumult, and Stephen was condemned without the regular process of trial, yet some of the forms of law were observed, and he was stoned in the manner directed in the case of blasphemers. And stoned him. This was the punishment appointed in the case of blasphemy, Le 24:16. See Barnes "Joh 10:31". And the witnesses. That is, the false witnesses who bore testimony against him, Ac 6:13. It was directed in the law De 17:7 that the witnesses in the case should be first in executing the sentence of the law. This was done to prevent false accusations by the prospect that they must be employed as executioners. After they had commenced the process of execution, all the people joined in it, De 17:7; Le 24:16. Laid down their clothes. Their outer garments. They were accustomed to lay these aside when they ran or worked. See Barnes "Mt 5:40. At a young man's feet, etc. That is, they procured him to take care of their garments. This is mentioned solely because Saul, or Paul, afterwards became so celebrated, first as a persecutor, and then an apostle. His whole heart was in this persecution of Stephen; and he himself afterwards alluded to this circumstance as an evidence of his sinfulness in persecuting the Lord Jesus, Ac 22:20. {k} "cast him out" Lu 4:29; Heb 13:12,13 {l} "witnesses" Ac 6:13 {m} "whose name was Saul" Ac 8:1,3; 22:20 {+} "clothes" "mantles" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 59 Verse 59. Calling upon God. The word God is not in the original, and should not have been in the translation. It is in none of the ancient Mss. or versions. It should have been rendered, "They stoned Stephen, invoking, or calling upon, and saying, Lord Jesus," etc. That is, he was engaged in prayer to the Lord Jesus. The word is used to express prayer in the following, among other places: 2 Co 1:23, "I call God to witness." 1 Pe 1:17, "And if ye call on the Father," etc. Ac 2:21, "Whosoever shall call on the name of the Lord," etc.; Ac 9:14; 22:16; Ro 10:12-14. This was, therefore, an act of worship; a solemn invocation of the Lord Jesus, in the most interesting circumstances in which a man can be placed --in his dying moments. And this shows that it is right to worship the Lord Jesus, and to pray to him. For if Stephen was inspired, it settles the question. The example of an inspired man, in such circumstances, is a safe and correct example. If it should be said that the inspiration of Stephen cannot be made out, yet the inspiration of Luke, who has recorded it, will not be called in question. Then the following circumstances show that he, an inspired man, regarded it as right, and as a proper example to be followed. (1.) He has recorded it without the slightest expression of an opinion that it was improper. On the contrary, there is every evidence that he regarded the conduct of Stephen in this case as right and praiseworthy. There is, therefore, this attestation to its propriety. (2.) The Spirit that inspired Luke knew what use would be made of this case. He knew that it would be used as an example, and as an evidence that it was right to worship the Lord Jesus. It is one of the cases which has been used to perpetuate the worship of the Lord Jesus in every age. If it was wrong, it is inconceivable that it should be recorded without some expression of disapprobation. (3.) The case is strikingly similar to that recorded in Joh 20:28, where Thomas offered worship to the Lord Jesus, as his God, without reproof. If Thomas did it in the presence of the Saviour without reproof, it was right. If Stephen did it without any expression of disapprobation from the inspired historian, it was right. (4.) These examples were used to encourage Christians and Christian martyrs to offer homage to Christ. Thus Pliny, writing to the emperor Trajan, and giving an account of the Christians in Bithynia, says, that they were accustomed to meet and sing hymns to Christ as to God.-Lardner. (5.) It is worthy of remark, that Stephen in his death offered the same act of homage to Christ, that Christ himself did to the Father, when he died, Lu 23:46. From all these considerations, it follows that the Lord Jesus is an object of worship; that in most solemn circumstances it is proper to call upon him, to worship him, and to commit our dearest interests to his hands. If this may be done, he is Divine. Receive my spirit. That is, receive it to thyself; take it to thine abode in heaven. {a} "receive my spirit" Ps 31:5; Lu 23:46 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 7 - Verse 60 Verse 60. And he kneeled down. This seems to have been a voluntary kneeling; a placing himself in this position for the purpose of prayer, choosing to die in this attitude. Lord. That is, Lord Jesus. See Barnes "Ac 1:24". Lay not, etc. Forgive them. This passage strikingly resembles the dying prayer of the Lord Jesus, Lu 23:34. Nothing but the Christian religion will enable a man to utter this passage in his dying moments. He fell asleep. This is the usual mode of expressing the death of saints in the Bible. It is an expression indicating (1.) the peacefulness of their death, compared with the alarm of sinners; (2.) the hope of a resurrection--as we retire to sleep with the hope of again awaking to the duties and enjoyments of life. See Joh 11:11,12; 1 Co 11:30; 15:51; 1 Th 4:14; 5:10; Mt 9:24. In view of the death of this first Christian martyr, we may remark, (1.) That it is right to address to the Lord Jesus the language of prayer. (2.) It is peculiarly proper to do it in afflictions, and in the prospect of death, Heb 4:15. (3.) Sustaining grace will be derived in trials chiefly from a view of the Lord Jesus. If we can look to him as our Saviour, see him to be exalted to deliver us, and truly commit our souls to him, we shall find the grace which we shall need in our afflictions. (4.) We should have such confidence in him, as to enable us to commit ourselves to him at any time. To do this, we should live a life of faith. In health, and youth, and strength, we should seek him as our first and best Friend. (5.) While we are in health, we should prepare to die. What an unfit place for preparation for death would have been the situation of Stephen! How impossible then would it have been to have made preparation! Yet the dying bed is often a place as unfit to prepare as were the circumstances of Stephen.--When racked with pain; when faint and feeble; when the mind is indisposed to thought, or when it raves in the wildness of delirium, what an unfit place is this to prepare to die! I have seen many dying beds; I have seen many in all stages of their last sickness; but never have I yet seen a dying bed which seemed to me to be a proper place to make preparation for eternity. (6.) How peaceful and calm is a death like that of Stephen, when compared with the alarms and anguish of a sinner! One moment of such peace, in that trying time, is better than all the pleasures and honours which the world can bestow. And to obtain such peace, the dying sinner would be willing to give all the wealth of the Indies, and all the crowns of the earth. So may I die--and so may all my readers--enabled, like this dying martyr, to commit my de- parting spirit to the sure keeping of the great Redeemer! When we take a parting view of the world; when our eyes shall be turned for the last time to take a look of friends and relatives; and when the darkness of death shall begin to come around us, then may we be enabled to cast the eye of faith to the heavens, and say, "Lord Jesus, receive our spirits;" and thus fall asleep, peaceful in death, in the hope of the resurrection of the just. {b} "lay not this sin" Mt 5:44; Lu 23:34 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 1 CHAPTER VIII Verse 1. And Saul was consenting, etc. Was pleased with his being put to death, and approved it. Comp. Ac 22:20. This part of the verse should have been connected with the previous chapter. At that time. That is, immediately following the death of Stephen. The persecution arose on account of Stephen, Ac 11:19. The tumult did not subside when Stephen was killed. Their anger continued to be excited against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death, that they resolved at once to put a period to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and Paganism. The Church. The collection of Christians which were now organized into a church. The church at Jerusalem was the first that was collected. All scattered. That is, the great mass of Christians. The regions of Judea, etc. See Barnes "Mt 2:22". Except the apostles. Probably, the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Saviour, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, and Cyprus, and Antioch, Ac 11:19. There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed. {c} "Saul was consenting" Ac 7:58 {d} "scattered abroad" Ac 11:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 2 Verse 2. And devout men. Religious men. The word used here does not imply of necessity that they were Christians. There might have been Jews who did not approve the popular tumult, and the murder of Stephen, and who gave him a decent burial. Joseph of Arimathaea, and Nicodemus, both Jews, thus gave to the Lord Jesus a decent burial, Joh 19:38,39. Carried Stephen. The word translated carried means, properly, to collect, as fruits, etc. Then it is applied to all the preparations necessary for fitting a dead body for burial--as collecting, or confining it by bandages, with spices, etc. And made great lamentation. This was usual among the Jews at a funeral. See Barnes "Mt 9:23". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 3 Verse 3. As for Saul. But Saul. He had no concern in the pious attentions shown to Stephen, but engaged with zeal in the work of persecution. He made havoc. elumaineto. This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the devastations which they commit. Saul raged against the church like a wild beast--a strong expression, denoting the zeal and fury with which he engaged in persecution. Entering into every house. To search for those who were suspected of being Christians. Haling. Dragging, or compelling them. Committed them to prison. The sanhedrim had not power to put them to death, Joh 18:31, but they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the church, Ac 26:10,11; Ga 1:13. It may be remarked here, that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterwards that he had talents fitted for any station; and zeal that tired with no exertion, and that was appalled by no obstacle. With this talent he entered on his work. Christians were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed, was owing to the protection of God--a protection that not only secured its existence, but which extended its influence and power, by means of this very persecution, far abroad on the earth. {a} "he made havoc" Ac 26:10,11; Ga 1:13 {*} "haling" "Dragging forth" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 4 Verse 4. Went every where. That is, they travelled through the various regions where they were scattered. In all places to which they came, they preached the word. Preaching the word. Greek, Evangelizing, or announcing the good news of the message of mercy, or the word of God. It is not the usual word which is rendered preach, but means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were ordained to preach. They were manifestly common Christians who were scattered by the persecution; and the meaning is, that they communicated to their fellow-men in conversation, wherever they met them--and probably in the synagogues, where all Jews had a right to speak--the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers; or that they administered baptism; or that they founded churches; but they proclaimed everywhere the news that a Saviour had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to all whom they met. We may learn from this, (1.) that persecution tends to promote the very thing which it would destroy. (2.) That one of the best means to make Christians active and zealous is to persecute them. (3.) That it is right for all Christians to make known the Paths of the gospel. When the heart is full, the lips will speak; and there is no more impropriety in their speaking of redemption than of anything else. (4.) It should be the great object of all Christians to make the Saviour known everywhere. By their lives, conversation, and pious exhortations and entreaties, they should beseech dying sinners to be reconciled to God. And especially should this be done when they are travelling. Christians, when away from home, seem almost to imagine that they lay aside the obligations of religion. But the example of Christ and his early disciples has taught us that this is the very time to attempt to do good. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 5 Verse 5. Then Philip. One of the seven deacons, Ac 6:5. He is afterwards called the Evangelist, Ac 21:8. The city of Samaria. This does not mean a city whose name was Samaria, for no such city at that time existed. Samaria was a region, Mt 2:22. The ancient city Samaria, the capital of that region, had been destroyed by Hyrcanus so completely, as to leave no vestige of it remaining; and he "took away," says Justifies, "the very marks that there had ever been such a city there, Anti. b. xlii. chap. x. 3. Herod the Great afterwards built a city on this site, and called it Sebaste, i. e. Augusta, in honour of the emperor Augustus, Jos. Anti. b. xv. chap. viii. 5. Perhaps this city is intended, as being the principal city of Samaria; or possibly Sychar, another city where the gospel had been before preached by the Saviour himself, Joh 4. And preached Christ. Preached that the Messiah had come, and made known his doctrines. The same truths had been before stated in Samaria by the Saviour himself, Joh 4 and this was doubtless one of the reasons why they so gladly now received the word of God. The field had been prepared by the Lord Jesus; and he had said that it was white for the harvest, Joh 4:35 and into that field Philip now entered, and was signally blessed. His coming was attended with a remarkable revival of religion. The word translated preach here is not that which is used in the previous verse. This denotes to proclaim as a crier, and is commonly employed to denote the preaching of the gospel, so called, Mr 5:20; 7:36; Lu 8:39; Mt 24:14; Ac 10:42; Ro 10:15; 1 Co 9:27; 15:12; 2 Ti 4:2. It has been argued that because Philip is said thus to have preached to the Samaritans, that therefore all deacons have a right to preach, or that they are, under the New Testament economy, an order of ministers. But this is by no means clear. For, (1.) it is not evident, nor can it be shown, that the other deacons Ac 6 ever preached. There is no record of their doing so; and the narrative would lead us to suppose that they did not. (2.) They were appointed for a very different purpose, Ac 6:1-5; and it is fair to suppose that, as deacons, they confined themselves to the design of their appointment. (3.) It is not said that Philip preached, in virtue of his being a deacon. From anything in this place, it would seem that he preached as the other Christians did--wherever he was. (4.) But elsewhere an express distinction is made between Philip and the others. A new appellation is given him, and he is expressly called the Evangelist, Ac 21:8. From this, it seems that he preached, not because he was a deacon, but because he had received a special appointment to this business as an evangelist. (5.) This same office, or rank of Christian teachers, is expressly recognized elsewhere, Eph 4:11. All these considerations show that there is not, in the sacred Scriptures, an order of ministers appointed to preach as deacons. {b} "Philip went down" Ac 6:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 6 Verse 6. With one accord. Unitedly, or with one mind. Great multitudes of them did it. Gave heed. Paid attention to; embraced. Hearing. Hearing what he said. {+} "accord" "Consent" {d} "hearing and seeing" Joh 4:41,42 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 7 Verse 7. For unclean spirits. See Barnes "Mt 4:24". Crying with loud voice. See Barnes "Mr 1:26". Palsies. See Barnes "Mt 4:24". {e} "unclean spirits" Mr 16:17 {f} "palsies" Mr 2:3-11; Ac 9:33,34 {g} "lame" Mt 11:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 8 Verse 8. And there was great joy. This joy arose, (1.) from the fact that so many persons, before sick and afflicted, were restored to health. (2.) From the conversion on individuals to Christ. The tendency of religion is to produce joy. (3.) From the mutual joy of families and friends that their friends were converted. The tendency of a revival of religion is thus to produce great joy. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 9 Verse 9. But there was a certain man, called Simon. The Fathers have written much respecting this man, and have given strange accounts of him; but nothing more is certainly known of him than is stated in this place. Rosenmuller and Canaille suppose him to have been a Simon mentioned by Justifies, (Anti. b. xx. chap. vii. § 2,) who was born in Cyprus. He was a magician, and was employed by Felix to persuade Drusilla to forsake her husband Azizus, and to marry Felix. But it is not very probable that this was the same person. See Note in Whiston's Justifies. Simon Magus was probably a Jew or a Samaritan, who had addicted himself to the arts of magic, and who was much celebrated for it. He had studied philosophy in Alexandria in Egypt, (Mosheim, i. p. 113, 114, Murdock's translation,) and then lived at Samaria. After he was cut off from the hope of adding to his other powers the power of working miracles, the Fathers say that he fell into many errors, and became the founder of the sect of the Simonians. They accused him of affirming that he came down as the Father in respect to the Samaritans; the Son in respect to the Jews; and the Holy Spirit in respect to the Gentiles, He did not acknowledge Christ to be the Son of God, but a rival, and pretended himself to be Christ. He rejected the law of Moses. Many other things are affirmed of him, which rest on doubtful authority. He seems to have become an enemy to Christianity; though he was willing then to avail himself of some of its doctrines in order to advance his own interests. The account that he came to a tragical death at Rome; that he was honoured as a deity by the Roman senate; and that a statue was erected to his memory in the isle of Tiber, is now generally rejected. His end is not known. See Calmed, art. Simon Magus, and Mosheim, i. p. 114, Note. Beforetime. The practice of magic, or sorcery, was common at that time, and in all the ancient nations. Used sorcery. mageuwn. Exercising the arts of the Magi, or Magicians; hence the name Simon Magus. See Barnes "Mt 2:1". The ancient Magi had their rise in Persia, and were at first addicted to the study of philosophy, astronomy, medicine, etc. This name came afterwards to signify those who made use of the knowledge of these arts for the purpose of imposing on mankind--astrologers, soothsayers, necromancers, fortune-tellers, etc. Such persons pretended to predict future events by the positions of the stars, and to cure diseases by incantations, etc. See Isa 2:6; see also Da 1:20; 2:2. It was expressly forbidden the Jews to consult such persons on pain of death, Le 19:31; 20:6. In these arts Simon had been eminently successful. And bewitched. This is an unhappy translation. The Greek means merely that he astonished or amazed the people, or confounded their judgment. The idea of bewitching them is not in the original. Giving out, etc. Saying, i.e. boasting. It was in this way, partly, that he so confounded them. Jugglers generally impose on people just in proportion to the extravagance and folly of their pretensions. The same remark may be made of quack doctors, and of all persons who attempt to delude and impose on mankind. {*} "sorcery" "magic" {a} "and bewitched" Ac 13:6; Re 22:15 {+} "bewitched" "astonished" {b} "giving out" Ac 5:36 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 12 Verse 12. No notes from Barnes on this verse. {e} "believed Philip" Ac 8:37; 2:41 {f} "things concerning" Ac 1:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 13 Verse 13. Then Simon himself believed also. That is, he believed that Jesus had wrought miracles, and was raised from the dead, etc. All this he could believe in entire consistency with his own notions of the power of magic: and all that the connexion requires us to suppose is that he believed this--that Jesus had power of working miracles, etc.; and as he purposed to turn this to his own account, he was willing to profess himself to be his follower. It might have injured his popularity, moreover, if he had taken a stand when so many were professing to become Christians. Men often profess religion because, if they do not, they fear they will lose their influence, and be left with the ungodly. That Simon was not a real Christian is apparent from the whole narrative, Ac 8:18,21-23. And when he was baptized. He was admitted to a profession of religion in the same way as the others. Philip did not pretend to know the heart; and Simon was admitted because he professed his belief. This is all the evidence that ministers can have; and it is no wonder that they, as well as Philip, are often deceived. The reasons which influenced Simon to make a profession of religion seem to have been these: (1.) An impression that Christianity was true. He seems to have been convinced of this by the miracles of Philip. (2.) The fact that many others were becoming Christians; and he went in with the multitude. This is often the case in revivals of religion. (3.) He had no religion; but it is clear Ac 8:20,21, that he was willing to make use of Christianity to advance his own power, influence, and popularity--a thing which multitudes of men of the same mind with Simon Magus have been willing since to do. He continued, etc. It was customary and natural for the disciples to remain with their teachers. See Ac 2:42. And wondered. This is the same word that is translated bewitched in Ac 8:9,11. It means that he was amazed that Philip could really perform so much greater miracles than he had even pretended to. Hypocrites will sometimes be greatly attentive to the external duties of religion, and will be greatly surprised at what is done by God for the salvation of sinners. Miracles and signs. Greek, Signs and great powers, or great miracles. That is, so much greater than he pretended to be able to perform. {1} "miracles" "signs and great miracles" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 14 Verse 14. They sent. That is, the apostles deputed two of their number. This shows conclusively that there was no chief or ruler among them. They acted as being equal in authority. The reason why they sent them was, probably, that there would be a demand for more labour than Philip could render; a church was to be founded, which required their presence; and it was important that they should be present to organize it, and to build it up. The harvest had occurred in Samaria, of which the Saviour spoke, Joh 4:35, and it was proper that they should enter into it. In times of revival there is often more to be done than can be done by the regular pastor of a people, and it is proper that he should be aided from abroad. Peter. This shows that Peter had no such authority and primacy as the Roman Catholics claim far him. He exercised no authority of sending others, but was himself sent. He was appointed by their united voice, instead of claiming the power himself of directing them. And John. Peter was ardent, bold, zealous, rash; John was mild, gentle, tender, persuasive. There was wisdom in uniting them in this work, as the talents of both were needed; and the excellencies in the character of the one would compensate for the defects of the other. It is observable that the apostles sent two together, as the Saviour had himself done. See Barnes "Mr 6:7". The reasons why this additional aid was sent to Samaria were probably these: (1.) To assist Philip in a great work--in the harvest which he was there collecting. (2.) To give the sanction of the authority of the apostles to what he was doing. (3.) To confer on the converts the gift of the Holy Ghost, Ac 8:17. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 15 Verse 15. Were come down. To Samaria. Jerusalem was generally represented as up, or higher than the rest of the land, Mt 20:18; Joh 7:8. Prayed for them. They sought at the hand of God the extraordinary communications of the Holy Spirit. They did not even pretend to have the power of doing it without the aid of God. That they might receive the Holy Ghost. The main question here is, what was meant by the Holy Ghost? In Ac 8:20, it is called "the gift of God." The following remarks may make this plain: (1.) It was not that gift of the Holy Ghost by which the soul is converted, or renewed, for they had this when they believed, Ac 8:6. Everywhere the conversion of the sinner is traced to his influence. Comp. Joh 1:13. (2.) It was not the ordinary influences of the Spirit by which the soul is sanctified; for sanctification is a progressive work, and this was sudden: sanctification is shown by the general tenor of the life; this was sudden and striking. (3.) It was something that was discernible by external effects; for Simon saw Ac 8:18 that this was done by the laying on of hands. (4.) The phrase, "the gift of the Holy Ghost," and "the descent of the Holy Ghost," signified not merely his ordinary influences in converting sinners, but those extraordinary influences that attended the first preaching of the gospel--the power of speaking with new tongues, Ac 2, the power of working miracles, etc., Ac 19:6. (5.) This is further clear from the fact that Simon wished to purchase this power, evidently to keep up his influence among the people, and to retain his ascendancy as a juggler and sorcerer. But surely Simon would not wish to purchase the converting and sanctifying influences of the Holy Spirit; it was the power of working miracles. These things make it clear that by the gift of the Holy Spirit here is meant the power of speaking with new tongues, (comp. 1 Co 14,) and the power of miracles. And it is further clear that this passage should not be adduced in favour of "the rite of confirmation" in the Christian church. For, besides the fact that there are now no apostles, the thing spoken of here is entirely different from that of the rite of confirmation. This was to confer the extraordinary power of working miracles; that is for a different purpose. If it be asked why this power was conferred on the early Christians, it may be replied, that it was to furnish striking proof of the truth of the Christian religion; to impress the people, and thus to win them to embrace the gospel. The early church was thus armed with the power of the Holy Spirit; and this extraordinary attestation of God to his message was one cause of the rapid propagation and permanent establishment of the gospel. {§} "Holy Ghost" "Holy Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 16 Verse 16. He was fallen. This expression is several times applied to the Holy Spirit, Ac 10:44; 11:15. It does not differ materially from the common expression, "the Holy Ghost descended." It means that he came from heaven; and the expression to fall, applied to his influences, denotes the rapidity and suddenness of his coming. Comp. Ac 19:2. In the name of the Lord Jesus. See Barnes "Ac 2:38". See also Ac 10:48; 19:5,6. {a} "as yet" Ac 19:2 {b} "were baptized" Ac 2:38; 10:48; 19:5,6; 1 Co 1:13 {*} "in the name" "unto" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 17 Verse 17. Then laid they their hands, etc. This was an act of prayer, expressing an invocation to God that he would impart the blessing to them. On how many they laid their hands is not said. It is evident that it was not on all, for they did not thus lay hands on Simon. Perhaps i.t was done on a few of the more prominent and leading persons, who were to be employed particularly in bearing witness to the truth of the gospel. It was customary to lay the hands on any person when a favour was to be conferred, or a blessing imparted. See Barnes "Mt 9:18". {c} "laid they their hands" Ac 6:5; Heb 6:2 {+} "Holy Ghost" "Holy Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 18 Verse 18. Simon saw, etc. That is, he witnessed the extraordinary effects, the power of speaking in a miraculous manner, etc. See Barnes "Ac 8:15". He offered them money. He had had a remarkable influence over the Samaritans, and he saw that the possession of this power would perpetuate and increase his influence. Men commonly employ the tricks of legerdemain for the purpose of making money; and it seems probable that such had been the design of Simon. He saw that if he could communicate to others this power, if he could confer on them the talent of speaking other languages, it might be turned to vast account, and he sought therefore to purchase it of the apostles. From this act of Simon we have derived our word simony, to denote the buying and selling of ecclesiastical preferment, or church offices, where religion is supported by the state. This act of Simon shows conclusively that he was influenced by improper motives in becoming connected with the church. {d} "purchase" 1 Ti 6:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 19 Verse 19. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 20 Verse 20. Thy money perish with thee. This is an expression of the horror and indignation of Peter at the base offer of Simon. It is not to be understood as an imprecation on Simon. The main idea is the apostle's contempt for the money, as if he regarded it as of no value. "Let your money go to destruction. We abhor your impious offer. We can freely see any amount of money destroyed, before we will be tempted to sell the gift of the Holy Ghost." But there was here also an expression of his belief that Simon also would perish. It was a declaration that he was hastening to ruin, and as if this was certain, Peter says, let your money perish too. The gift of God. That which he has given, or conferred as a favour. The idea was absurd that that which God himself gives as a sovereign could be purchased. It was impious to think of attempting to buy with worthless gold that which was of so inestimable value. The gift of God here means the extraordinary influences of the Holy Ghost, Ac 10:45; 11:17. How can we pay a price to God? All that we can give, the silver, and the gold, and the cattle on a thousand hills, belong to him already. We have nothing which we can present for his favours. And yet there are many who seek to purchase the favour of God. Some do it by alms and prayers; some by penance and fasting; some by attempting to make their own hearts better, and by self-righteousness; and some by penitence and tears. All these will not purchase his favour. Salvation, like every other blessing, will be his gift; and if ever received, we must be willing to accept it on his own terms, at his own time, and in his own way. We are without merit; and if saved, it will be by the sovereign grace of God. {e} "because thou thought" 2 Ki 5:15,16; Mt 10:8 {f} "gift of God" Ac 10:45; 11:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 21 Verse 21. Neither part. You have no portion of the grace of God; that is, you are destitute of it altogether. This word commonly denotes the part of an inheritance which falls to one when it is divided. Nor lot. This word means, properly, a portion which falls to one when an estate, or when spoil in war, is divided into portions, according to the number of those who are to be partakers, and the part of each one is determined by lot. The two words denote emphatically that he was in no sense a partaker of the favour of God. In this matter. Greek, In this word, i.e. thing. That which is referred to here is the religion of Christ. He was not a Christian. It is remarkable that Peter judged him so soon, and when he had seen but one act of his. But it was an act which satisfied him that he was a stranger to religion. One act may sometimes bring out the whole character; it may evince the governing motives; it may show traits of character utterly inconsistent with true religion; and then it is as certain a criterion as any long series of acts. Thy heart. Your affections, or governing motives; your principle of conduct. Comp. 2 Ki 10:15. You love gold and popularity, and not the gospel for what it is. There is no evidence here that Peter saw this in a miraculous manner, or by any supernatural influence. It was apparent and plain that Simon was not influenced by the pure, disinterested motives of the gospel, but by the love of power and of the world. In the sight of God. That is, God sees or judges that your heart is not sincere and pure. No external profession is acceptable without the heart. Reader, is your heart right with God? Are your motives pure--and does God see there the exercise of holy, sincere, and benevolent affections towards him? God knows the motives; and with unerring certainty he will judge; and with unerring justice he will fix our doom, according to the affections of the heart. {g} "neither part" Jos 22:25 {h} "for thy heart" Ps 78:36,37; Eze 14:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 22 Verse 22. Repent therefore. Here we may remark, (1.) that Simon was at this time an unconverted sinner. (2.) That the command was given to him as such. (3.) That he was required to do the thing; not to wait or seek merely, but actually to repent. (4.) That this was to be the first step in his conversion. He was not even directed to pray first; but his first indispensable work was to repent, that is, to exercise proper sorrow for this sin, and to abandon his plan or principle of action. And this shows, (1.) that all sinners are to be exhorted to repent, as their first work. They are not to be told to wait, and read, and pray, in the expectation that repentance will be given them. With such helps they can obtain, they are to do the thing. (2.) Prayer will not be acceptable, or heard, unless the sinner comes repenting, that is, unless he regrets his sin, and desires to forsake it. Then, and then only, will he be heard. When he comes loving his sins, and resolving still to practise them, God will not hear him. When he comes desirous of forsaking them, grieved that he is guilty, and feeling his need of help, God will hear his prayer. See Isa 1:15; Mic 3:4; Pr 1:28; Ps 66:18. And pray God. Having a desire to forsake the sin, and to be pardoned, then pray to God to forgive. It would be absurd to ask forgiveness until a man felt his need of it. This shows that a sinner ought to pray, and how he ought to do it. It should be with a desire and purpose to forsake sin, and in that state of mind God will hear the prayer. Comp. Da 4:27. If perhaps. There was no certainty that God would forgive him; nor is there any evidence either that Simon prayed, or that he was forgiven. This direction of Peter presents another important principle in regard to the conduct of sinners. They are to be directed to repent, not because they have the promise of forgiveness, and not because they hope to be forgiven, but because sin is a great evil, and because it is right and proper that they should repent, whether they are forgiven or not. That is to be left to the sovereign mercy of God. They are to repent of sin; and then they are to feel, not that they have any claim on God, but that they are dependent on him, and must be saved or lost at his will. They are not to suppose that their tears will purchase forgiveness, but that they lie at the foot of mercy, and that there is hope--not certainty--that God will forgive. The language of the humbled sinner is-- "Perhaps he will admit my plea, Perhaps will hear my prayer; But if I perish I will pray, And perish only there. "I can but perish if I go; I am resolved to try, For if I stay away, I know I shall for ever die." The thought, etc. Your purpose, or wish. Thoughts may be, therefore, evil, and need forgiveness. It is not open sin only that needs to be pardoned; it is the secret purpose of the soul. {i} "if perhaps" Da 4:27; 2 Ti 2:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 23 Verse 23. For I perceive. That is, by the act which he had done. His offer had shown a state of mind that was wholly inconsistent with true religion. One single sin may as certainly show that there is no true piety, as many acts of iniquity. It may be so decided, so malignant, so utterly inconsistent with just views, as at once to determine what the character is. The sin of Simon was of this character. Peter here does not appear to have claimed the power of judging the heart; but he judged, as all other men would, by the act. In the gall. This word denotes properly bile, or that bitter, yellowish-green fluid that is secreted in the liver. Hence it means anything very bitter; and also any bad passion of the mind, as anger, malice, etc. We speak of bitterness of mind, etc. Of bitterness. This is a Hebraism; the usual mode of expressing the superlative, and means excessive bitterness. The phrase is used respecting idolatry, De 29:18 "Lest there should be among, you a root that beareth gall and wormwood." A similar expression occurs in Heb 12:15, "Lest any root of bitterness springing up, trouble you," etc. Sin is thus represented as a bitter or poisonous thing; a thing not only unpleasant in its consequences, but ruinous in its character, as a poisonous plant would be in the midst of other plants. Jer 2:19, "It is an evil and bitter thing that thou hast forsaken the Lord thy God;" Jer 4:18; Ro 3:14, "Whose mouth is full of cursings and bitterness;" Eph 4:31. The meaning here is, that the heart of Simon was full of dreadful, malignant sin. Bond of iniquity. Or, that thou art bound by iniquity. That is, that it has the rule over you, and binds you as a slave. Sin is often thus represented as bondage and captivity. Sinners are represented as chained to it, and kept in hard servitude, Ps 116:16; Pr 5:22, "He shall be holden with the cords of his sins;" Ro 7:23,24. These expressions prove conclusively that Simon was a stranger to religion. {a} "gall of bitterness" Jer 4:18; Heb 12:15 {b} "bond of iniquity" Ps 116:16; Pr 5:22; Isa 28:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 24 Verse 24. Pray ye, etc. Here remark, (1.) that Simon was directed to pray for himself, Ac 8:22, but he had no disposition to do that. Sinners will often ask others to pray for them, when they are too proud, or too much in love with sin, to pray for themselves. (2.) The main thing that Peter wished to impress on him was a sense of his sin. Simon did not regard this, but looked only to the punishment. He was terrified and alarmed; and he sought to avoid future punishment; but he had no alarm about his sins. So it is often with sinners. So it was with Pharaoh, Ex 8:28,32 and with Jeroboam, 1 Ki 13:6. And so sinners often quiet their own consciences by asking ministers and Christian friends to pray for them, while they still purpose to persevere in iniquity. If men expect to be saved, they must pray for themselves; and pray, not chiefly to be freed from punishment, but from the sin which deserves hell. This is all that we hear of Simon in the New Testament; and the probability is, that, like many other sinners, he did not pray for himself, but continued to live in the gall of bitterness, and died in the bond of iniquity. The testimony of antiquity is decided on that point. See Barnes "Ac 8:9". {c} "Pray ye" Ex 8:8; Nu 21:7; 1 Ki 13:6; Job 42:8; Jas 5:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 25 Verse 25. In many villages, etc. They went at first directly to the city of Samaria. On their return to Jerusalem, they travelled more at leisure, and preached in the villages also--a good example for the ministers of the gospel, and for all Christians, when travelling from place to place. The reason why they returned to Jerusalem, and made that their permanent abode, might have been, that it was important to bear witness to the resurrection of Christ in the very city where he had been crucified, and where his resurrection had occurred. If the doctrine was established there, it would be more easy to establish it elsewhere. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 26 Verse 26. And the angel of the Lord. The word angel is used in the Scriptures in a great variety of significations. See Barnes "Mt 1:20". Here it has been supposed by some to mean literally a celestial messenger sent from God; others have supposed that it means a dream, others a vision, etc. The word properly means a messenger; and all that it can be shown to signify here is, that the Lord sent a message to Philip of this kind. It is most probable, I think, that the passage means that God communicated the message by his Spirit; for, in Ac 8:29,39, it is expressly said that the Spirit spake to Philip, etc. Thus in Ac 16:7, the Spirit is said to have forbidden Paul to preach in Bithynia; and in Ac 16:9, the message on the subject is said to have been conveyed in a vision. There is no absurdity, however, in supposing that an angel literally was employed to communicate this message to Philip. See Heb 1:14; Ge 19:1; 22:11; Jud 6:12. Spake unto Philip. Comp. Mt 2:13. Arise. See Barnes "Lu 15:18". And go, etc. philip had been employed in Samaria. As God now intended to send the gospel to another place, he gave a special direction to Philip to go and convey it. It is evident that God designed the conversion of this eunuch; and the direction to Philip shows how he accomplishes his designs. It is not by miracle, but by the use of means. It is not by direct power without truth, but it is by a message fitted to the end. The salvation of a single sinner is an object worthy the attention of God. When such a sinner is converted, it is because God forms a plan or purpose to do it. When it is done, he inclines his servants to labour; he directs their labours; he leads his ministers; and he prepares the way Ac 8:28 for the reception of the truth. Toward the south. That is, south of Samaria, where Philip was then labouring. Unto Gaza. Gaza, or AZZAH, Ge 10:19, was a city of the Philistines, given by Joshua to Judah, Jos 15:47; 1 Sa 6:17. It was one of the five principal cities of the Philistines. It was formerly a large place; was situated on an eminence, and commanded a beautiful prospect. It was in this place that Samson took away the gates of the city, and bore them off, Jud 16:2,3. It was near Askelon, about sixty miles south-west from Jerusalem. Which is desert. This may refer either to the way or to the place. The natural construction is the latter. In explanation of this, it is to be observed that there were two towns of that name, Old and New Gaza. The prophet Zephaniah Zep 2:4 said that Gaza should be forsaken, i. e., destroyed. "This was partly accomplished by Alexander the Great. (Jos. Antiq. b. xi. ch. viii. § 3, 4; b. xiii. ch. xiii. § 3.) Another town was afterwards built of the same name, but at some distance from the former; and Old Gaza was abandoned to destruction. Strabo mentions 'Gaza the desert,' and Diodorous Siculus speaks of 'Old Gaza.'" (Robin. Calmet.) Some have supposed, however, that Luke refers here to the road leading to Gaza, as being desolate and uninhabited. But I regard the former interpretation as most natural and obvious. In this place, in 1823, the American missionaries, Messrs. Fisk and King, found Gaza, a town built of stone, making a very mean appearance, and containing about five thousand inhabitants." (Hall on the Acts.) {d} "unto Gaza" Jos 15:47 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 27 Verse 27. A Man of Ethiopia. Gaza was near the confines between Palestine and Egypt. It was in the direct road from Jerusalem to Egypt. Ethiopia was one of the great kingdoms of Africa, part of which is now called Abyssinia. It is frequently mentioned in Scriptare under the name of Cush. But Cush comprehended a much larger region, including the southern part of Arabia, and even sometimes the countries adjacent to the Tigris and Euphrates. Ethiopia Proper lay south of Egypt, on the Nile, and was bounded north by Egypt, that is, by the cataracts near Syene; east by the Red Sea, and perhaps part by the Indian Ocean; south by unknown regions in the interior of Africa; and west by Lybia and the deserts. It comprehended the modern kingdoms of Nubia or Sennaar, and Abyssinia. The chief city in it was the ancient Meroe, situated on the island or tract of the same name, between the Nile and Ashtaborus, not far from the modern Shendi. (Robinson's Calmet,) An eunuch, etc. See Barnes "Mt 19:12". Eunuchs were commonly employed in attendance on the females of the harem; but the word is often used to denote any confidential officer, or counsellor of state. It is evidently so used here. Of great authority. Of high rank; an officer of the court. It is clear, from what follows, that this man was a Jew. But it is known that Jews were often raised to posts of high honour and distinction in foreign courts, as in the case of Joseph in Egypt, and of Daniel in Babylon. Under Candace, etc. Candace is said to have been the common name of the queens of Ethiopia, as Pharaoh was of the sovereigns of Egypt. This is expressly stated by Pliny. (Nat. Hist. vii. 29.) His words are, "The edifices of the city were few; a woman reigned there of the name of CANDACE, which name had been transmitted to these queens for many years." Strabo mentions also a queen of Ethiopia of the name of Candace. Speaking of an insurrection against the Romans, he says, "Among these were the officers of queen CANDANCE, who in our days reigned over the Ethiopians." As this could not have been the Candace mentioned here, it is plain that the name was common to these queens--a sort of royal title. She was probably queen of Meroe, an important part of Ethiopia. (Bruce's Travels, vol. ii. p. 431--Clarke.) Who had the charge, etc. The treasurer was an officer of high trust and responsibility. And had come, etc. This proves that he was a Jew, or at least a Jewish proselyte. It was customary for the Jews in foreign lands, as far as practicable, to attend the great feasts at Jerusalem. He had gone up to attend the Passover, etc. See Barnes "Ac 2:5". {e} "man of Ethiopia" Zep 3:10 {f} "an eunuch of high" Isa 56:3-5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 28 Verse 28. And sitting in his chariot. His carriage; his vehicle. The form of the carriage is not known. In some instances the carriages of the ancients were placed on wheels; in others, were borne on poles in the form of a litter or palanquin, by men, or mules, or horses. (See Calmet, art. Chariot.) Read Esaias, etc. Isaiah. Reading doubtless the translation of Isaiah called the Septuagint. This translation was made in Egypt, for the special use of the Jews in Alexandria and throughout Egypt, and was that which was commonly used. Why he was reading the Scriptures, and especially this prophet, is not certainly known. It is morally certain, however, that he was in Judea at the time of the crucifixion and resurrection of Jesus; that he had heard much of him; that this would be a subject of discussion; and it was natural for him, in returning, to look at the prophecies respecting the Messiah, perhaps either to meditate on them as a suitable subject of inquiry and thought, or perhaps to examine the claims of Jesus of Nazareth to this office. The prophecy in Isa 53 was so striking, and coincided so clearly with the character of Jesus, that it was natural for a candid mind to examine whether he might not be the person intended by the prophet. On this narrative we may remark: (1.) It is a proper and profitable employment on returning from worship to examine the sacred Scriptures. (2.) It is well to be in the habit of reading the Scriptures when we are on a journey. It may serve to keep the heart from worldly objects, and secure the affections for God. (3.) It is well at all times to read the Bible. It is one of the means of grace. And it is when we are searching his will that we obtain light and comfort. The sinner should examine with a candid mind the sacred volume. It may be the means of conducting him in the true path of salvation. (4.) God often gives us light in regard to the meaning of the Bible in unexpected modes. How little did this eunuch expect to be enlightened in the manner in which he actually was. Yet God, who intended to instruct and save him, sent the living teacher, and opened to him the sacred Scriptures, and led him to the Saviour. It is probable Ac 8:30 that he was reading it aloud. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 29 Verse 29. The Spirit. See Barnes "Ac 8:26". The Holy Spirit is here evidently intended. The thought in Philip's mind is here traced to his suggestion. All good thoughts and designs have the same origin. Join thyself. Join him in his chariot. Go and sit with him. {b} "Then the Spirit said to Philip" Isa 65:24; Hos 6:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 30 Verse 30. And Philip ran, etc. Indicating his haste, and his desire to obey the suggestions of the Spirit. A thousand difficulties might have been started in the mind of Philip if he had reflected a little. The eunuch was a stranger; he had the appearance of a man of rank; he was engaged in reading; he might be indisposed to be interrupted or to converse, etc. But Philip obeyed without any hesitation the monitions of the Spirit, and ran to him. It is well to follow the first suggestions of the Spirit; to yield to the clear indications of duty, and to perform it at once. Especially in a deed of benevolence, and in conversing with others on the subject of religion, our first thoughts are commonly safest and best. If we do not follow them, the calculations of avarice, or fear, or some worldly prudence, are very apt to come in. We become alarmed; we are afraid of the rich and the great; and we suppose that our conversation and admonitions will be unacceptable. We may learn from this case, (1.) to do our duty at once, without hesitation or debate. (2.) We shall often be disappointed in regard to subjects of this kind. We shall find candid, humble, Christian conversation far more acceptable to strangers, to the rich, and to the great, than we commonly suppose. If, as in this case, they are alone; if we approach them kindly; if we do not rudely and harshly address them, we shall find most men willing to talk on the subject of religion. I have conversed with some hundreds of persons on the subject of religion, and do not now recollect but two instances in which I was rudely treated, and in which it was not easy to gain a respectful and kind attention to Christian conversation. And heard him read. He was reading loud--sometimes the best way of impressing truth on the mind in our private reading the Scriptures. And said, etc. This question, there might have been reason to fear, would not be kindly received. But the eunuch's mind was in such a state that he took no offence from such inquiry, though made by a foot-man and a stranger. He doubtless recognized him as a brother Jew. It is an important question to ask ourselves when we read the sacred Scriptures. {c} "Understandest thou what thou readest? Mt 13:23,51; Eph 5:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 31 Verse 31. And he said, etc. This was a general acknowledgment of his need of direction. It evinced a humble state of mind. It was an acknowledgment, also, originating probably from this particular passage which he was reading. He did not understand how it could be applied to the Messiah; how the description of his humiliation and condemnation Ac 8:33 could be reconciled to the prevalent ideas of his being a prince and a conqueror. The same sentiment is expressed by Paul in Ro 10:14. The circumstances, the state of mind in the eunuch, and the result, strongly remind one of the declaration in Ps 25:9, "The meek will he guide in judgment, and the meek will he teach his way." And he desired, etc. He was willing to receive instruction even from a stranger. The rich and the great may often receive valuable instruction from a stranger, and from a poor, unknown man. {d} "How can I" Ro 10:14 {e} "some man should guide me" Ps 25:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 32 Verse 32. The place, etc. Isa 53:7,8. He was led, etc. This quotation is taken literally from the Septuagint. It varies very little from the Hebrew. It has been almost universally understood that this place refers to the Messiah; and Philip expressly applies it to him. The word "was led" hcyh, implies that he was conducted by others; that he was led as a sheep is led to be killed. The general idea is that of meekness and submission when he was led to be put to death; a description that applies in a very striking manner to the Lord Jesus. To the slaughter. To be killed. The characteristic here recorded is more remarkable in the sheep than in any other animal. And like a lamb dumb, etc. Still, patient, unresisting. So opened he not his mouth. He did not complain, or murmur; he offered no resistance, but yielded patiently to what was done by others. {f} "He was lead" Isa 53:7,8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 33 Verse 33. In his humiliation. This varies from the Hebrew, but is copied exactly from the Septuagint, showing that he was reading the Septuagint. The Hebrew is, "he was taken from prison, and from judgment." The word rendered "prison" denotes any kind of detention, or even oppression. It does not mean, as with us, to be confined in a prison or jail, but may mean custody, and be applied to the detention or custody of the Saviour when his hands were bound, and he was led to be tried. See Barnes "Mt 27:2". It is not known why the Seventy thus translated the expression "he was taken from prison" etc., by "in his humiliation," etc. The word "from prison," may mean, as has been remarked, however, from oppression, and this does not differ materially from humiliation; and in this sense the Seventy understood it. The meaning of the expression in the Septuagint and the Acts is clear. It denotes that in his state of oppression and calamity, when he was destitute of protectors and friends, when at the lowest state of his humiliation, and, therefore, most the object of pity, that in addition to that, justice was denied him, his judgment--a just sentence--was taken away, or withheld, and he was delivered to be put to death. His deep humiliation and friendless state was followed by an unjust and cruel condemnation, when no one would stand forth to plead his cause. Every circumstance thus goes to deepen the view of his sufferings. His judgment. Justice, a just sentence, was denied him, and he was cruelly condemned. And who shall declare his generation? The word generation, used here, properly denotes posterity; then an age of mankind, comprehending about thirty years, as we speak of this and the next generation; then it denotes the men of a particular age or time. Very various interpretations have been given of this expression. Lowth translates it, "His manner of life, who would declare?" referring, as he supposes, to the fact that when a prisoner was condemned and led to execution, it was customary for a proclamation to be made by a crier in these words, "Whoever knows anything about his innocence, let him come and declare it." This passage is taken from the Gemara of Babylon.--Kennicott, as quoted by Lowth. The same Gemara of Babylon on this passage adds, that "before the death of Jesus, this proclamation was made forty days; but no defence could be found"--a manifest falsehood; and a story strikingly illustrative of the character of the Jewish writings. The Gemara was written some time after Christ, perhaps not far from the year 180, Lardher, and is a collection of commentaries on the traditional laws of the Jews. That this custom existed is very probable; but it is certain that no such thing was done on the trim of the Saviour. But instances are wanting where the word "generation" has this meaning. The Chaldee paraphrase translates the passage in Isaiah, "He shall collect our captivity from infirmities and vengeance; and who can declare what wonderful things shall be done for us in his days?" Others have referred this question to his Deity, or Divine generation; intimating that no one could explain the mystery of his eternal generation. But the word in the Scriptures has no such signification; and such a sense would not suit the connexion. (See Calvin, in loco.) Others have referred it to his own spiritual posterity, his disciples, his family: "The number of his friends and followers who could enumerate?"--Calvin, Beza, etc. But this as little suits the connexion. Another sense which the word has, is to denote the men of any particular age or time, Mt 11:16; 23:36; Lu 16:8, etc. And it has been supposed that the question here means, "Who can describe the character and wickedness of the generation when he shall breathe enormous crime of that age, in putting him to death?' This, perhaps, is the most probable interpretation of the question, for these reasons: (1.) It is the most usual signification of the word, (see Schleusner,) and would be its obvious meaning in any other connexion. (2.) It suits the connexion here. For the prophet immediately adds as a reason for the fact that no one can describe that generation, that he was put to death--a deed so enormous, as to make it impossible to describe the wickedness of the generation that would do it. This was the sum, the crowning act of human guilt--a deed so enormous as to defy all attempt at description. The murder of the Messiah; the crucifixion of the Son of God; the killing of the highest Messenger that heaven could send, was the consummation of all earthly wickedness. There was no other deed so enormous that could be performed; and there were no words to describe this. The same thing is implied in what the Saviour himself said, Mt 23:37,38; Lu 13:34,35; 19:42, "O Jerusalem, Jerusalem," etc. The idea in these places is, that notwithstanding their sin in killing the prophets, and stoning those who had been sent to them, he would still have been willing to receive and pardon them, but for this enormous act of wickedness in putting the Messiah to death--a deed which they were about to accomplish, and which should be attended with the destruction of their state and nation. The Hebrew word "declare" Isa 53:8 means, properly, to meditate, to think of, and then to speak, to declare. It means probably in that place," Who can think of, who can conceive the enormity of the crimes of that age, so as fully to publish or declare them?" For his life, etc. This is the act of wickedness just referred to--putting the Messiah to death. The Hebrew is, "For he was cut off from the land of the living," i. e., he was put to death. The expression used in the Acts was taken from the Septuagint, and means substantially the same as the Hebrew. {*} "generation" "The men of his generation who can describe" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 34 Verse 34. Answered Philip. That is, addressed Philip. The Hebrews often use the word answer as synonymous with addressing one, whether he had spoken or not. Of himself, etc. This was a natural inquiry, for there was nothing in the text itself that would determine expressly to whom the reference was. The ancient Jews expressly applied the passage to the Messiah. Thus the Targum of Jonathan on Isa 52:13, "Behold, my servant shall deal prudently," etc., renders it, "Behold, my servant, the Messiah, shall be prospered," etc. But we should remember that the eunuch was probably not deeply versed in the Scriptures. We should remember, further, that he had just been at Jerusalem, and that the public mind was agitated about the proceedings of the sanhedrim in putting Jesus of Nazareth, who claimed to be the Messiah, to death. It is by no means improbable that this passage had been urged as a proof that he was the Messiah; and that the Jews, to evade the force of it, had maintained that it referred to Isaiah or Jeremiah--as they have since done. Yet the subject was so important and so difficult, that it had occupied the attention of the traveller during his journey; and his question shows that he had been deeply pondering the inquiry whether it could refer to Isaiah, or whether it must have reference to the Messiah. In this state of suspense and agitation, when his mind was just fitted to receive instruction, God sent a messenger to guide him. He often thus prepares, by his providence, or by a train of affecting and solemn events, the minds of men for a reception of the truth; and then he sends his messengers to guide the mind, thoughtful and anxious, in the way of peace and salvation. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 35 Verse 35. Opened his mouth. See Mt 5:2. At the same Scripture. Taking this as a text to be illustrated. Preached unto him Jesus. Showed him that Jesus of Nazareth exactly answered to the description of the prophet; and that therefore the prophet referred to the Messiah, and that that Messiah was Jesus of Nazareth. How far Philip detailed the circumstances of the life and death of Christ is unknown. What follows shows also that he stated the design of baptism, and the duty of being baptized. {a} "at the same Scripture" Lu 24:27 {b} "and preached unto him" Ac 18:28 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 36 Verse 36. As they went on their way. A certain water. The expression used here does not determine whether this was a river, a brook, or a pond or standing pool. And there are no circumstances to determine that. It is well known, however, that there is no large river, or very considerable stream, in this vicinity. All that is intimated is, that there was water enough to perform the rite of baptism, whether that was by sprinkling, pouring, or immersion. It must be admitted, I think, that there might have been water enough for either. Grotius says they came "to a fountain which was in the neighbourhood of Bethsora, in the tribe of Juda, at the twentieth milestone from AElia (Jerusalem) to Hebron." This is, however, a tradition taken from Eusebius. The place is still shown.--Pococke. What doth hinder me, etc. This shows that he had been instructed by Philip in the nature and design of baptism. It evinces also a purpose at once to give himself to Christ, to profess his name, and to be dedicated to his service. To be baptized. On the meaning of the word baptize, See Barnes "Mt 3:6". {c} "what doth hinder me" Ac 10:47 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 37 Verse 37. And Philip said, etc. This was then stated to be the proper qualification for making a profession of religion. The terms are: (1.) Faith, that is, a reception of Jesus as a Saviour; yielding the mind to the proper influences of the truths of redemption. See Barnes "Mr 16:16". (2.) There is required not merely the assent of the understanding, but a surrender of the heart, the will, the affections, to the truth of the gospel. As these were the proper qualifications then, so they are now. Nothing less is required; and nothing but this can constitute a proper qualification for the Lord's Supper. I believe, etc. This profession is more than a professed belief that Jesus was the Messiah. The name Christ implies that. "I believe that Jesus the Messiah" is, etc. In addition to this, he professed his belief that he was the Son of God--showing either that he had before supposed that the Messiah would be the Son of God, or that Philip had instructed him on that point. It was natural for Philip, in discoursing on the humiliation and poverty of Jesus, to add also that he sustained a higher rank of being than a man, and was the Son of God. What precise ideas the eunuch attached to this expression cannot be now determined. This verse is wanting in a very large number of manuscripts, (Mill,) and has been rejected by many of the ablest critics. It is also omitted in the Syriac and Ethiopic versions. It is not easy to conceive why it has been omitted in almost all the Greek Mss., unless it is spurious. If it was not in the original copy of the Acts, it was probably inserted by some early transcriber, and was deemed so important to the connexion, to show that the eunuch was not admitted hastily to baptism, that it was afterwards retained. It contains, however, an important truth, elsewhere abundantly taught in the Scriptures, that faith is necessary to a proper profession of religion. {d} "If thou believest" Mr 16:16; Ac 8:12 {a} "I believe that Jesus Christ" Joh 11:27; 1 Co 12:3; 1 Jo 4:15. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 38 Verse 38. And they went down both into the water. This passage has been made the subject of much discussion on the subject of baptism. It has been adduced in proof of the necessity of immersion. It is not proposed to enter into that subject here. See Barnes "Mt 3:6". It maybe remarked here, that the preposition eiv, translated here "into," does not of necessity mean that. Its meaning would be as well expressed by "to," or "unto," or, as we should say, "they went to the water," without meaning to determine whether they went into it or not. Out of twenty-six significations which Schleusner has given the word, this is one. Joh 11:38: "Jesus therefore groaning in himself, cometh to eiv the grave "--assuredly not into the grave. Lu 11:49: I send them prophets. Greek, I send to eiv them prophets" --to them, not into them. Comp. Ro 2:4; 1 Co 14:36; Mt 12:41: "They repented at eiv the preaching of Jonas"--not into his preaching, Joh 4:5: "Then cometh he to eiv a city of Samaria," that is, near to it; for the context shows that he had not yet entered into it. Comp. Joh 4:6,8; Joh 21:4: "Jesus stood on eiv the shore;" that is, not in, but near the shore. These passages show that the word does not necessarily mean that they entered into the water; but (1.) if it did, it does not necessarily follow that the eunuch was immersed. There might be various ways of baptizing, even after they were in the water, besides immersing. Sprinkling or pouring might be performed there as well as elsewhere. (2.) It is incumbent on those who maintain that immersion is the only valid mode of baptism, to prove that this passage cannot possibly mean anything else, and that there was no other mode practised by the apostles. (3.) It would be still incumbent to show that if this were the common and even the only mode then, in a warm climate, etc., that it is indispensable that this mode should be practised everywhere else. No such positive command can be adduced. And it follows, therefore, that it cannot be proved that immersion is the only lawful mode of baptism. See Barnes "Mt 3:6". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 39 Verse 39. Out of the water, ek. This preposition stands opposed to eiv "into;" and as that may mean to, so this may mean from; if that means into, this means here out of. The Spirit of the Lord. Ac 8:29. The Spirit had suggested to Philip to go to meet the eunuch; and the same Spirit, now that he had fulfilled the design of his going there, directed his departure. Caught away. This phrase has been usually understood of a forcible or miraculous removal of Philip to some other place. Some have even supposed that he was borne through the air by an angel. (See even Doddridge.) To such foolish interpretations have many expositors been led. The meaning is, clearly, that the Spirit, who had directed Philip to go near the eunuch, now removed him in a similar manner. That this is the meaning is clear, (1.) because it accounts for all that occurred. It is not wise to suppose the existence of a miracle, except where the effect cannot otherwise be accounted for, and except where there is a plain statement that there was a miracle. (2.) The word "caught away" hrpase does not imply that there was a miracle. The word properly means, to seize and bear away anything violently, without the consent of the owner, as robbers and plunderers do. Then it signifies to remove anything in a forcible manner; to make use of strength or power to remove it, Ac 23:10; Mt 13:19; Joh 10:28; 2 Co 12:2,4, etc. In no case does it ever denote that a miracle is performed. And :all that can be signified here is, that the Spirit strongly admonished Philip to go to some other place; that he so forcibly or vividly suggested the duty to his mind, as to tear him away, as it were, from the society of the eunuch. He had been deeply interested in the case. He would have found pleasure in continuing the journey with him. But the strong convictions of duty, urged by the Holy Spirit, impelled him, as it were, to break off this new and interesting acquaintanceship, and to go to some other place. The purpose for which he was sent, to instruct and baptize the eunuch, was accomplished, and now he was called to some other field of labour. A similar instance of interpretation has been considered See Barnes "Mt 4:5". And he went on his way rejoicing. His mind was enlightened on a perplexing passage of scripture. He was satisfied respecting the Messiah. He was baptized; and he experienced that which all feel who embrace the Saviour and are baptized, joy. It was joy resulting from the fact that he was reconciled to God; and a joy, the natural effect of having done his duty promptly, in making a profession of religion. If we wish happiness, if we would avoid clouds and gloom, we shall do our duty at once. If we delay till tomorrow what we ought to do today, we may expect to be troubled with melancholy thoughts. If we find peace, it will be in doing promptly: just that which God requires at our hands. This is the last that we hear of this man. Some have supposed that this eunuch carried the gospel to Ethiopia, and preached it there. But there is strong evidence to believe that the gospel was not preached there successfully until about the year 330, when it was introduced by Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria. From this narrative we may learn, (1.) that God often prepares the mind to receive the truth. (2.) That this takes place sometimes with the great and the noble, as well as the poor and obscure. (3.) We should study the Scriptures. It is the way in which God usually directs the mind in the truths of religion. (4.) They who read the Bible with candour and care may expect that God will, in some mode, guide them into the truth. It will often be in a way which they least expect; but they need not be afraid of being left to darkness or error. (5.) We should be ready at all times to speak to sinners. God often prepares their minds, as he did that of the eunuch, to receive the truth. (6.) We should not be afraid of the great, the rich, or of strangers. God often prepares their minds to receive the truth; and we may find a man willing to hear of the Saviour where we least expected it. (7.) We should do our duty in this respect, as Philip did, promptly. We should not delay or hesitate; but should at once do that which we believe is in accordance with the will of God. See Ps 119:60. {b} "caught away" 1 Ki 18:12; Eze 3:12,14 {c} "rejoicing" Ps 119:14,111 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 8 - Verse 40 Verse 40. But Philip was found. That is, he came to Azotus; or, he was not heard of until he reached Azotus. The word is often used in this sense. See 1 Ch 29:17, margin; 2 Ch 29:29, margin; Ge 2:20. See also Lu 17:18; Ro 7:10. In all these places the word is used in the sense of to be, or to be present. It does not mean here that there was any miracle in the case, but that Philip, after leaving the eunuch, came to or was in Azotus. Azotus. This is the Greek name of the city, which by the Hebrews was called Ashdod. It was one of the cities which were not taken by Joshua, and which remained in the possession of the Philistines. It was to this place that the ark of God was sent when it was taken by the Philistines from the Israelites; and here Dagon was cast down before it, 1 Sa 5:2,3. Uzziah, king of Judah, broke down its wall, and built cities or watch-towers around it, 2 Ch 26:6. It was a place of great strength and consequence. It was distant about thirty miles from Gaza. It was situated on the coast of the Mediterranean, and was a seaport. The distance which Philip had to travel, therefore, was not very great; and as Azotus lay almost directly north of Gaza, it shows that, in order to reach it, he must have parted from the eunuch, whose route was almost directly south of Gaza. It is at present inhabited by Arabs chiefly, and is by them called Mezdel. Dr. Wittman describes it at present as being entered by two small gates. In passing through it, he saw several fragments of columns, capitals, etc. In the centre of the town is a handsome mosque, with a minaret. The surrounding country is represented as remarkably verdant and beautiful. In the neighbourhood there stands an abundance of fine old olive-trees, and the region around it is fertile. He preached in all the cities. Joppa, Lydda, Askelon, Arimathea, etc., lying along the coast of the Mediterranean. Caesarea. This city was formerly called Strato's Tower. It is situated on the coast of the Mediterranean, at the mouth of a small river, and has a fine harbour. It is thirty-six miles south of Acre, and about sixty-two north-west of Jerusalem, and about the same distance north-east of Azotus. This city is supposed by some to be the Hazor mentioned in Jos 11:1. It was rebuilt by Herod the Great, and named Caesarea in honour of Augustus Caesar. The city was dedicated to him; the seaport was called Sebaste, the Greek word for Augustus. It was adorned with most splendid houses; and the temple of Caesar was erected by Herod over against the mouth of the haven, in which was placed the statue of the Roman emperor. It became the seat of the Roman governor, while Judea was a Roman province, Ac 23:33; Ac 25:6,13. Philip afterwards resided at this place. See Ac 21:8,9. Caesarea at present is inhabited only by jackals and beasts of prey. "Perhaps," says Dr. Clarke, "there has not been in the history of the world an example of any city that, in so short a space of time, rose to such an extraordinary height of splendour as did this of Caesarea; or that exhibits a more awful contrast to its former magnificence, by the present desolate appearance of its ruins. Not a single inhabitant remains. Of its gorgeous palaces and temples, enriched with the choicest Works of art, scarcely a trace can be discerned. Within the space of ten years after laying the foundation, from an obscure fortress, it became the most flourishing and celebrated city of all Syria." Now it is in utter desolation. (See Robinson's Calmet, Art. Caesarea.) __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 1 Chapter 9 Introduction : This chapter commences a very important part of the Acts of the Apostles--the conversion and labours of Saul of Tarsus. The remainder of the book is chiefly occupied with an account of his labours and trials in the establishment of churches, and in spreading the gospel through the Gentile world. As the fact that the gospel was to be thus preached to the Gentiles was a very important fact, and as the toils of the apostle Paul and his fellow-labourers for this purpose were of an exceedingly interesting character, it was desirable to preserve an authentic record of those labours; and that record we have in the remainder of this book. Verse 1. And Saul. See Barnes "Ac 7:58"; See Barnes "Ac 8:3". He had been engaged before in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a larger scale. Yet breathing. Not satisfied with what he had done, Ac 8:3. The word breathing out is expressive often of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger. The emotion is absorbing, agitating, exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality; and this demands an increased supply of oxygen, or vital air, which leads to the increased action of the lungs. The word is often used in this sense in the classics. (Schleusner.) It is a favourite expression with Homer. Euripides has the same expression: "Breathing out fire and slaughter." So Theocritus: "They came unto the assembly, breathing mutual slaughter," Idyll. xxii. 28. Threatening. Denunciation; threatening them with every breath --the action of a man violently enraged, and who was bent on vengeance. It denotes, also, intense activity and energy in persecution. Saughter. Murder. Intensely desiring to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them, Ac 26:10,11. From this latter place, it seems that he had been concerned in putting many of them to death. The disciples of the Lord. Against Christians. Went unto the High Priest. The letters were written and signed in the name and by the authority of the sanhedrim, or great council of the nation. The high priest did it as president of that council. See Ac 9:14; 22:5. The high priest of that time was Theophilus, son of Artanus, who had been appointed at the feast of Pentecost, A. D. 37, by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year. (Kuinoel.) {a} "breathing out threatenings" Ac 8:3; Ga 1:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 2 Verse 2. And desired of him. This shows the intensity of his wish to persecute the Christians, that he was willing to ask for such an employment. Letters. Epistles; implying a commission to bring them to Jerusalem for trial and punishment. From this, it seems that the sanhedrim at Jerusalem claimed jurisdiction over all synagogues everywhere. They claimed the authority of regulating everywhere the Jewish religion. To Damascus. This was a celebrated city of Syria, and long the capital of a kingdom of that name. It is situated in a delightful region about one hundred and twenty miles north-east of Jerusalem, and about one hundred and ninety miles south-east of Antioch. It is in the midst of an extensive plain, abounding with cypress and palm-trees, and extremely fertile. It is watered by the river Barrady, anciently called Abana, 2 Ki 5:12. About five miles from the city is a place called the "meeting of the waters," where the Barrady is joined by another river, and thence is divided by art into several streams that flow through the plain. These streams, six or seven in number, are conveyed to water the orchards, farms, etc., and give to the whole scene a very picturesque appearance. The city, situated in a delightful climate, in a fertile country, is perhaps among the most pleasant in the world. It is called by the Orientals themselves the paradise on earth. This city is mentioned often in the Old Testament. It was a city in the time of Abraham, Ge 15:2. By whom it was founded is unknown. It was taken and garrisoned by David, A.M. 2992; 2 Sa 8:6; 1 Ch 18:6. It is subsequently mentioned as sustaining very important parts in the conflicts of the Jews with Syria, 2 Ki 14:25; 2 Ki 16:6; Isa 9:11. It was taken by the Romans, A.M. 3939, or about sixty years before Christ; in whose possession it was when Saul went there. It was conquered by the Saracens, A.D. 713. About the year 1250 it was taken by the Christians in the crusades; and was captured, A.D. 1517, by Selim, and has been since under the Ottoman emperors. The Arabians call this city Damasch, or Demeseh, or Schams. It is one of the most commercial cities in the Ottoman empire, and is distinguished also for manufactures, particularly for steel, hence called Damascus steel. The population is estimated by Ali Bey at two hundred thousand; Volney states it at eighty thousand; Hassel, at one hundred thousand. About twenty thousand are Maronites of the Catholic church, five thousand Greeks, and one thousand are Jews. The road from Jerusalem to Damascus lies between two mountains, not above a hundred paces distant from each other; both are round at the bottom, and terminate in a point. That nearest the great road is called Cocab, the star, in memory of the dazzling light which is here said to have appeared to Saul. To the synagogues. See Barnes "Mt 4:23". The Jews were scattered into nearly all the regions surrounding Judea; and it is natural to suppose that many of them would be found in Damascus. Josephus assures us that ten thousand were massacred there in one hour; and at another time eighteen thousand, with their wives and children. (Jewish Wars, b. ii. chap. xx. § 2; b. vii. chap. viii. § 7.) See Barnes "Ac 2:9-11". By whom the gospel was preached there, or how they had been converted to Christianity, is unknown. The presumption is, that some of those who had been converted on the day of Pentecost had carried the gospel to Syria. That if, etc, It would seem that it was not certainly known that there were any Christians there. It was presumed that there were; and probably there was a report of that kind. Of this way. Of this way or mode of life; of this kind of opinions and conduct; that is, any Christians. He might bring them, etc. To be tried. The sanhedrim at Jerusalem claimed jurisdiction over religious opinions; and their authority would naturally be respected by foreign Jews. {1} "any of this way" "the way" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 3 Verse 3. And as he journeyed. On his way; or while he was travelling. The place. where this occurred is not known. Tradition has fixed it at the mountain now called Cocab. See Barnes "Ac 9:2". All that we know of it is, that it was near to Damascus. And suddenly. Like a flash of lightning. There shined round about him, etc. The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was much alarmed, and brought to reflection. That God might make use of such a means cannot be denied. But to this supposition in this case there are some unanswerable objections. (1.) It was declared to be the appearance of the Lord Jesus: Ac 9:27, "Barnabas declared unto them how that he had seen the Lord in the way." 1 Co 15:8: "And last of all he was seen of me also." 1 Co 9:1: "Have I not seen Jesus Christ our Lord?" (2.) Those who were with Saul saw the light, but did not hear the voice, Ac 22:9. See Barnes "Ac 22:9". This is incredible on the supposition that it was a flash of lightning near them. (3.) It was manifestly regarded as a message to Saul. The light appeared, and the voice spake to him. The others did not even hear the address. Besides, (4.) it was as easy for Jesus to appear in a supernatural manner, as to appear amidst thunder and lightning. That the Lord Jesus appeared, is distinctly affirmed. And we shall see that it is probable that he would appear in a supernatural manner. In order to understand this, it may be necessary to make the following remarks: (1.) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that peculiar splendour which they denominated the Shecaniah. In this way he went before them into the land of Canaan, Ex 13:21,22. Comp. Isa 4:5,6. This appearance or visible manifestation they called the glory of JEHOVAH, Isa 6:1-4; Ex 16:7, "In the morning ye shall see the glory of the Lord;" Le 9:23; Nu 14:10; 15:19; 24:16; 1 Ki 8:11; Eze 10:4. See Barnes "Lu 2:9, "The glory of the Lord shone round about them." (2.) The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. See Barnes "Mt 17:1-5". (3.) He had spoken of similar glory as pertaining to him; as that which he had been invested with before his incarnation; and to which he would return. Joh 17:5, "And now, Father, glorify thou me, etc., with the glory Which I had with thee before the world was." Mt 25:31, "The Son of man shall come in his glory." Comp. Mt 16:27; 19:28. To this glory he had returned when he left the earth. (4.) It is a sentiment which cannot be shown to be incorrect, that the various appearances of" the angel of Jehovah," and of Jehovah, mentioned in the Old Testament, were appearances of the Messiah; the God who should be incarnate; the peculiar Protector of his people. See Isa 6, comp. with Joh 12:41. (5.) If the Lord Jesus appeared to Saul, it would be in this manner. It would be in his appropriate glory and honour, as the ascended Messiah. That he did appear is expressly affirmed. (6.) This was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this, it was necessary that he should see the Lord Jesus, 1 Co 9:1,2. The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory, Joh 17:5; a calling up a new witness to the fact of his resurrection, and his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend. (7.) We are to regard this appearance, therefore, as the reappearance of the Shecaniah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend. It has been objected, that as the Lord Jesus had ascended to heaven, it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah. From heaven. From above; from the sky. In Ac 26:13, Paul says that the light was above the brightness of the sun at mid-day. {a} "why persecutest thou me" Mt 25:40,45 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 4 Verse 4. And he fell to the earth. He was astonished and overcome by the sudden flash of light. There is a remarkable similarity between what occurred here, and what is recorded of Daniel in regard to the visions which he saw, Da 8:17. Also Da 10:8, "Therefore I was left alone, and saw this great vision; and there remained no strength in me, for my comeliness (vigour) was turned into corruption, and I retained no strength." The effect was such as to overpower the body. And heard a voice. The whole company heard a voice, Ac 9:7, but did not distinguish it as addressed particularly to Saul. He heard it speaking to himself. Saying unto him, etc. This shows that it was not thunder, as many have supposed. It was a distinct articulation or utterance, addressing him by name. Saul, Saul. A mode of address that is emphatic. The repetition of the name would fix his attention. Thus Jesus addresses Martha, Lu 10:41 and Simon, Lu 22:31; and Jerusalem, Mt 23:37. Why. For what reason, Jesus had done him no injury; had given him no provocation. All the opposition of sinners to the Lord Jesus, and his church, is without cause. See Barnes "Joh 15:25, "They hated me without a cause." Persecutest. See Barnes "Mt 5:11". Thou me? Christ and his people are one, Joh 15:1-6. To persecute them, therefore, was to persecute him, Mt 25:40,45. {b} "to kick" Ac 5:39 {*} "pricks" "goads" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 5 Verse 5. And he said, Who art thou, Lord? The word Lord here, as is frequently the case in the New Testament, means no more than Sir, Joh 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard the voice as of a man; he heard himself addressed; but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him. And the Lord said. In this place the word Lord is used, in a higher sense, to denote the Saviour. It is his usual appellation. See Barnes "Ac 1:24". I am Jesus. It is clear from this, that there was a personal appearance of the Saviour; that he was present to Saul; but in what particular form whether seen as a man, or only appearing by the manifestation of his glory--is not affirmed. It was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, without the ordinary means. Yet he designed to convert him in a natural way. He arrested his attention; filled him with alarm at his guilt; and then presented the truth respecting himself. In Ac 22:8, the expression is thus recorded: "I am Jesus of Nazareth," etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterwards stated the whole. This declaration was fitted peculiarly to humble and mortify Saul. There can be no doubt that he had often blasphemed his name, and profanely derided the notion that the Messiah could come out of Nazareth. Jesus here uses, however, that very designation: "I am Jesus the Nazarene, the object of your contempt and scorn." Yet Saul saw him now invested with peculiar glory. It is hard, etc. This is evidently a proverbial expression. Kuinoel has quoted numerous places in which a similar mode of expression occurs in Greek writers. Thus Euripides, Bacch. 791: "I, who am a frail mortal, should rather sacrifice to him who is a God, than, by giving place to anger, kick against the goads." So Pindar, Pyth. ii. 173: "It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct." So Terence, Phome. 1, 2, 27: "It is foolishness for thee to kick against a goad." Ovid has the same idea, (Trist. b. ii. 15.) The word translated "pricks" here--kentra--means, properly, any sharp point which will pierce or perforate, as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads, among the Hebrews, were made very large. Thus Shamgar slew six hundred men with one of them, Jud 3:31: Comp. 1 Sa 13:21. The expression, "to kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself--as he would gain nothing--it comes to denote an obstinate and refractory disposition and course of conduct, opposing motives to good conduct; resisting the authority of Him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance. It denotes rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty. This is the condition of every sinner. If men wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against the dealings of Providence. They should not murmur against their Creator. They should not resist the claims of their consciences. By all this they would only injure themselves. No man can resist God, or his own conscience, and be happy. And nothing is more difficult than for a man to pursue a course of pleasure and sin against the admonitions of God and the reproofs of his own conscience. Men evince this temper in the following ways: (1.) By violating plain laws of God. (2.) By attempting to resist his claims. (3.) By refusing to do what their conscience requires. (4.) By grieving the Holy Spirit, by attempting to free themselves from serious impressions and alarms. They will return with redoubled frequency and power. (5.) By pursuing a course of vice and wickedness against what they know to be right. (6.) By refusing to submit to the dealings of Providence, And (7.) in any way by opposing God, and refusing to submit to his authority, and to do what is right. {b} "kick" Ac 5:39 {*} "pricks" "goads" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 6 Verse 6. And he trembling. Alarmed at what he saw and heard, and at the consciousness of his own evil course. It is not remarkable that a sinner trembles when he sees his guilt and danger. And astonished. At what he saw. Lord, what wilt thou have me to do? This indicates a subdued soul; a humbled spirit. Just before he had sought only to do his own will; now he inquired what was the will of the Saviour. Just before he was acting under a commission from the sanhedrim; now he renounced their supreme authority, and asked what the Lord Jesus would have him to do. Just before he had been engaged in a career of opposition to the Lord Jesus; now he sought at once to do his will. This indicates the usual change in the sinner. The great controversy between him and God is, whose will shall be followed. The sinner follows his own; the first act of the Christian is to surrender his own will to that of God, and to resolve to do that which he requires. We may further remark here, that this indicates the true nature of conversion. It is decided, prompt, immediate. Paul did not debate the matter, Ga 1:16; he did not inquire what the scribes and Pharisees would say; he did not consult his own reputation; he did not ask what the world would think. With characteristic promptness--with a readiness which showed what he would yet be--he gave himself up at once and entirely to the Lord Jesus; evidently with a purpose to do his will alone. This was the case also with the jailer, at Philippi, Ac 16:30. Nor can there be real conversion where the heart and will are not given to the Lord Jesus, to be directed and moulded by him at his pleasure. We may test our conversion, then, by the example of the apostle Paul. If our hearts have been given up as his was, we are true friends of Christ. Go into the city. Damascus. They were near it, Ac 9:3. And it shall be told thee. It is remarkable that he was thus directed. But we may learn from it, (1.) that even in the most striking and remarkable cases of conversion, there is not at once a clear view of duty. What course of life should be followed; what should be done; nay, what should be believed, is not at once apparent. (2.) The aid of others, and especially of ministers, and of experienced Christians, is often very desirable to aid even those who are converted in the most remarkable manner. Saul was converted by a miracle: the Saviour appeared to him in his glory; of the truth of his Messiahship he had no doubt; but still he was dependent on a humble disciple in Damascus to be instructed in what he should do. (3.) Those who are converted, in however striking a manner it may be, should be willing to seek the counsel of those who are in the church and in the ministry before them. The most striking evidence of their conversion will not prevent their deriving important direction and benefit from the aged, the experienced, and the wise in the Christian church. (4.) Such remarkable conversions are fitted to induce the subjects of the change to seek counsel and direction. They produce humility, a deep sense of sin and of unworthiness; and a willingness to be taught and directed by any one who can point out the way of duty and of life. {a} "What will thou have me to do?" Ac 16:30 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 7 Verse 7. And the men which journeyed with him. Why these men attended him is unknown. They might have been appointed to aid him, or they may have been travellers with whom Saul had accidentally fallen in. Stood speechless. In Ac 26:14, it is said that they all fell to the earth at the appearance of the light. But there is no contradiction. The narrative in that place refers to the immediate effect of the appearance of the light. They were immediately smitten to the ground together. This was before the voice spake to Saul, Ac 26:14. In this place Ac 9:7 the historian is speaking of what occurred after the first alarm. There is no improbability that they rose fro the ground immediately, and surveyed the scene with silent amazement and alarm. The word speechless--enneoi-- properly denotes those who are so astonished or so stupified as to be unable to speak. In the Greek writers it means those who are deaf and dumb. Hearing a voice. Hearing a sound or noise. The word here rendered "voice" is thus frequently used, as in Ge 3:8; 1 Sa 12:18; Ps 29:3,4; Mt 24:31, (Greek;) 1 Th 4:16. In Ac 22:9, it is said, "They which were with me (Paul) saw indeed the light, and were afraid, but they heard not the voice of him that spake to me." In this place the words "heard not the voice" must be understood in the sense of understanding the words, of hearing the address, the distinct articulation, which Paul heard. They heard a noise, they were amazed and alarmed, but they did not hear the distinct words addressed to Saul. A similar instance we have in Joh 12:28,29, when the voice of God came from heaven to Jesus: "The people who stood by and heard it, said that it thundered." They heard the sound, the noise; they did not distinguish the words addressed to him. See also Da 10:7, and 1 Ki 19:11-13. {b} "but seeing no man" Da 10:7 {*} "speechless" "Da 10:7" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 8 Verse 8. When his eyes were opened. He naturally closed them at the appearance of the light; and in his fright kept them closed for some time. He saw no man. This darkness continued three days, Ac 9:9. There is no reason to suppose that there was a miracle in this blindness, for in Ac 22:11, it is expressly said to have been caused by the intense light: "And when I could not see for the glory of that light," etc. The intense, sudden light had so affected the optic nerve of the eye as to cause a temporary blindness. This effect is not uncommon. The disease of the eye which is thus produced is called amaurosis, or, more commonly, gutta serena. It consists in a loss of sight without any apparent defect of the eye. Sometimes the disease is periodical, coming on suddenly, continuing for three or four days, and then disappearing.--(Webster.) A disease of this kind is often caused by excessive light. When we look at the sun, or into a furnace, or into a crucible, with fused metal, we are conscious of a temporary pain in the eye, and of a momentary blindness. "In northern and tropical climates, from the glare of the sun or snow, a variety of amaurosis (gutta serena) occurs, which, if it produces blindness during the day, is named nyctalopia, if during the night, hemeralopia. Another variety exists in which the individual is blind all day, until a certain hour, when he sees distinctly, or he sees and is blind every alternate day, or is only blind one day in the week, fortnight, or month." (Edin. Encyc. Art. Surgery.) A total loss of sight has been the consequence of looking at the sun during an eclipse, or of watching it as it sets in the west. This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. A case is mentioned by Michaelis (Kuinoel, in loco) of a man who was made blind by a bright flash of lightning, and who continued so for four weeks, who was again restored to sight in a tempest by a similar flash of lightning. Electricity has been found one of the best remedies for restoring sight in such cases. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 9 Verse 9. And neither did eat nor drink. Probably because he was overwhelmed with a view of his sins, and was thus indisposed to eat. All the circumstances would contribute to this. His past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect. And it is not uncommon now for an awakened and convicted sinner, in view of his past sins and danger, to be so pained, as to destroy his inclination for food, and to produce involuntary fasting. We are to remember, also, that Paul had yet no assurance of forgiveness. He was arrested, alarmed, convinced that Jesus was the Messiah, and humbled, but he had no comfort. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do. In this painful and perplexing state, it was natural that he should abstain from food. This case should not be brought now, however, to prove that convicted sinners must remain in darkness and under conviction. Saul's case was extraordinary. His blindness was literal. This state of darkness was necessary to humble him, and fit him for his work. But the moment a sinner will give his heart to Christ, he may find peace. If he resists, and rebels longer, it will be his own fault. By the nature of the case, as well as by the promises of the Bible, if a sinner will yield himself at once to the Lord Jesus, he may obtain peace. That sinners do not sooner obtain peace, is because they do not sooner submit themselves to God. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 10 Verse 10. A certain disciple. A christian. Many have supposed that he was one of the seventy disciples. But nothing more is certainly known of him than is related here. He had very probably been some time a Christian, Ac 9:13 and had heard of Saul, but was personally a stranger to him. In Ac 22:12, it is said that he was a devout man according to the law, having a good report of all the Jews which dwelt there. There was wisdom in sending such a Christian to Saul, as it might do much to conciliate the minds of the Jews there towards him. Said the Lord. The Lord Jesus is alone mentioned in all this transaction. And as he had commenced the work of converting Saul, it is evident that he is intended here. See Barnes "Ac 1:24". In a vision. Perhaps by a dream. The main idea is, that he revealed his will to him in the case. The word vision is often used in speaking of the communications made to the prophets, and commonly means that future events were made to pass in review before the mind, as we look upon a landscape. See Isa 1:1; Ge 15:1; Nu 12:6; Eze 11:24; Da 2:19; 7:2; 8:1,2,26; 10:7; Ac 10:3; 11:5; 16:9; See Barnes "Mt 17:9". {a} "named Ananias" Ac 22:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 11 Verse 11. Into the street which is called Straight. This street extends now from the eastern to the western gate, about three miles, crossing the whole city and suburbs in a direct line. Near the eastern gate is a house, said to be that of Judah, in which Paul lodged. There is in it a very small closet, where tradition reports that the apostle passed three days without food, till Ananias restored him to sight. Tradition also says that he had here the vision recorded in 2 Co 12:2. There is also in this street a fountain whose water is drunk by Christians, in remembrance of that which, they suppose, the same fount as produced for the baptism of Paul. --Rob. Calmet. Of Tarsus. This city was the capital of Cilicia, a province of Asia Minor. It was situated on the banks of the river Cydnus. It was distinguished for the culture of Greek philosophy and literature, so that at one time in its schools, and in the number of its learned men, it was the rival of Athens and Alexandria. In allusion to this, perhaps, Paul says that he was "born in Tarsus, a citizen of no mean city," Ac 21:39. In reward for its exertions and sacrifices during the civil wars of Rome, Tarsus was made a free city by Augustus. See Barnes "Ac 22:28, See Barnes "Ac 22:25, See Barnes "Ac 21:39, See Barnes "Ac 16:37". Beheld, he prayeth. This gives us a full indication of the manner in which Saul passed the three days mentioned in Ac 9:9. It is plain, from what follows, that Ananias regarded Saul as a foe to Christianity, and that he would have been apprehensive of danger if he were with him, Ac 9:13,14. This remark, "behold he prayeth," is made to him to silence his fears, and to indicate the change in the feelings and views of Saul. Before he was a persecutor; now his change is indicated by his giving himself to prayer. That Saul did not pray before, is not implied by this; for he fully accorded with the customs of the Jews, Php 3:4-6. But his prayers then were not the prayers of a saint. They were then the prayers of a Pharisee, (comp. Lu 18:10, etc.;) now they were the prayers of a broken-hearted sinner. Then he prayed depending on his own righteousness; now depending on the mercy of God in the Messiah. We may learn here, (1,) that one indication of conversion to God is real prayer. A Christian may as well be characterized by that as by any single appellation--" a man of prayer." (2.) It is always the attendant of true conviction for sin, that we pray. The convicted sinner feels his danger, and his need of forgiveness. Conscious that he has no righteousness himself, he now seeks that of another, and depends on the mercy of God. Before he was too proud to pray; now he is willing to humble himself through Jesus Christ, and ask for mercy. (3.) It is a sufficient indication of the character of any man to say, "Behold, he prays." It at once tells us, better than volumes would without this, his real character. Knowing this, we know all about him. We at once confide in his piety, his honesty, his humility, his willingness to do good. It is at once the indication of his state with God, and the pledge that he will do his duty to men. We mean, of course, real prayer. Knowing that a man is sincere, and humble, and faithful in his private devotions, and in the devotions of his family, we confide in him, and are willing at once to trust to his readiness to do all that he is convinced that he ought to do. Ananias, apprized of this in Saul, had full evidence of the change of his character, and was convinced that he ought to lay aside all his former views, and at once to seek him, and to acknowledge him as a brother. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 12 Verse 12. And hath seen in a vision, etc. When this was shown to Saul, or how, is not recorded. The vision was shown to Saul to assure him when he came that he was no impostor. He was thus prepared to receive consolation from this disciple. He was even apprized of his name, that he might be more confirmed. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 13 Verses 13,14. I have heard by many, etc. This was in the vision, Ac 9:10. The passage of such a train of thoughts through the mind was perfectly natural at the command to go and search out Saul. There would instantly occur all that had been heard of his fury in persecution; and the expression here may indicate the state of a mind amazed that such an one should need his counsel, and afraid, perhaps of entrusting himself to one thus bent on persecution. All this evidently passed in the dream or vision of Ananias; and perhaps cannot be considered as any deliberate unwillingness to go to him. It is clear, however, that such thoughts should have been banished, and that he should have gone at once to the praying Saul. When Christ commands, we should suffer no suggestion of our own thoughts, and no apprehension of our own danger, to interfere, By many. Probably many who had fled from persecution, and had taken refuge in Damascus. It is also evident, Ac 9:14, that Ananias had been apprized, perhaps by letters from the Christians at Jerusalem, of the purpose which Saul had in view in now going to Damascus. To thy saints. Christians; called saints--agioiv--because they are holy, or consecrated to God. {b} "this man" 1 Ti 1:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 14 Verse 14. No Barnes text on this verse. {c} "he hath authority" Ac 9:21 {d} "that call on thy" 1 Co 1:2; 2 Ti 2:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 15 Verse 15. Go thy way. This is often the only answer that we obtain to the suggestion of our doubts and hesitations about duty. God tells us still to do what he requires, with an assurance only that his commands are just, and that there are good reasons for them. A chosen vessel. The usual meaning of the word vessel is well known. It usually denotes a cup or basin, such as is used in a house. It then denotes any instrument which may be used to accomplish a purpose, perhaps particularly with the notion of conveying or communicating. In the Scriptures it is used to denote the instrument or agent which God employs to convey his favours to mankind; and is thus employed to represent the ministers of the gospel, or the body of the minister, 2 Co 4:7; 1 Th 4:4; comp. Isa 13:5. Paul is called chosen because Christ had selected him, as he did his other apostles, for this service. See Barnes "Joh 15:16". To bear my name. To communicate the knowledge of me. Before the Gentiles. The nations; all who were not Jews. This was the principal employment of Paul. He spent his life in this, and regarded himself as peculiarly called to be the apostle of the Gentiles, Ro 11:13; 15:16; Ga 2:8. And kings. This was fulfilled, Ac 25:23; 26:1-32; 27:24. And the children of Israel. The Jews. This was done. He immediately began to preach to them, @Ac 9:20-22. Wherever he went, he preached the gospel first to them, and then to the Gentiles, Ac 13:46; 28:17. {e} "he is a chosen vessel" Ac 13:2; Ro 1:1; 1 Co 15:10; Ga 1:15 Eph 3:7,8 {f} "before the gentiles" Ro 11:13 Ga; 2:7,8 {g} "kings" Ac 25:23 {h} "the children of Israel" Ac 20:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 16 Verse 16. For I will shew him, etc. This seems to be added to encourage Ananias. He had feared Saul. The Lord now informs him that Saul, hitherto his enemy, would ever after be his friend. He would not merely profess repentance, but would manifest the sincerity of it by encountering trials and reproaches for his sake. The prediction here was fully accomplished, Ac 20:23; 2 Co 11:23-27; 2 Ti 1:11,12. {i} "must suffer" Ac 20:23; 2 Co 11:23-27; 2 Ti 1:11,12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 17 Verse 17. Putting his hands on him. This was not ordination, but was the usual mode of imparting or communicating blessings. See Barnes "Mt 19:13"; See Barnes "Mt 9:18". Brother Saul. An expression recognizing him as a fellow-Christian. Be filled with the Holy Ghost. See Barnes "Ac 2:4". {k} "putting his hands" Ac 8:17 {a} "be filled" Ac 2:4 {*} "Ghost" "Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 18 Verse 18. As it had been scales. wsei lepidev The word wsei, "as it had been," is designed to qualify the following word. It is not said that scales literally fell from his eyes; but that an effect followed as if scales had been suddenly taken off. Evidently the whole expression is designed to mean no more than this. The effect was such as would take place if some dark, impervious substance had been placed before the eyes, and had been suddenly removed. The cure was as sudden, the sight was as immediate, as if such an interposing substance had been suddenly removed. This is all that the expression fairly implies, and this is all that the nature of the case demands. As the blindness had been caused by the natural effect of the light, probably on the optic nerve, See Barnes "Ac 9:8, See Barnes "Ac 9:9, it is manifest that no literal removing of scales would restore the vision. We are therefore to lay aside the idea of literal scales falling to the earth; no such thing is affirmed, and no such thing would have met the case. The word translated scales is used nowhere else in the New Testament. It means, properly, the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated; as scales of iron, bone, or a piece of bark, etc.--Webster. An effect similar to this is described in Tobit xi. 8, 13. It is evident that there was a miracle in the healing of Saul. The blindness was the natural effect of the light. The cure was by miraculous power. This is evident, (1.) because there were no means used that would naturally restore the sight. It may be remarked here, that gutta serena has been regarded by physicians as one of the most incurable of diseases. Few cases are restored; and few remedies are efficacious. (See Edin. Encyc. Art. Surgery, on Amaurosis.) (2.) Ananias was sent for this very purpose to heal him, Ac 9:17. (3.) The immediate effect shows that this was miraculous. Had it been a slow recovery, it might have been doubtful; but here it was instantaneous, and thus put beyond a question that it was a miracle. And was baptized. In this he followed the example of all the early converts to Christianity. They were baptized immediately. See Ac 2:41; 8:12,36-39. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 19 Verse 19. Had received meat. Food. The word meat has undergone a change since our translation was made. It then meant, as the original does, food of all kinds. With the disciples. With Christians. Comp. Ac 2:42. Certain days. How long is not known. It was long enough, however, to preach the gospel, Ac 9:22; 26:20. It might have been for some months, as he did not go to Jerusalem under three years from that time. He remained some time at Damascus, and then went to Arabia, and returned again to Damascus, and then went to Jerusalem, Ga 1:17. This visit to Arabia Luke has omitted, but there is no contradiction. He does not affirm that he did not go to Arabia. We have now passed through the account of one of the most remarkable conversions to Christianity that has ever occurred--that of the apostle Paul. This conversion has always been justly considered as a strong proof of the Christian religion. For, (1.) this change could not have occurred by any event of fair prospects of honour. He was distinguished already as a Jew. He had had the best opportunities for education that the nation afforded. He had every prospect of rising to distinction and office. (2.) It could not have been produced by any prospect of wealth or fame; by becoming a Christian. Christians were poor; and to be a Christian then was to be exposed to contempt, persecution, and death. Saul had no reason to suppose that he would escape the common lot of Christians. (3.) He was as firmly opposed to Christianity before his conversion as possible. He had already distinguished himself for his hostility. Infidels often say that Christians are prejudiced in favour of their religion. But here was a man, at first, a bitter infidel and foe to Christianity. All the prejudices of his education, and his prospects, all his former views and feelings, were opposed to the gospel of Christ. He became, however, one of its most firm advocates and friends; and it is for infidels to account for this change. There must have been some cause, some motive for it; and is there anything more rational than the supposition, that Saul was convinced in a most striking and wonderful manner of the truth of Christianity? (4.) His subsequent life showed that his change was sincere and real. He encountered danger and persecution to evince his attachment to Christ; he went from land to land, and exposed himself to every danger, and every mode of obloquy and scorn, always rejoicing that he was a Christian, and was permitted to suffer as a Christian; and has thus given the highest proofs of his sincerity. If these sufferings, and if the life of Paul were not evidences of sincerity, then it would be impossible to fix on any circumstances of a man's life that would furnish proof that he was not a deceiver. (5.) If Paul was sincere--if this conversion was genuine--the Christian religion is true. Nothing else but a religion from heaven could produce this change. There is here, therefore, the independent testimony of a man who was once a persecutor; converted, not by the preaching of the apostles; changed in a wonderful manner; his whole life, views, and feelings revolutionized, and all his subsequent days evincing the sincerity of his feelings, and the reality of the change. He is just such a witness as infidels ought to be satisfied with; whose testimony cannot be impeached; who had no interested motives, and who was willing to stand forth anywhere, and avow his change of feeling and purpose. We adduce him as such a witness; and infidels are bound to dispose of his testimony, or to embrace the religion which he embraced. (6.) The example of Saul does not stand alone. Hundreds and thousands of enemies, persecutors, and slanderers, have been changed, and each one becomes a living witness of the power and truth of the Christian religion. The scoffer becomes reverent; the profane man learns to speak the praise of God; the sullen, bitter foe of Christ becomes his friend, and lives and dies under the influence of his religion. Could better proof be asked that this religion is from God? {+} "meat" "food" {b} "Damascus" ac 26:20; Ga 1:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 20 Verse 20. And straightway. Immediately. This was an evidence of the genuineness of his conversion, that he was willing at once to avow himself to be the friend of the Lord Jesus. He preached Christ. He proclaimed and proved that Jesus was the Christ. See Ac 9:22. Many manuscripts read here Jesus instead of Christ. Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. This reading accords much better with the subject than the common reading. That Christ, or the Messiah, was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was, whether Jesus was the Christ, or the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues any one had a right to speak, who was invited by the officiating minister. Ac 13:15. That he is the Son of God. That he is the Messiah. {+} "straitway" "immediately" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 21 Verse 21. Were amazed. Amazed at his sudden and remarkable change. That destroyed. That opposed; laid waste; or persecuted. Comp. Ga 1:13. For that intent. With that design, that he might destroy the church at Damascus. {c} "were amazed" Ga 1:13,23 {d} "he that destroyed" Ac 8:3 {§} "intent" "For this purpose" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 22 Verse 22. Increased the more in strength. His conviction of the truth of the Christian religion became stronger every day. Hence his moral strength or boldness increased. And confounded. See Ac 2:6. The word here means confuted. It means also, occasionally, to produce a tumult, or excitement, Ac 19:32; 21:31. Perhaps the idea of producing such a tumult is intended to be conveyed here, Paul confuted the Jews, and by so doing he was the occasion of their tumultuous proceedings, or he so enraged them as to lead to great agitation and excitement. A very common effect of close and conclusive argumentation. Proving that this. This Jesus. Is very Christ. Greek, that this is the Christ. The word very means here simply the. Greek, o cristov. It means that Paul showed, by strong and satisfactory arguments, that Jesus of Nazareth was the true Messiah. The arguments which he would use may be easily conceived; but the evangelist has not seen fit to record them. {e} "more in strength" Ps 84:7 {f} "confounded the Jews" Ac 18:28 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 23 Verse 23. And after that many days, etc. How long a time elapsed before this, is not recorded in this place; but it is evident that the writer means to signify that a considerable time intervened. There is, therefore, an interval here which Luke has not filled up; and if this were the only narrative which we had, we should be at a loss how to understand this. From all that we know now of the usual conduct of the Jews towards the apostles, and especially towards Paul, it would seem highly improbable that this interval would be passed peaceably or quietly. Nay, it would be highly improbable that he would be allowed to remain in Damascus many days without violent persecution. Now it so happens that, by turning to another part of the New Testament, we are enabled to ascertain the manner which this interval was filled up. Turn then to Ga 1:17, and we learn from Paul himself that he went into Arabia, and spent some time there, and then returned again to Damascus. The precise time which would be occupied in such a journey is not specified; but it would not be performed under a period of some months. In Ga 1:18, we are informed that he did not go to Jerusalem until three years after his conversion; and as there is reason to believe that he went up to Jerusalem directly after escaping from Damascus the second time, Ac 9:25,26 it seems probable that the three years were spent chiefly in Arabia. We have thus an account of the "many days" here referred to by Luke. And in this instance we have a striking example of the truth and honesty of the sacred writers. By comparing these two accounts together, we arrive at the whole state of the case. Neither seems to be complete without the other. Luke has left a chasm which he has nowhere else supplied. But that chasm we are enabled to fill up from the apostle himself, in a letter written long after, and without any design to amend or complete the history of Luke: for the introduction of this history into the epistle to the Galatians was for a very different purpose--to show that he received his commission directly from the Lord Jesus, and in a manner independent of the other apostles. The two accounts, therefore, are like the two parts of a tally; neither is complete without the other; and yet being brought together, they so exactly fit as to show that the one is precisely adjusted to the other. And as the two parts were made by different individuals, and without design of adapting them to each other, they show that the writers had formed no collusion or agreement to impose on the world; that they are separate and independent witnesses; that they are honest men; that their narratives are true records of what actually occurred; and the two narratives constitute, therefore, a strong and very valuable proof of the correctness of the sacred narrative. If asked why Luke has omitted this in the Acts, it may be replied, that there are many circumstances and facts omitted in all histories from the necessity of the case. Comp. Joh 21:25. It is remarkable here, not that he has omitted this, but that he has left a chasm in his own history which can be so readily filled up. Were fulfilled. Had elapsed. Took counsel, etc. Laid a scheme; or designed to kill him. Comp. Ac 23:12; 25:3. His zeal and success would enrage them, and they knew of no other way in which they could free themselves from the effects of his arguments and influence. {a} "took counsel" Ac 23:12; 25:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 24 Verse 24. But their laying await. Their counsel; their design. Was known of Saul. Was made known to him. In what way this was communicated we do not know. This design of the Jews against Saul is referred to in 2 Co 11:32, 33, where it is said, "In Damascus, the governor under Aretas the king kept the Damascenes with a garrison, desirous to apprehend me; and through a window in a basket was I let down by the wall, and escaped their hands." And they watched the gates. Cities were surrounded by high walls; and of course the gates were presumed to be the only places of escape. As they supposed that Saul, apprized of their designs, would make an attempt to escape, they stationed guards at the gates to intercept him. In 2 Cor. xi. 32, it is said that the governor kept the city for the purpose of apprehending him. It is possible that the governor might have been a Jew, and one, therefore, who would enter into their views. Or if not a Jew, the Jews who were there might easily represent Saul as an offender, and demand his being secured; and thus a garrison or guard might be furnished them for their purpose. See a similar attempt made by the Jews recorded in Mt 28:14. {b} "watched the gates" 2 Co 11:26; Ps 21:11; 37:32,33 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 25 Verse 25. They took him by night, etc. This was done through a window in the wall, 2 Co 11:33. In a basket. This word is used to denote commonly the basket in which food was carried, Mt 15:37; Mr 8:8,20. This conduct of Saul was in accordance with the direction of the Lord Jesus, Mt 10:23, "When they persecute you in this city, flee ye into another," etc. Saul was certain of death if he remained; and as he could secure his life by flight without abandoning any principle of religion, or denying his Lord, it was his duty to do so. Christianity requires us to sacrifice our lives only when we cannot avoid it without denying the Saviour, or abandoning the principles of our holy religion. {c} "let him down" Jos 2:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 26 Verse 26. Was come to Jerusalem. It is probable that he then went immediately to Jerusalem, Ga 1:18. This was three years after his conversion. He assayed. He attempted; he endeavoured. To join himself. To become connected with them as their fellow Christian. But they were all afraid of him. Their fear, or suspicion, was excited probably on these grounds: (1.) They remembered his former violence against Christians. They had an instinctive shrinking from him, and suspicion of the man that had been so violent a persecutor. (2.) He had been absent three years. If they had not heard of him during that time, they would naturally retain much of their old feelings towards him. If they had, they might suspect the man who had not returned to Jerusalem; who had not before sought the society of other Christians; and who had spent that time in a distant country, and among strangers. It would seem remarkable that he had not at once returned to Jerusalem and connected himself with the apostles. But the sacred writer does not justify the fears of the apostles. He simply records the fact of their apprehension. It is not unnatural, however, to have doubts respecting an open and virulent enemy of the gospel who suddenly professes a change in favour of it. The human mind does not easily cast off suspicion of some unworthy motive, and open itself at once to entire confidence. When great and notorious sinners profess to be converted--men who have been violent, or artful, or malignant-- it is natural to ask whether they have not some unworthy motive still in their professed change. Confidence is a plant of slow growth, and starts up not by a sudden profession, but by a course of life which is worthy of affection and of trust. A disciple. A sincere Christian. {d} "come to Jerusalem" Ga 1:18 {*} "assayed" "Attempted" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 27 Verse 27. But Barnabas. See Barnes "Ac 4:36". Barnabas was of Cyprus, not far from Tarsus, and it is not improbable that he had been before acquainted with Saul. To the apostles. To Peter and James, Ga 1:18,19. Probably the other apostles were at that time absent from Jerusalem. And declared unto them, etc. It may seem remarkable that the apostles at Jerusalem had not before heard of the conversion of Saul. The following considerations may serve in some degree to explain this: (1.) It is certain that intercourse between different countries was then much more difficult than it is now. There were no posts; no public conveyances; nothing that corresponded with our modes of intercourse between one part of the world and another. (2.) There was at this time a state of animosity, amounting to hostility, subsisting between Herod and Aretas. Herod the tetrarch had married the daughter of Aretas, king of Arabia, and had put her away.--Josephus, Antiq. b. xviii. chap. v. § 1, 2. The result of this was a long misunderstanding between them, and a war; and the effects of that war might have been to interrupt the communication very much throughout all that country. (3.) Though the Jews at Jerusalem might have heard of the conversion of Saul, yet it was for their interest to keep it a secret, and not to mention it to Christians. But, (4.) though the Christians who were there had heard of it, yet it is probable that they were not fully informed on the subject; that they had not had all the evidence of his conversion which they desired; and that they looked with suspicion on him. It was therefore proper that they should have a full statement of the evidence of his conversion; and this was made by Barnabas. {e} "Barnabas took him" Ac 4:36 {f} "at Damascus" Ac 9:20,22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 28 Verse 28. And he was with them, etc. That is, he was admitted to their friendship, and recognized as a Christian and an apostle. The time during which he then remained at Jerusalem was, however, only fifteen days, Ga 1:18. {+} "coming in and going out" "He continued to associate with them" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 29 Verse 29. He spake boldly. He openly defended the doctrine that Jesus was the Messiah. In the name, etc. By the authority of the Lord Jesus. Against the Grecians. See the word Grecians explained See Barnes "Ac 6:1". It means, that he not only maintained that Jesus was the Christ in the presence of those Jews who resided at Jerusalem, and who spoke the Hebrew language, but also before those foreign Jews, who spoke the Greek language, and who had come up to Jerusalem. They would be as much opposed to the doctrine that Jesus was the Christ, as those who resided in Jerusalem. They went about. They sought to slay him; or they formed a purpose or plan to put him to death as an apostate. See Ac 9:23. {*} "Grecians" "Helenists" {a} "but they went" Ac 9:23 {+} "slay" "kill" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 30 Verse 30. Caesarea. See Barnes "Ac 8:40". And sent him forth to Tarsus. This was his native city. See Barnes "Ac 9:11". It was in Cilicia, where Paul doubtless preached the gospel. Ga 1:21: "Afterwards I came into the regions of Syria and Cilicia." __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 31 Verse 31. Then had the churches rest. That is, the persecutions against Christians ceased. Those persecutions had been excited by the opposition made to Stephen, Ac 11:19 they had been greatly promoted by Saul, Ac 8:3 and had extended, doubtless, throughout the whole land of Palestine. The precise causes of this cessation of the persecution are not known. Probably they were the following: (1.) It is not improbable that the great mass of Christians had been driven into other regions by these persecutions. (2.) He who had been most active in exciting the persecution, who was, in a sort, its leader, and who was best adapted to carry it on, had been converted. He had ceased his opposition; and even he now was removed from Judea. All this would have some effect in causing the persecution to subside. (3.) But it is not improbable that the civil state of things in Judea contributed much to turn the attention of the Jews to other matters. Dr. Lardner accounts for this in the following manner: "Soon after Caligula's accession, the Jews at Alexandria suffered very much from the Egyptians in that city, and at length their oratories there were all destroyed. In the third year of Caligula, A.D. 39, Petronius was sent into Syria, with orders to set up the emperor's statue in the temple at Jerusalem. This order from Caligula was, to the Jews, a thunderstroke. The Jews must have been too much engaged after this to mind anything else, as may appear from the accounts which Philo and Josephus have given us of this affair. Josephus says, that 'Caligula ordered Perronius to go with an army to Jerusalem, to set up his statue in the temple there; enjoining him, if the Jews opposed it, to put to death all who made any resistance, and to make all the rest of-the nation slaves. Petronius, therefore, marched from Antioch into Judea, with three legions and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais.'" See Lardner's Works, vol. i. pp. 101, 102; Lond. Ed. 1829. Philo gives the same account of the consternation as Josephus. Philo de legat, ad Cal. pp. 1024,1025. He describes the Jews "as abandoning their cities, villages, and open country, as going to Petronius in Phenicia, both men and women, the old, the young, the middle aged; as throwing themselves on the ground before Petronius with weeping and lamentation," etc. The effect of this consternation in diverting their minds from the Christians can be easily conceived. The prospect that the images of the Roman emperor were about to be set up by violence in the temple, or that, in case of resistance, death or slavery was to be their portion; the advance of a large army to execute that purpose; all tended to throw the nation into alarm. By the providence of God, therefore, this event was permitted to occur to divert the attention of bloody-minded persecutors from a feeble and a bleeding church. Anxious for their own safety, the Jews would cease to persecute the Christians; and thus, by the conversion of the main instrument in persecution, and by the universal alarm for the welfare of the nation, the trembling and enfeebled church was permitted to obtain repose. Thus ended the first general persecution against Christians, and thus effectually did God show that he had power to guard and protect his chosen people. All Judea, etc. These three places included the land of Palestine. See Barnes "Mt 2:22". The formation of churches in Galilee is not expressly mentioned before this; but there is no improbability in supposing that Christians had travelled there, and had preached the gospel. Comp. Ac 11:19. The formation of churches in Samaria is expressly mentioned, Ac 8:5, etc. Were edified. Were built up, increased, and strengthened. See Ro 14:19; 15:2; 1 Co 8:1. And walking. Proceeding; living. The word is often used to denote Christian conduct, or manner of life, Col 1:10; Lu 1:6; 1 Th 4:1 1 Jo 2:6. The idea is that of travellers who are going to any place, and who walk in the right path. Christians are thus travellers to another country, an heavenly. In the fear of the Lord. Fearing the Lord; with reverence for him and his commandments. This expression is often used to denote piety in general, 2 Ch 19:7; Job 28:28; Ps 19:9; 111:10; Pr 1:7; 9:10; 13:13. In the comfort of the Holy Ghost. In the consolations which the Holy Ghost produced, Joh 14:16,17; Ro 5:1-6. Were multiplied. Were increased. {b} "Then had the churches rest" Zec 9:1; Ac 8:1 {c} "throughout Judaea" Ps 94:13 {d} "were edified" Ro 14:19 {e} "walking in the fear" Joh 14:16,17 {f} "comfort of" Joh 14:16,17 {+} "Ghost" "Spirit" {g} "were multiplied" Zec 8:20,22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 32 Verse 32. To the saints. To the Christians. Which dwelt at Lydda. This town was situated on the road from Jerusalem to Caesarea Philippi. It was about fifteen miles east of Joppa, and belonged to the tribe of Ephraim. It was called by the Greeks Diospolis, or city of Jupiter, probably because a temple was at some period erected to Jupiter in that city. It is now so entirely ruined as to be a miserable village. Since the crusades, it has been called by the Christians St. George, on account of its having been the scene of the martyrdom of a saint of that name. Tradition says, that in this city the emperor Justinian erected a church. {§} "all quarters" "all parts" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 33 Verse 33. Aeneas. This is a Greek name; and probably he was a Hellenist. See Barnes "Ac 6:1". Sick of the palsy. See Barnes "Mt 9:6" See Barnes "Mr 2:9, See Barnes "Joh 5:11,12" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 34 Verse 34. Maketh the whole. Cures thee. Peter claimed no power to do it himself. Comp. Ac 3:6,16; 4:10. Make thy bed. This would show that he was truly healed. Comp. Mt 9:6; Mr 2:9,11; Joh 5:11,12 {h} "maketh thee whole" Ac 3:6,16; 4:10 {*} "whole" "well" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 35 Verse 35. And all. The mass, or body of the people. The affliction of the man had been long, and was probably well known; the miracle would be celebrated, and the effect was an extensive revival of religion. Saron. This was the champaign, or open country, usually mentioned by the name of Sharon in the Old Testament, 1 Ch 5:16; 1 Ch 27:29; So 2:1; Isa 33:9. It was a region of extraordinary fertility, and the name was almost proverbial to denote any country of great beauty and fertility. Comp. Isa 33:9; 35:2; 65:19. It was situated south of Mount Carmel, along the coast of the Mediterranean, extending to Caesarea and Joppa. Lydda was situated in this region. Turned to the Lord. Were converted; or received the Lord Jesus as the Messiah, Ac 11:21; 2 Co 3:16. {i} "Saron" 1 Ch 5:16 {k} "turned to the Lord" Ac 11:21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 36 Verse 36. At Joppa. This was a seaport town, situated on the Mediterranean, in the tribe of Dan, about thirty miles south of Caesarea, and forty-five north-west of Jerusalem. It was the principal seaport of Palestine; and hence, though the harbour was poor, it had considerable celebrity. It was occupied by Solomon to receive the timber brought for the building of the temple from Tyre, 2 Ch 2:16 and was used for a similar purpose in the time of Ezra, Ezr 3:7. The present name of the town is Jaffa. It is situated on a promontory, jutting out into the sea, rising to the height of about one hundred and fifty feet above its level, and offering on all sides picturesque and varied prospects. The streets are narrow, uneven, and dirty. The inhabitants are estimated at between four and five thousand, of whom the greater part are Turks and Arabs. The Christians are stated to be about six hundred, consisting of Roman Catholics, Greeks, Maronites, and Arminians. It is several times mentioned in the New Testament, Ac 10:5,23; 11:5. Tabitha. This word is properly Syriac, and means, literally, the gazelle or antelope. The name became an appellation of a female probably on account of the beauty of its form. "It is not unusual in the East to give the names of beautiful animals to young women." (Clark.) Comp. So 2:9; 4:5. Dorcas. A Greek word signifying the same as Tabitha. Our word doe or roe answers to it in signification. Full of good works. Distinguished far good works. Comp. 1 Ti 2:10; Tit 2:7. And almsdeeds. Acts of kindness to the poor. {1} "Dorcas" "Doe" or "Roe" {l} "full of good" 1 Ti 2:10; Tit 2:7 {%} "almsdeeds" "Alms" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 37 Verse 37. Whom, when they had washed. Among most people it has been customary to wash the body before it buried or burned. They prepared her in the usual manner for interment. In an upper chamber. See Barnes "Ac 1:13". There is no evidence that they expected that Peter would raise her up to life. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 38 Verse 38. Was nigh to Joppa. It was about six miles. They sent unto him, etc. Why they sent is not affirmed. It is probable that they desired his presence to comfort and sustain them in their affliction. It is certainly possible that they expected he would restore her to life; but as this is not mentioned--as the apostles had as yet raised up no one from the dead--as even Stephen had not been restored to life--we have no authority for assuming, or supposing, that they had formed any such expectation. {1} "not delay" "be grieved" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 39 Verse 39. Then Peter arose. See Barnes "Lu 15:8". And all the widows. Whom Dorcas had benefited by her kindness. They had lost a benefactress; and it was natural that they should recall her kindness, and express their gratitude by enumerating the proofs of her beneficence. Each one would therefore naturally dwell on the kindness which had been shown to herself. {*} "garments" "mantles" {a} "while she was with them" Joh 12:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 40 Verse 40. But Peter put them all forth. From the room. See a similar case in Mt 9:25. Why this was done is not said. Perhaps because he did not wish to appear as if seeking publicity. If done in the presence of many persons, it might seem like ostentation. Others suppose it was that he might offer more fervent and agonizing prayer to God than he would be willing they should witness. Compare 2 Ki 4:23. Tabitha, arise. Compare Mr 5:41,42. {b} "put them all forth" Mt 9:25 {c} "Tabitha, arise" Mr 5:41,42; Joh 11:43 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 41 Verse 41. He presented her alive. He exhibited, or showed her to them alive. Compare 1 Ki 17:23. {d} "presented her" 1 Ki 17:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 42 Verse 42. And many believed, etc. A similar effect followed when Jesus raised up Lazarus. See Joh 12:11. This was the first miracle of this kind that was performed by the apostles. The effect was, that many believed. It was not merely a work of benevolence in restoring to life one who contributed largely to the comfort of the poor, but it was used as a means of extending and establishing, as it was designed doubtless to do, the kingdom of the Saviour. {e} "many believed" Joh 12:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 9 - Verse 43 Verse 43. No Barnes text on this verse. {+} "tarried" "abode" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 1 CHAPTER 10 Introduction : This chapter commences a very important part of the history of the transactions of the apostles. Before this, they had preached the gospel to the Jews only. They seem to have retained the feelings of their countrymen on this subject, that the Jews were to be regarded as the peculiarly favoured people, and that salvation was not to be offered beyond the limits of their nation. it was important, indeed, that the gospel should be offered to them first; but the whole tendency of the Christian religion was to enlarge and liberalize the mind; to overcome the narrow policy and prejudices of the Jewish people; and to diffuse itself over all the nations of the earth. In various ways, and by various parables, the Saviour had taught the apostles, indeed, that his gospel should be spread among the Gentiles. He had commanded them to go and preach it to every creature, Mr 16:15. But he had told them to tarry in Jerusalem until they were endued with power from on high, Lu 24:49. It was natural, therefore, that they should receive special instructions and Divine revelation on a point so important as this; and God selected the case of Cornelius as the instance by which he would fully establish his purpose of conveying the gospel to the Gentile world. It is worthy of observation, also, that he selected Peter for the purpose of conveying the gospel first to the Gentiles. The Saviour had told him, that on him he would build his church; that he would give to him first the key of the kingdom of heaven; that is, that he should be the agent in opening the doors of the church to both Jews and Gentiles. See Barnes "Mt 16:18, See Barnes "Mt 16:19". Peter had, in accordance with these predictions, been the agent in first presenting the gospel to the Jews, Ac 2; and the prediction was now to be completely fulfilled in extending the same gospel to the Gentile world. The transaction recorded in this chapter is one, therefore, that is exceedingly important in the history of the church; and we are not to be surprised that it is recorded at length. It should be remembered, also, that this point became afterwards the source of incessant controversy in the early church. The converts from Judaism insisted on the observance of the whole of the rites of their religion; the converts from among the Gentiles claimed exemption eruption from them all. To settle these disputes, and to secure the reception of the gospel among the Gentiles, and to introduce them to the church with all the privileges of the Jews, required all the wisdom, talent, and address of the apostles. See Ac 11:1-18 Ac 15; Ro 14; Ro 15; Ga 2:11-16. Verse 1. In Caesarea. See Barnes "Ac 8:40". Cornelius. This is a Latin name, and shows that the man was doubtless a Roman. It has been supposed by many interpreters that this man was "a proselyte of the gate;" that is, one who had renounced idolatry, and who observed some of the Jewish rites, though not circumcised, and not called a Jew. But there is no sufficient evidence of this. The reception of the narrative of Peter, Ac 11:1-3, shows that the other apostles regarded him as a Gentile. In Ac 10:28, Peter evidently regards him as a foreigner; one who did not in any sense esteem himself to be a Jew. In Ac 11:1, it is expressly said that "the Gentiles" had received the word of God; evidently alluding to Cornelius and those who were with him. A centurion. One who was the commander of a division in the Roman army, consisting of a hundred men. A captain of a hundred. See Barnes "Mt 8:6". Of the band. A division of the Roman army, consisting of from four hundred to six hundred men. See Barnes "Mt 27:27". The Italian band. Probably a band or regiment that was composed of soldiers from Italy, in distinction from those which were composed of soldiers born in provinces. It is evident that many of the soldiers in the Roman army would be those who were born in other parts of the world; and it is altogether probable, that those who were born in Rome or Italy would claim pre-eminence over those enlisted in other places. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 2 Verse 2. A devout man. Pious; or one who maintained the worship of God. See Barnes "Lu 2:25". Comp. Ac 2:5; 8:2. And one that feared God. This is often a designation of piety. See Barnes "Ac 9:31". It has been supposed by many that the expressions here used denote that Cornelius was Jew, or was instructed in the Jewish religion, and was a proselyte. But this by no means follows. It is probable that there might have been among the Gentiles a few at least who were fearers of God, and who maintained his worship according to the light which they had. So there may be now persons found in pagan lands, who, in some unknown way, have been taught the evils of idolatry; the necessity of a purer religion; and who may be prepared to receive the gospel. The Sandwich Islands were very much in this state when the American missionaries first visited them. They had thrown away their idols, and seemed to be waiting for the message of mercy and the word of eternal life, as Cornelius was. A few other instances have been found by missionaries in heathen lands, who have thus been prepared by a train of providential events, or by the teaching of the Spirit, for the gospel of Christ. With all his house. With all his family. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of God. True piety will always lead a man to seek the salvation of his family. Much alms. Large and liberal charity. This is always an effect of piety. See Jas 1:27; Ps 41:1. Prayed to God alway. Constantly; meaning that he was in the regular habit of praying to God. Comp. Ro 12:12; Lu 18:1; Ps 119:2; Pr 2:2-5. As no particular kind of prayer is mentioned except secret prayer, we are not authorized to affirm that he offered prayer in any other manner. It may be observed, however, that he who prays in secret will usually pray in his family; and as the family of Cornelius is mentioned as being also under the influence of religion, it is perhaps not a forced inference that he observed family worship. {+} "devout" "pious" {f} "man" Ac 8:2; 22:12 {g} "feared" Ec 7:18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 3 Verse 3. He saw in a vision. See Barnes "Ac 9:10". Evidently. Openly; manifestly. About the ninth hour. About three o'clock, P.M. This was the usual hour of evening worship among the Jews. An angel of God. See Barnes "Mt 1:20". Comp Heb 1:14. This angel was sent to signify to Cornelius that his alms were accepted by God as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion--the introduction of the gospel to a Gentile, and hence to the entire Gentile world--was probably the chief reason why an angel was commissioned to visit the Roman centurion. Comp. Ac 16:9,10. {d} "an angel of God" Heb 1:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 4 Verse 4. And when he looked on him. Greek, Having fixed his eyes attentively on him. He was afraid. At the suddenness and unexpected character of the vision. What is it, Lord? This is the expression of surprise and alarm. The word Lord should have been translated Sir, as there is no evidence that this is an address to god, and still less that he regarded the personage present as the Lord. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, "Sir, what is the matter?" Are come up for a memorial. Are remembered before God. Comp. Isa 45:19. They were an evidence of piety towards God, and were accepted as such. Though he had not offered sacrifice according to the Jewish laws--though he had not been circumcised--yet, having acted according to the light which he had, his prayers were heard, and his alms accepted. This was done in accordance with the general principle of the Divine administration, that God prefers the offering of the heart, to external forms; the expressions of love, to sacrifice without it. This he had often declared, Isa 1:11-15; Am 5:21,22; 1 Sa 15:22, "To obey is better than sacrifice, and to hearken than the fat of rams;" Hos 6:6; Ec 5:1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such men are apt to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For, (1.) there is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering. Moral men in Christian lands depend on their external morality in the sight of men. But God looks upon the heart. (2.) Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral men do neither. All their works they do to be "seen of men;" and in their heart there is "no good thing towards the Lord God of Israel." Comp. 1 Ki 14:13; 2 Ch 19:3. Who hears of a man that "fears God," and that prays, and that instructs his household in religion, that depends on his morality for salvation? (3.) Cornelius was disposed to do the will of God, as far as it was made known to him. Where this exists there is religion. The moral man is not. (4.) Cornelius was willing to embrace a Saviour, when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God's mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope there may be many in pagan lands who are in the same state of mind that he was --disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus--yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it. {e} "memorial before God" Isa 14:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 5 Verse 5. No notes from Barnes on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 6 Verse 6. He lodgeth.He remains as a guest at his house. See Ac 9:43. By the sea side. Joppa was a seaport on the Mediterranean. Tanneries are erected on the margin of streams, or of any body of water, to convey away the filth produced in the operation of dressing skins. {f} "Simon a tanner" Ac 9:43 {g} "what thou oughtest" Ac 11:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 7 Verse 7. A devout soldier. A pious man. This is an instance of the effect of piety in a military officer. Few men have more influence; and in this case the effect was seen not only in the piety of his family, but of this attending soldier. Such men have usually been supposed to be far from the influence of religion; but this instance shows that even the labours and disadvantages of a camp are not necessarily hostile to the existence of piety. Comp. Lu 3:14. {+} "devout" "Pious" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 8 Verse 8. And when, etc. "It has been remarked, that from Joppa Jonah was sent to preach to the Gentiles at Nineveh; and that from the same place Peter was sent to preach to the Gentiles at Caesarea." (Clarke.) __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 9 Verse 9. Peter went up, etc. The small room in the second story, or on the roof of the house, was the usual place for retirement and prayer, See Barnes "Mt 6:6, See Barnes "Mt 9:2". About the sixth hour. About twelve o'clock at noon. The Jews had two stated seasons of prayer--morning and evening. But it is evident that the more pious of the Jews frequently added a third season of devotion, probably at noon. Thus David says, Ps 55:17 "Evening and morning, and at noon, will I pray, and cry aloud." Thus Daniel "kneeled upon his knees three times a day and prayed," Da 6:10,13. It was also customary in the early Christian church to offer prayer at the third, sixth, and ninth hours. Clem. Alex. as quoted by Doddridge. Christians will, however, have not merely stated seasons for prayer, but they will seize upon moments of leisure, and when their feelings strongly incline them to it, to pray. {h} "Peter went up" Ac 6:5 {§} "housetop" "House-roof" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 10 Verse 10. And he became very hungry. From the connexion, where it is said that they were making ready, that is, preparing a meal, it would seem that this was the customary hour of dining. The Hebrews, Greeks, and Romans, however, had but two meals, and the first was usually taken about ten or eleven o'clock. This meal usually consisted of fruit, milk, cheese, etc. Their principal meal was about six or seven in the afternoon; at which time they observed their feasts. See Jahn's Bib. Archae § 145. He fell into a trance. Greek, An ecstasy--ekstasiv--fell upon him. In Ac 11:5, Peter says that in a trance he saw a vision. The word trance, or ecstasy, denotes a state of mind when the attention is absorbed in a particular train of thought, so that the external senses are partially or entirely suspended. It is a high species of abstraction from external objects; when the mind becomes forgetful of surrounding things, and is fixed solely on its own thoughts, so that appeals to the external senses do not readily rouse it. The soul seems to have passed out of the body, and to be conversant only with spiritual essences. Thus Balaam is said to have seen the vision of the Almighty, falling into a trance, Nu 24:4,16; thus Paul, in praying in the temple, fell into a trance, Ac 22:17 and perhaps a similar state is described in 2 Co 12:2. This effect seems to be caused by so intense and absorbing a train of thought, as to overcome the senses of the body, or wholly to withdraw the mind from their influence, and to fix it on the unseen object that engrosses it. It is often a high state of revery, or absence of mind, which Dr. Rush describes as "induced by the stimulus of ideas of absent subjects, being so powerful as to destroy the perception of present objects." (Diseases of the Mind, p. 310, Ed. Phila. 1812.) In the case of Peter, however, there was a supernatural influence that drew his attention away from present objects. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 11 Verse 11. And saw heaven opened. Ac 7:56; See Barnes "Mt 3:16". This language is derived from a common mode of speaking in the Hebrew Scriptures, as if the sky above us was a solid, vast expanse, and [as] if it were opened to present an opportunity for anything to descend. It is language that is highly figurative. And a certain vessel. See Barnes "Ac 9:15". As it had been. It is important to mark this expression. The sacred writer does not say that Peter literally saw such all object descending; but he uses this as an imperfect description of the vision. It was not a literal descent of a vessel, but it was such a kind of representation to him, producing the same impression, and the same effect, as if such a vessel had descended. Knit at the four corners. Bound, united, or tied. The corners were collected, as would be natural in putting anything into a great sheet. {a} "saw heaven" Ac 7:56 {*} "vessel" "and something" {+} "knit" "bound together" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 12 Verse 12. Wherein, etc. This particular vision was suggested by Peter's hunger, Ac 10:10. It was designed, however, to teach him an important lesson in regard to the introduction of all nations to the gospel. Its descending from heaven may have been an intimation that that religion which was about to abolish the distinction between the Jews and other nations was of Divine origin. See Re 21:2. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 13 Verse 13. No notes from Barnes on this verse. {+} "kill, and eat" "Slay" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 14 Verse 14. I have never eaten, etc. In the Old Testament, God had made a distinction between clean and unclean animals. See Le 11:2-27; De 14:3-20. This law remained in the Scriptures, and Peter pleaded that he had never violated it, implying that he could not now violate it; as it was a law of God, and as it was unrepealed, he did not dare to act in a different manner from what it required. Between that law, and the command which he now received in the vision, there was an apparent variation; and Peter naturally referred to the well-known and admitted written law. One design of the vision was to show him that that law was now to pass away. That is common. This word properly denotes that which pertains to all; but among the Jews, who were bound by special laws, and who were prohibited from many things that were freely indulged in by other nations, the word common came to be opposed to the word sacred, and to denote that which was in common use among the heathens--hence that which was profane or polluted. Here it means the same as profane, or forbidden. Unclean. Ceremonially unclean; i.e., that which is forbidden by the ceremonial law of Moses. {b} "common" Le 11:2; 20:25; De 14:3; Eze 4:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 15 Verse 15. What God hath cleansed. What God hath pronounced or declared pure. If God has commanded you to do a thing, it is not impure or wrong. Its use is lawful if he has commanded it. Perhaps Peter would have supposed that the design of this vision was to instruct him that the distinction between clean and unclean food, as recognized by the Jews, was about to be abolished, Ac 17. But the result showed that it had a higher and more important design. It was to show him that they who had been esteemed by the Jews as unclean or profane--the entire Gentile world--might now be admitted to similar privileges with the Jews. That barrier was to be broken down, and the whole world was to be admitted to the same fellowship and privileges in the gospel. See Eph 2:14; Ga 3:28. It was also true that the ceremonial laws of the Jews in regard to clean and unclean beasts was to pass away, though this was not directly taught in this vision. But when once the barrier was removed that separated the Jews and Gentiles, all the laws which supposed such a distinction, and which were framed to keep up such a distinction, passed away of course. The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations. When the distinction was abolished-- when other nations were to be admitted to the same privileges--the laws which were made to keep up such a difference received their death-blow, and expired of course. For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding. This point the apostles laboured to establish; and from this point arose most of the difficulties between the Jewish and Gentile converts to Christianity. See Ac 15, Ro 14, Ro 15. {c} "that call not" Ac 10:28; Mt 15:11; Ro 14:14; 1 Co 10:25; 1 Ti 4:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 16 Verse 16. This was done thrice. Three time, doubtless, to impress the mind of Peter with the certainty and importance of the vision. comp. Ge 41:32. {§} "vessel" "Sheet" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 17 Verse 17. Doubted in himself. Doubted in his own mind. He was perplexed to understand it. Behold, the men, etc. We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged, that, just in the moment when the mind of Peter was filled with perplexity, the very event should occur which should relieve him of his embarrassment. Such a coincidence is not uncommon. An event of Divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest revelation would do; and a state of mind may, by an arrangement of circumstances, be produced, that shall be extremely perplexing until some event shall occur, or some field of usefulness shall open, that shall exactly correspond to it, and shall indicate to us the will of God. We should observe then the events of God's Providence. We should mark and record the train of our own thoughts, and we should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God. Before the gate. The word here rendered "gate" --pulwna--refers, properly, to the porch or principal entrance to an eastern house. See Barnes "Mt 9:2"; See Barnes "Mt 26:71". It does not mean, as with us, a gate, but rather a door. See Ac 12:13. {d} "inquiry for Simon's" Ac 9:43 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 18 Verse 18. No notes from Barnes on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 19 Verse 19. The Spirit. See Barnes "Ac 8:29"; comp. Is 65:24, "And it shall come to pass, that before they call I will answer," etc. {e} "Spirit" Ac 11:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 20 Verse 20. No notes from Barnes on this verse. {f} "Arise" Ac 15:7 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 21 Verse 21. No notes from Barnes on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 22 Verse 22. To hear words of thee. To be instructed by thee. {a} "Cornelius" Ac 10:1 {b} "good report" Ac 22:12; Heb 11:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 23 Verse 23. And lodged them. They remained with him through the night. Four days were occupied before Peter met Cornelius at Caesarea. On the first, the angel appeared to Cornelius; on the second, the messengers arrived at Joppa, Ac 10:9; on the third, Peter returned with them, Ac 10:23; and on the fourth, they arrived at Caesarea, Ac 10:24,30. And certain brethren. Some Christians. They were six in number, Ac 11:12. It was usual for the early Christians to accompany the apostles in their journeys. Ro 15:24; Ac 15:3; 3 Jo 1:6; 1 Co 16:6,11. As this was an important event in the history of the church--the bearing of the gospel to a Gentile--it was more natural rant proper that Peter should be attended with others. {c} "certain brethren" "Ac 10:45" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 24 Verse 24. His kinsman. His relatives, or the connexions of his family. A man may often do vast good by calling his kindred and friends to hear the gospel. {*} "waited for them" "Was expecting them." __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 25 Verse 25. Fell down at his feet. This was an act of profound regard for him as an ambassador of God. In Oriental countries it was usual to prostrate themselves at length on the ground before men of rank and honour. Worshipped him. This does not mean religious grinage, but civil respect; the homage, or profound regard, which was due to one in honour. See Barnes "Mt 2:2". {+} "worshipped him" "Did obeisance" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 26 Verse 26. Stand up, etc. This does not imply that Peter supposed that Cornelius intended to do him religious reverence. It was practically saying to him, "I am nothing more than a man, as thou art, and pretend to no right to such profound respects as these, but am ready in civil life to show thee all the respect that is due."--Doddridge. {d} "stand up" Ac 14:14,15; Re 19:10; 22:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 27 Verse 27. And as he talked with him. He probably met with him at the door, or at a small distance from the house. It was an expression of joy thus to go out to meet him. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 28 Verse 28. It is an unlawful thing. This was not explicitly enjoined by Moses, but it seemed to be implied in his institutions, and was at any rate the common understanding of the Jews. The design was to keep them a separate people. To do this, Moses forbade alliances by contract, or marriage, with the surrounding nations, which were idolatrous. See Le 18:24-30; De 7:3-12; comp. Ezr 9:11,12. This command the Jews perverted; and explained as referring to intercourse of an kinds, even to the exercise of friendly offices and commercial transactions. Comp. Joh 4:9. Of another nation. Greek, Another tribe. It refers here to all who were not Jews. God hath shewed me. Comp. Ac 15:8,9. He had showed him by the vision, Ac 10:11,12. Any man common or unclean. See Barnes "Ac 10:14". That no man was to be regarded as excluded from the opportunity of salvation; or be despised and abhorred. The gospel was to be preached to all; the barrier between Jews and Gentiles to be broken down; and all were to be regarded as capable of being saved. {e} "unlawful thing" Joh 4:9 {f} "God hath shewed me" Joh 15:8,9; Eph 3:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 29 Verse 29. Without gainsaying. Without saying anything against it; without hesitation or reluctance. I ask therefore, etc. The main design for which Cornelius had sent for him had been mentioned to Peter by the messenger, Ac 10:22. But Peter now desired from his own Ups a more particular statement of the considerations which had induced him to send for him. For what intent. For what purpose or design. {+} "intent" "On what account" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 30 Verse 30. Four days ago. See Barnes "Ac 10:23". Until this hour. The ninth hour, or three o'clock P.M. See Ac 10:3. A man. Called, in Ac 10:3, am angel. He had the appearance of a man. Comp. Mr 16:5. In bright clothing. See Barnes "Mt 28:3" {g} "in bright clothing" Mt 28:3; Ac 1:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 31 Verse 31. No notes from Barnes on this verse. {h} "thy prayer is heard" Ac 10:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 32 Verse 32. No notes from Barnes on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 33 Verse 33. Thou hast well done. This is an expression of grateful feeling. Before God. In the presence of God. It is implied that they believed that God saw them, and that they were assembled at his command, and that they were disposed to listen to his instructions. {i} "Now therefore" De 5:27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 34 Verse 34. Then Peter opened his mouth. Began to speak, Mt 5:2. Of a truth. Truly; evidently. That is, I have evidence here that God is no respecter of persons. Is no respecter of persons. The word used here denotes the act of showing favour to one on account of rank, family, wealth, or partiality, arising from any cause. It is explained in Jas 2:1-4. A judge is a respecter of persons when he favours one of the parties on account of private friendship; or because he is a man of rank, influence, or power; or because he belongs to the same political party, etc. The Jews supposed that they were peculiarly favoured by God, and that salvation was not extended to other nations, and that the fact of being a Jew entitled them to this favour. Peter here says that he has learned the error of this doctrine. That a man is not to be accepted because he is a Jew, nor is he to be excluded because he is a Gentile. The barrier is broken down, the offer is made to all, and God will save all on the same principle--not by external privileges, or rank, but according to their character. The same doctrine is elsewhere explicitly stated in the New Testament, Ro 2:11; Eph 6:9; Col 3:25. It may be observed here, that this does not refer to the doctrine of Divine sovereignty or election. It simply affirms that God will not save a man because he is a Jew; nor because he is rich, or learned, or of elevated rank; nor by any external privileges. Nor will he exclude any man because he is destitute of these privileges. But this does not affirm that he will not make a difference in their character, and then treat them according to their character; nor that he will not pardon whom he pleases, which is a different question. The interpretation of this passage should be limited strictly to the case in hand--to mean that God will not accept and save a man on account of external national rank and privileges. That by receiving some, and leaving others, on other grounds, he will not make a difference, is not anywhere denied. Comp. 1 Co 4:7; Ro 12:6. It is worthy of remark, further, that the most strenuous advocate for the doctrines of sovereignty and election in the New Testament--the apostle Paul--is also the one that laboured most to establish the doctrine that God was no respecter of persons; that is, that there was no difference between the Jews and Gentiles in regard to the way of salvation; that God would not save a man because he was a Jew, nor destroy a man because he was a Gentile. Yet, in regard to the whole race viewed as lying on a level, he maintained that God had a right to exercise the prerogatives of a sovereign, and to have mercy on whom he would have mercy. The doctrine may be thus stated: (1.) The barrier, between the Jews and Gentiles was broken down. (2.) All men thus were placed on a level--none to be saved by external privileges, none to be lost by the want of them. (3.) All were guilty, Ro 1:2,3 and none had a claim on God. (4.) If any were saved, it would be by God's showing mercy on such of this common mass as he chose. Ro 3:22; 10:12; 2:11; Ga 2:6; compared with Ro 9; Eph 1. {k} "God is no respector of persons" De 10:17; 2 Ch 19:7; Job 34:19 Ro 2:11; Ga 2:6; 1 Pe 1:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 35 Verse 35. But in every nation, etc. This is given as a reason for what Peter had just said, that God was no respecter of persons. The sense is, that he now perceived that the favours of God were not confined to the Jew, but might be extended to all others on the same principle. The remarkable circumstances here, the vision to him, and to Cornelius, and the declaration that the alms of Cornelius were accepted, now convinced Peter that the favours of God were no longer to be confined to the Jewish people, but might be extended to all. This was what the vision was designed to teach; and to communicate this to the apostles was an important step in their work of spreading the gospel. In every nation. Among all people; Jews or Gentiles. Acceptance with God does not depend on the fact of being descended from Abraham, or of possessing external privileges, but on the state of the heart. He that feareth him. This is put for piety towards God in general. See Barnes "Ac 9:31". It means, that he that honours God and keeps his law--that is a true worshipper of God, according to the light and privileges which he has--is approved by him, as giving evidence that he is his friend. And worketh righteousness. Does that which is right and just. This refers to his conduct towards man. He that discharges conscientiously his duty to his fellow-men, and evinces by his conduct that he is a righteous man. These two things comprehend the whole of religion, the sum of all the requirements of God--piety towards God, and justice towards an men; and as Cornelius had showed these, he showed that, though a Gentile, he was actuated by true piety. We may observe here, (1.) that it is not said that Cornelius was accepted on account of his good works. Those works were simply an evidence of true piety in the heart; a proof that he feared and loved God, and not a meritorious ground of acceptance. (2.) He improved the light which he had. (3.) He embraced the Saviour when he was offered to him. This circumstance makes an essential difference between the case of Cornelius, and those who depend on their morality in Christian lands. They do not embrace the Lord Jesus, and they are, therefore, totally unlike the Roman centurion. His example should not be pleaded, therefore, by those who neglect the Saviour, for it furnishes no evidence that they will be accepted, when they are totally unlike him. {a} "in every nation" Ro 2:13,27; 3:22,29; 10:12,13; Eph 2:13-18 {*} "with" "by" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 36 Verse 36. The word. That is, this is the word, or the doctrine. Few passages in the New Testament have perplexed critics more than this. It has been difficult to ascertain to what the term "word" in the accusative case (ton logon) here refers. Our translation would lead us to suppose that it is synonymous with what is said in the following verse. But it should be remarked, that the term used there, and translated "word," as if it were a repetition of what is said here, is a different term. It is not logon, but rhma a word, a thing; not a doctrine. I understand the first term "word" to be an introduction of the doctrine which Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion--the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. "In regard to the "word," or the doctrine which God sent to the children of Israel, proclaiming peace through Jesus Christ, (who is Lord of all,) you know already that which was done, or the transactions which occurred throughout all Judea, from Galilee, where he commenced after John had preached, that this was by Jesus Christ, since God had anointed him," etc. Peter here assumes that Cornelius had some knowledge of the principal events of the life of the Saviour, though it was obscure and imperfect; and his discourse professes only to state this more fully and clearly. He commences his discourse with stating the true doctrine on the subject, and explaining more perfectly that of which Cornelius had been only imperfectly informed. Unto the children of Israel. To the Jews. The Messiah was promised to them, and spent his life among them. Preaching. That is, proclaiming or announcing. God did this by Jesus Christ. Peace. This word sometimes refers to the peace or union which was made between Jews and Gentiles, by breaking down the wall of division between them. But it is here used in a wider sense, to denote peace or reconciliation with God. He announced the way by which man might be reconciled to God, and might find peace. He is Lord of all. That is, Jesus Christ. He is Sovereign, or Ruler, of both Jews and Gentiles; he is their Proprietor; and hence Peter saw the propriety of preaching the gospel to the Gentiles as well as Jews. See Joh 17:2; Mt 28:18; Eph 1:20-22. This does not necessarily imply divinity; but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord over all nations. It is true, however, that this is a power which we cannot conceive to have been delegated to one that was not divine. Comp. Ro 9:5. {b} "peace" Isa 57:19; Col 1:20 {c} "Lord of all" Ps 24:7-10; Mt 28:18; Ro 14:9; 1 Co 15:27; Eph 1:20-22 1 Pe 3:22; Re 17:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 37 Verse 37. That word. Greek, rhma--a different word from that in the previous verse. It may be translated thing, as well as word. Which was published. Greek, Which was done. "You know, though it may be imperfectly, what was done or accomplished in Judea," etc. Throughout all Judea. The miracles of Christ were not confined to any place, but were wrought in every part of the land. For an account of the divisions of Palestine, See Barnes "Mt 2:22". And began, etc. Greek, Having been begun in Galilee. Galilee was not far from Caesarea. There was, therefore, the more probability that Cornelius had heard of what had occurred there, indeed, the Gospels themselves furnish the highest evidence that the fame of the miracles of Christ spread into all the surrounding regions. {+} "word" "Doctrine" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 38 Verse 38. How God anointed, etc. That is, set him apart to this work, and was with him, acknowledging him as the Messiah. See Barnes "Mt 1:1". With the Holy Ghost. See Barnes "Lu 4:19". The act of anointing the kings and priests seems to have been emblematic of the influences of the Holy Ghost. Here it means, that God communicated to him the influences of the Holy Spirit, thus setting him apart for the work of the Messiah. See Mt 3:16,17; Joh 3:34 : "God giveth not the Spirit by measure unto him." And with power. The power of healing the sick, raising the dead, etc. Who went about doing good. Whose main business it was to travel from place to place to do good. He did not go for applause, or wealth, or comfort, or ease, but to diffuse happiness as far as possible. This is the simple but sublime record of his life. This, in few, but most affecting words, tells us all about the Saviour. It gives us a distinct portrait of his character, as he is distinguished from conquerors and kings, and false prophets, and the mass of men. And healing, etc. Restoring to health. All that were oppressed of the devil. All that were possessed by him. See Barnes "Mt 4:23,24". God was with him. God appointed him, and furnished by his miracles the highest evidence that he had sent him. His miracles were such that they could be wrought only by God. {d} "anointed Jesus" Lu 4:18; Heb 1:9 {e} "who went about" Mt 12:15 {+} "healing" "curing" {f} "oppressed of the devil" 1 Jo 3:8 {g} "for God was with him" Joh 3:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 39 Verse 39. And we are witnesses. We who are apostles. See Barnes "Lu 24:48". In the land of the Jews. In the country of Judea. Whom they slew, etc. Our translation would seem to imply that there were two separate acts--first slaying him, and then suspending him. But this is neither according to truth nor to the Greek text. The original is simply, "whom they put to death, suspending him on a tree." On a tree. On a cross. See Barnes "Ac 5:30". {h} "we are witnesses" Lu 24:48; Ac 2:32 {§} "tree" "cross" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 40 Verse 40. Shewed him openly. Manifestly; so that there could be no deception, no doubt of his resurrection. {a} "raised up the third day" Mt 28:1,2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 41 Verse 41. Not to all the people. Not to the nation at large; for this was not necessary in order to establish the truth of his resurrection. He, however, showed himself to many persons. See the Harmony of the accounts of the resurrection of Jesus, at the close of the Notes on Matthew. Chosen of God. Appointed by God, or set apart by his authority through Jesus Christ. Who did eat and drink, etc. And by doing this he furnished the clearest possible proof that he was truly risen; and that they were not deceived by an illusion of the imagination, or by a phantasm. Compare Joh 21:12,13. {b} "Not to all people" Joh 14:22 Joh 20 Joh 21 {c} "before of God" Joh 15:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 42 Verse 42. And he commanded us, etc. Mt 28:19,20; Mr 16:15,16. And to testify. To bear witness. That it is he, See Barnes "Joh 5:22-27". Compare the references in the margin. Of quick. The living. The doctrine of the New Testament is, that those who are alive when the Lord Jesus shall return to judge the world, shall be caught up in vast numbers like clouds, to meet him in the air, without seeing death, 1 Th 4:16,17. Yet before this, they shall experience such a change in their bodies as shall fit them for the judgment and for their eternal residence--a change which shall liken them to those who have died, and have been raised from the dead. What this change will be, speculation may fancy, but the Bible has not revealed. See 1 Co 15:52: "The dead shall be raised, and we shall be changed." {d} "commanded us to preach" Mt 28:19,20 {e} "that it is he" Joh 5:22,27; Ac 17:31; 2 Co 5:10; 1 Pe 4:5 {*} "quick" "living" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 43 Verse 43. To him give, etc. See Barnes "Lu 24:27,44". That through his name, etc. This was implied in what the prophets said. See Ro 10:11. It was not, indeed, expressly affirmed that they who believed in him should be pardoned; but this was implied in what they said. They promised a Messiah; and their religion consisted mainly in believing in a Messiah to come. See the reasoning of the apostle Paul in Ro 4. {f} "To him" Lu 24:27 {+} "witness" "All the prophets bear testimony" {g} "whosoever believeth" Joh 3:14,16; Ro 10:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 44 Verse 44. The Holy Ghost fell, etc. Endowing them with the power of speaking with other tongues, Ac 10:46. Of this the apostle Peter makes much in his argument in Ac 11:17. By this God showed that the Gentiles were to be admitted to the same privileges with the Jews, and to the blessings of salvation in the same manner. Comp. Ac 2:1-4. Which heard the word. The word of God; the message of the gospel. {h} "Holy Ghost fell" Joh 4:31 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 45 Verse 45. And they of the circumcision. Who had been Jews. Were astonished. Were amazed that Gentiles should be admitted to the same favour as themselves. {i} "they of the circumcision" Ac 10:23 {} "Ghost" "Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 46 Verse 46. Speak with tongues. In other languages than their native language, Ac 2:4. And magnify God. {k} "speak" Ac 2:4 {§} "tongues" "different languages" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 47 Verse 47. Can any man forbid water, etc. They have shown that they are favoured in the same way as the Jewish converts. God has manifested himself to them, as he did to the Jews on the day of Pentecost. Is it not clear, therefore, that they are entitled to the privilege of Christian baptism? The expression here used is one that would naturally refer to water being brought; that is, to a small quantity; and would seem to imply that they were baptized, not by immersion, but by pouring or sprinkling. {l} "Can any man forbid" Ac 8:12 {} "Ghost" "Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 10 - Verse 48 Verse 48. And he commanded them, etc. Why Peter did not himself baptize them is unknown. But it might be, perhaps, because he chose to make use of the ministry of the brethren who were with him, to prevent the possibility of future cavil. If they did it themselves, they could not so easily be led by the Jews to find fault with it. It may be added, also, that it seems not to have been the practice of the apostles themselves to baptize very extensively. This was left to be performed by others. See 1 Co 1:14-17: "Christ sent me not to baptize, but to preach the gospel." {¶} "certain days" "abide some days" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 1 CHAPTER 11 Verse 1. And the apostles and brethren. The Christians who were in Judea. Heard, etc. So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the church, would excite attention, and be likely to produce much sensibility in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews, that it is not to be wondered at that it led to contention. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 2 Verse 2. They that were of the circumcision. The Christians who had been converted from among the Jews. Contended with him. Disputed, or reproved him; charged him with being in fault. This is one of the circumstances which show conclusively that the apostles and early Christians did not regard Peter as having any particular supremacy over the church, or as being in any peculiar sense the vicar of Christ upon earth. If Peter had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what he had thought proper to do. But the primitive Christians had no such idea of his authority. This claim for Peter is not only opposed to this place, but to every part of the New Testament. {m} "they that were of the circumcision" Ac 10:23,28; Ga 2:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 3 Verse 3. And didst eat with them. See Barnes "Ac 10:13,14". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 4 Verse 4. But Peter rehearsed. Greek, Peter beginning, explained it to them in order. That is, he began with the vision which he saw, and gave a narrative of the various events in order, as they actually occurred. A simple and unvarnished statement of facts is usually the best way of disarming prejudice and silencing opposition. In revivals of true religion, the best way of silencing opposition, and especially among Christians, is to make a plain statement of things as they actually occurred. Opposition most commonly arises from prejudice, or from false or exaggerated statements; and those can be best removed, not by angry contention, but by an unvarnished relation of the facts. In most cases prejudice will thus be disarmed, and opposition will die away, as was the case in regard to the admission of the Gentiles to the church. And expounded it. Explained it; stated it as it actually occurred. By order. One event after another, as they happened. He thus showed that his own mind had been as much biassed as theirs, and stated in what manner his prejudices had been removed. It often happens that those who become most zealous and devoted in any new plans for the advancement of religion, were as much opposed to them at first as others. They are led from one circumstance to another, until their prejudices die away, and the Providence and Spirit of God indicate clearly their duty, {**} "rehearsed" "Related" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 5 Verse 5. No Barnes text on this verse. {a} "Joppa" Ac 10:9 {*} "vessel" "something" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 6 Verse 6. No Barnes text on this verse. {+} "fastened my eyes" "looked earnestly" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 8 Verse 8. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 9 Verse 9. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 10 Verse 10. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 11 Verse 11. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 12 Verse 12. No Barnes text on this verse. {b} "Spirit bade me go" Joh 16:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 13 Verse 13. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 14 Verse 14. And all thy house. Thy family. This is a circumstance which is omitted in the account in Ac 10. It is said, however, in Ac 10:2, that Cornelius feared God with all his house. And it is evident, from Ac 10:48, that the family also received the ordinance of baptism, and was received into the church. {c} "tell thee words" Ps 19:7-11; Joh 6:63,68 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 15 Verse 15. And as I began to speak. Or, when I was speaking. The Holy Ghost, etc. Ac 10:44 {d} "fell on them" Ac 2:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 16 Verse 16. The word of the Lord. See Barnes "Ac 1:6". {e} "John indeed baptized" Mt 3:11; Joh 1:26,33; Ac 1:5 {f} "ye shall be baptized" Isa 44:3; Joe 2:28 {§} "Ghost" "Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 17 Verse 17. What was I. What power or right had I to oppose the manifest will of God that the Gentiles should be received into the Christian church. Withstand God. Oppose or resist God. He had indicated his will; he had showed his intention to save the Gentiles; and the prejudices of Peter were all overcome. One of the best means of destroying prejudice and false opinions, is a powerful revival of religion. More erroneous doctrines and unholy feelings are overcome in such scenes, than in all the angry controversies, and bigoted and fierce contentions, that have ever taken place. If men wish to root error out of the church, they should strive by all means to promote everywhere revivals of pure and undefiled religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of professed zeal for truth; and all the anathemas Which professed orthodoxy and love for the purity of the church ever uttered from the icebergs on which such champions usually seek their repose and their home. {g} "as God gave them" Ac 15:8,9 {h} "what was I" Ro 9:21-26 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 18 Verse 18. They held their peace. They were convinced, as Peter had been, by the manifest indications of the will of God. Then hath God, etc. The great truth is in this manner established, that the doors of the church are opened to the entire Gentile world--a great and glorious truth, that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Christians; gave them new, large, and liberal conceptions of the gospel; broke down all their long-cherished prejudices; taught them to look upon all men as their brethren; and impressed their hearts with the truth, never after to be eradicated, that the Christian church was founded for the wide world, and opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the God of heaven; and impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed God. {*} "held their peace, and glorified God" "were satisfied" {i} "to the Gentiles granted" Ro 10:12,13; 15:9,16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 19 Verse 19. Now they, etc. This verse introduces a new train of historical remark; and from this point the course of the history of the Acts of the Apostles takes a new direction. Thus far, the history had recorded chiefly the preaching of the gospel to the Jews only. From this point the history records the efforts made to convert the Gentiles. It begins with the labours put forth in the important city of Antioch, Ac 11:19,20 and as, during the work of grace that occurred in that city, the labours of the apostle Paul were especially sought, Ac 11:25,26, the sacred writer thenceforward confines the history mainly to his travels and labours. Which were scattered abroad. See Ac 8:1. As far as Phenice. Phoenice, or Phoenicia, was a province of Syria, which in its largest sense comprehended a narrow strip of country lying on the eastern coast of the Mediterranean, and extending from Antioch to the borders of Egypt. But Phoenice Proper extended only from the cities of Laodicea to Tyre, and included only the territories of Tyre and Sidon. This country was called sometimes simply Canaan. See Barnes "Mt 15:22". And Cyprus. An island off the coast of Asia Minor, in the Mediterranean Sea. See Barnes "Ac 4:36". And Antioch. There were two cities of this name, one situated in Pisidia in Asia Minor, see Ac 13:14; the other, referred to here, was situated on the river Orontes, and was long the capital of Syria. It was built by Seleucus Nicanor, and was called Antioch, in honour of his father Antiochus. It was founded three hundred and one years before Christ. It is not mentioned in the Old Testament, but is several times mentioned in the Apocrypha, and in the New Testament. It was long the most powerful city of the East, and was inferior only to Seleucia and Alexandria. It was famous for the fact that the right of citizenship was conferred by Seleucus on the Jews, as well as the Greeks and Macedonians, so that here they had the privilege of worship in their own way without molestation. It is probable that the Christians would be regarded merely as a sect of Jews, and would be here suffered to celebrate their worship without interruption. On this account it may have been that the early Christians regarded this city as of such particular importance, because here they could find a refuge from persecution, and be permitted to worship God without molestation. This city was honoured as a Roman colony, a metropolis, and an asylum. It was large; was almost square; had many gates; was adorned with fountains; and was a city of great opulence. It was, however, subject to earthquakes, and was several times nearly destroyed. In the year 588 it experienced an earthquake, in which 60,000 persons were destroyed. It was taken by the Saracens in A. D. 638; and, after some changes and revolutions, it was taken during the crusades, after a long and bloody siege; by Godfrey of Bouillon, June 3, A. D. 1098. In 1268, it was taken by the sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. Antioch is now called Antakia, and contains about 10,000 inhabitants. (Robinson's Calmet.) Preaching the word. The word of God, the gospel. To none but unto the Jews only. They had the common prejudices of the Jews, that the offers of salvation were to be made only to Jews. {k} "they which were scattered abroad" Ac 8:1 {l} "unto the Jews only" Mt 10:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 20 Verse 20. Were men of Cyprus and Cyrene. Were natives of Cyprus and Cyrene. Cyrene was a province and city of Libya in Africa. It is at present called Cairoan, and is situated in the kingdom of Barca. In Cyprus, the Greek language was spoken; and from the vicinity of Cyrene to Alexandria, it is probable that the Greek language was spoken there also. From this circumstance it might have happened that they were led more particularly to address the Grecians who were in Antioch. It is possible, however, that they might have heard of the vision which Peter saw, and felt themselves called on to preach the gospel to the Gentiles. Spake unto the Grecian. prov touv ellhnistav To the Hellenists. This word usually denotes, in the New Testament, those Jews residing in foreign lands who spoke the Greek language. See Barnes "Ac 6:1". But to them the gospel had been already preached; and yet in this place it is evidently the intention of Luke to affirm, that the men of Cyprus and Cyrene preached to those who were not Jews, and that thus their conduct was distinguished from those Ac 11:19 who preached to the Jews only. It is thus manifest that we are here required to understand the Gentiles, as those who were addressed by the men of Cyprus and Cyrene. In many Mss. the word used here is ellhnav, Greeks, instead of Hellenists. This reading has been adopted by Griesbach, and is found in the Syriac, the Arabic, the Vulgate, and in many of the Fathers. The AEthiopic version reads, "to the Gentiles." There is no doubt that this is the true reading; and that the sacred writer means to say that the gospel was here preached to those who were not Jews, for all were called Greeks by them who were not Jews, Ro 1:16. The connexion would lead us to suppose that they had heard of what had been done by Peter, and that, imitating his example, they preached the gospel now to the Gentiles also. {*} "Grecians" "Hellenists" {a} "preaching" Ac 6:1; 9:29 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 21 Verse 21. And the hand of the Lord. See Barnes "Lu 1:66". Comp. Ps 80:17. The meaning is, that God showed them favour, and evinced his power in the conversion of their hearers. {b} "hand of the Lord" Lu 1:66 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 22 Verse 22. Then tidings, etc. The church at Jerusalem heard of this. It was natural that so remarkable an occurrence as the conversion of the Gentiles, and the extraordinary success of the gospel in a splendid and mighty city, should be reported at Jerusalem, and excite deep interest there. And they sent forth. To aid the disciples there, and to give them their sanction. They had done a similar thing in the revival which occurred in Samaria. See Barnes "Ac 8:14". Barnabas. See Ac 4:36,37. He was a native of Cyprus, and was probably well acquainted with Antioch. He was, therefore, peculiarly qualified for the work on which they sent him. {+} "tidings" "report" {d} "sent forth Barnabas" Ac 9:27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 23 Verse 23. Had seen the grace of God. The favour or mercy of God, in converting sinners to himself. Was glad. Approved of what had been done in preaching the gospel to the Gentiles, and rejoiced that God had poured down his Spirit on them. The effect of a revival is to produce joy in the hearts of all those who love the Saviour. And exhorted them all. Entreated them. They would be exposed to many trials and temptations, and he sought to secure their affections in the cause of religion. That with purpose of heart. With a firm mind; with a fixed, settled resolution; that they would make this their settled plan of life, their main object. A purpose, proyesei is a resolution of the mind, a plan, or intention, Ro 8:28; Eph 1:11; 3:11; 2 Ti 1:9; 3:10. It is a resolution of the mind in regard to future conduct; and the doctrine of Barnabas here was, undoubtedly, that it should be a regular, fixed, determined plan, or design, in their minds, that they would henceforward adhere to God. This plan must be formed by all Christians in the beginning of their Christian life, and without such a plan there can be no evidence of piety. We may also remark that such a plan is one of the heart. It is not simply of the understanding, but is of the entire mind, including the will and affections. It is the leading principle; the strongest affection; the guiding purpose of the will to adhere to God. And unless this is the prevalent, governing desire of the heart, there can be no evidence of conversion. That they would cleave. Greek, That they would remain; that is, that they would adhere constantly and faithfully attached to the Lord. {e} "was glad" 3 Jo 1:4 {f} "exhorted" Ac 13:43; 14:22 {g} "purpose" Ps 17:3; 2 Co 1:17 {h} "of heart" Pr 23:15,26 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 24 Verse 24. For he was a good man. This is given as a reason why he was so eminently successful. It is not said that he was a man of distinguished talents or learning; that he was a splendid or an imposing preacher; but simply that he was a pious, humble man of God. He was honest, and devoted to his master's work. We should not undervalue talent, eloquence, or learning in the ministry; but we may remark, that humble piety will often do more in the conversion of souls than the most splendid talents. No endowments can be a substitute for this. The real power of a minister is concentrated in this; and without this his ministry will be barrenness and a curse. There is nothing on this earth so mighty as goodness. If a man wished to make-the most of his powers, the true secret would be found in employing them for a good object, and suffering them to be wholly under the direction of benevolence. John Howard's purpose to do good has made a more permanent impression on the interests of the world than the mad ambition of Alexander or Caesar. Perhaps the expression, "he was a good man," means that he was a man of a kind, amiable, and sweet disposition. Full of the Holy Ghost. Was entirely under the influence of the Holy Spirit. He was eminently a pious man. This is the second qualification here mentioned of a good minister. He was not merely exemplary for mildness and kindness of temper, but he was eminently a man of God. He was filled with the influences of the sacred Spirit, producing zeal, love, peace, joy, etc. See Ga 5:22,23. Comp. See Barnes "Ac 2:4". And of faith. Confidence in the truth and promises of God. This is the third qualification mentioned; and this was another cause of his success. He confided in God. He trusted to his promises. He depended not on his own strength, but on the strength of the arm of God. With these qualifications he engaged in his work, and he was successful. These qualifications should be sought by the ministry of the gospel. Others should not indeed be neglected, but a man's ministry will usually be successful only as he seeks to possess those endowments which distinguished Barnabas--a kind, tender, benevolent heart; devoted piety; the fulness of the Spirit's influence; and strong, unwavering confidence in the promises and power of God. And much people. Many people. Was added unto the Lord. Became Christians. {i} "full of" Ac 6:5 {++} "Ghost" "Spirit" {k} "much people" Ac 11:21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 25 Verse 25. Then departed, etc. Why Barnabas sought Saul, is not known. It is probable, however, that it was owing to the remarkable success which he had in Antioch. There was a great revival of religion; and there was need of additional labour. In such scenes the ministers of the gospel need additional help, as men in harvest-time seek the aid of others. Saul was in this vicinity, Ac 9:30 and he was eminently fitted to aid in this work. With him Barnabas was well acquainted, Ac 9:27 and probably there was no other one in that vicinity whom he could obtain. To Tarsus. See Barnes "Ac 9:11". {l} "departed Barnabas" Ac 9:27,30 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 26 Verse 26. That a whole year. Antioch was a city exceedingly important in its numbers, wealth, and influence. It was for this reason, probably, that they spent so long a time there, instead of travelling in other places. The attention of the apostles was early and chiefly directed to cities, as being places of influence and centres of power. Thus Paul passed three years in the city of Ephesus, Ac 20:31. And thus he continued a year and a half at Corinth, Ac 18:11. It may be added, that the first churches were founded in cities; and the most remarkable success attended the preaching of the gospel in large towns. They assembled themselves, etc. They came together for worship. With the church. Marg., in the church. The Greek en will bear this construction; but there is no instance in the New Testament where the word church refers to the edifice in which a congregation worships. It evidently here means that Barnabas and, Saul convened with the Christian assembly at proper times, through the space of a year, for the purposes of public worship. And the disciples were called Christians, etc. As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views it was given, is not certainly known. Whether it was given by their enemies in derision, as the names Puritan, Quaker, Methodist, etc., have been; or whether the disciples assumed it themselves; or whether it was given by Divine intimation, has been a matter of debate. That it was given in derision is not probable. For in the name Christian there was nothing dishonourable. To be the professed friends of the Messiah, or the Christ, was not with Jews a matter of reproach, for they all professed to be the friends of the Messiah. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when they wished to speak of them with contempt, they would speak of them as Galilaeans, Ac 2:7 or as Nazarenes, Ac 24:6 "And a ringleader of the sect of the Nazarenes." It is possible that the name might have been given to them as a mere appellation, without intending to convey by it any reproach. The Gentiles would probably use this name to distinguish them; and it might have become thus the common appellation. It is evident from the New Testament, I think, that it was not designed as a term of reproach. It is but twice used besides this place: Ac 26:28, "Agrippa said unto Paul, Almost thou persuadest me to be a Christian;" 1 Pe 4:16, "Yet if any man suffer as a Christian, let him not be ashamed." No certain argument can be drawn in regard to the source of the name from the word which is used here. The word crhmatizw used here, means, (1.) to transact any business; to be employed in accomplishing anything, etc. This is its usual signification in the Greek writers. It means, (2.) to be divinely admonished, to be instructed by a Divine communication, etc., Mt 2:12; Lu 2:26; Ac 10:22; Heb 8:5; 11:7; 12:26. It also means, (3.) to be named, or called, in any way, without a Divine communication. Ro 7:3, "She shall be called an adulteress." It cannot be denied, however, that the most usual signification in the New Testament is that of a Divine monition, or communication; and it is certainly possible that the name was given by Barnabas and Saul. I incline to the opinion, however, that it was given to them by the Gentiles who were there, simply as an appellation, without intending it as a name of reproach, and that it was readily assumed by the disciples as a name that would fitly designate them. If it had been assumed by them, or if Barnabas and Saul had conferred the name, the record would probably have been to that effect; not simply that they "were called," but that they took this name, or that it was given by the apostles. It is, however, of little consequence whence the name originated. It soon became a name of reproach; and has usually been in all ages since, by the wicked, the gay, the licentious, and the ungodly. It is, however, an honoured name; the most honourable appellation that can be conferred on a mortal. It suggests at once to a Christian the name of his great Redeemer; the idea of our intimate relation to him; and the thought that we receive him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed. It is not that we belong to this or that denomination; it is not that our names are connected with high and illustrious ancestors; it is not that they are recorded in the books of heralds; it is not that they stand high in courts, and among the gay, and the fashionable, and the rich, that true honour is conferred on men. These are not the things that give distinction and peculiarity to the followers of the Redeemer. It is that they are Christians; that this is their peculiar name, and by this they are known; that this at once suggests their character, their feelings, their doctrines, their hopes, their joys. This binds them all together--a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them, in most important respects, on a common level; and which is a bond to unite in one family all those who love the Lord Jesus, though dwelling in different climes, speaking different languages, engaged in different pursuits in life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of mortals. The name shall be had in remembrance when the names of royalty shall be remembered no more, and when the appellations of nobility shall cease to amuse or to dazzle the world. {1} "assembled themselves" or, "in" {a} "much people" Mt 28:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 27 Verse 27. And in these days. While Barnabas and Saul were at Antioch. Came prophets. The word prophet denotes, properly, one who foretells future events. See Barnes "Mt 7:16". It is sometimes used in the New Testament to denote simply religious teachers, instructors sent from God, without particular reference to future events. To teach the people in the doctrines of religion was a part of the prophetic office; and this idea only was sometimes denoted by the use of the word. See Ro 12:6; 1 Co 12:10,28; 13:2,8; 14:3,5,24. These prophets seem to have been endowed in a remarkable manner with the knowledge of future events; with the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events. {b} "prophets" Ac 2:17; 13:1; Eph 4:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 28 Verse 28. Named Agabus. This man is mentioned but in one other place in the New Testament. In Ac 21:10,11, he is mentioned as having foretold that Paul would be delivered into the hands of the Gentiles. It is not expressly said that he was a Christian, but the connexion seems to imply that he was. And signified. See Joh 12:33. The word usually denotes, to indicate by signs, or with a degree of obscurity and uncertainty, not to declare in explicit language. But here it seems to denote simply to foretell, to predict. By the Spirit. Under the influence of the Spirit. He was inspired. A great dearth. A great famine. Throughout all the world. The word here used, oikoumenhn, usually denotes the inhabitable world, the parts of the earth which are cultivated and occupied. It is sometimes limited, however, to denote an entire land or country, in contradistinction from the parts of it; thus, to denote the whole of the land of Palestine in distinction from its parts, or to denote that an event would have reference to all the land, and not be confined to one or more parts, as Galilee, Samaria, etc. See Barnes "Lu 2:1". The meaning of this prophecy evidently is, that the famine would be extensive; that it would not be confined to a single province or region, but that it would extend so far as that it might be called general. In fact, though the famine was particularly severe in Judea, yet it extended much farther. This prediction was uttered not long after the conversion of Saul, and probably, therefore, about the year A.D. 38, or A.D. 40. Dr. Lardner has attempted to show that the prophecy had reference only to the land of Judea, though in fact there were famines in other places.-- (Lardner's Works, vol. i. pp. 253, 254. Ed. Lond., 1829.) Which came to pass, etc. This is one of the few instances in which the sacred writers in the New Testament affirm the fulfillment of a prophecy. The history having been written after the event, it was natural to give a passing notice of the fulfillment. In the days of Claudius Caesar. The Roman emperor. He began his reign A.D. 41, and reigned thirteen years. He was at last poisoned by one of his wives, Agrippina, who wished to raise her son Nero to the throne. During his reign no less than four different famines are mentioned by ancient writers, one of which was particularly severe in Judea, and was the one doubtless to which the sacred writer here refers. (1.) The first happened at Rome, and occurred in the first or second year of the reign of Claudius. It arose from the difficulties of importing provisions from abroad. It is mentioned by Dio, whose words are these: "There being a great famine, he (Claudius) not only took care for a present supply, but provided also for the time to come." He then proceeds to state the great expense which Claudius was at in making a good port at the mouth of the Tiber, and a convenient passage from thence up to the city.--Dio, lib. Ix. pp. 671, 672. See also Suetonius, Claud. cap. 20. (2.) A second famine is mentioned as having been particularly severe in Greece. Of this famine Eusebius speaks in his Chronicon, p. 204: "There was a great famine in Greece, in which a modius of wheat (about half a bushel) was sold for six drachms." This famine is said by Eusebius to have occurred in the ninth year of the reign of Claudius. (3.) In the latter part of his reign, A. D. 151, there was another famine at Rome, mentioned by Suetonius, (Claud. cap. 18,) and by Tacitus, (Ann. xii. 43.) Of this Tacitus says, that "it was so severe, that it was deemed to be a Divine judgment." (4.) A fourth famine is mentioned as having occurred particularly in Judea. This is described by Josephus, (Ant. b. xx. chap. 2, § 5.) "A famine," says he, "did oppress them at the time, (in the time of Claudius;) and many people died for the want of what was necessary to procure food withal. Queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus to bring a cargo of dried figs." This famine is described as having continued under the two procurators of Judea--Tiberius Alexander, and Cassius Fadus. Fadus was sent into Judea on the death of Agrippa, about the fourth year of the reign of Claudius; and the famine, therefore, continued probably during the fifth, sixth, and seventh years of the reign of Claudius. See Note in Whiston's Josephus, Ant. b. xx. chap. 2, § 5; also Lardner as quoted above. Of this famine, or the want consequent on the famine, repeated mention is made in the New Testament. {c} "Agabus" Ac 21:10 {*} "dearth" "A great famine" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 29 Verse 29. Then the disciples. The Christians at Antioch. According to his ability. According as they had prospered. It does not imply that they were rich, but that they rendered aid as they could afford it. Determined to send relief. This arose not merely from their general sense of their obligation to aid the poor, but they felt themselves particularly bound to aid their Jewish brethren. The obligation to aid the temporal wants of those from whom they had received so important spiritual mercies, is repeatedly enforced in the New Testament. Comp. Ro 15:25-27; 1 Co 16:1,2; 2 Co 9:1,2; Ga 2:10. {a} "relief" Ro 15:26; 1 Co 16:1; 2 Co 9:1,2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 11 - Verse 30 Verse 30. Sent it to the elders. Greek, To the presbyters. This is the first mention which we have in the New Testament of elders, or presbyters, in the Christian church. The word literally denotes aged men, but it was a name of office only in the Jewish synagogue. It is clear, however, I think, that the elders of the Jewish synagogue here are not included, for the relief was intended for the "brethren," Ac 11:29 that is, the Christians who were at Jerusalem, and it is not probable that a charity like this would have been entrusted to the hands of Jewish elders. The connexion here does not enable us to determine anything about the sense in which the word was used. I think it probable that it does not refer to officers in the church, but that it means simply that the charity was entrusted to the aged, prudent, and experienced men in the church, for distribution among the members. Calvin supposes that the apostles were particularly intended. But this is not probable. It is possible that the deacons, who were probably aged men, may be here particularly referred to; but I am rather inclined to think that the charity was sent to the aged members of the church without respect to their office, to be distributed according to their discretion. {b} "and sent" Ac 12:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 1 CHAPTER 12 Verse 1. Now about that time. That is, during the time that the famine existed; or the time when Barnabas and Saul went up to Jerusalem. This was probably about the fifth or sixth year of the reign of Claudius, not far from A.D. 47. Herod the king. This was Herod Agrippa. The Syriac so renders it expressly, and the chronology requires us so to understand it. He was a grandson of Herod the Great, and one of the sons of Aristobulus, whom Herod put to death. Josephus, Ant., b. xviii, chap. 5. Herod the Great left three sons, between whom his kingdom was divided--Archelaus, Philip, and Antipas. See Barnes "Mt 2:19". To Philip was left Iturea and Trachonitis, see Lu 3:1; to Antipas, Galilee and Perea; and to Archelaus, Judea, Idumea, and Samaria. Archelaus, being accused of cruelty, was banished by Augustus to Vienna in Gaul, and Judea was reduced to a province, and united with Syria. When Philip died, this region was granted by the emperor Caligula to Herod Agrippa. Herod Antipas was driven as an exile also into Gaul, and then into Spain, and Herod Agrippa received also his tetrarchy. In the reign of Claudius also, the dominions of Herod Agrippa were still farther enlarged. When Caligula was slain, he was at Rome; and having ingratiated himself into the favour of Claudius, he conferred on him also Judea and Samaria, so that his dominions were equal in extent to those of his grandfather, Herod the Great. See Josephus, Ant., b. xix., chap. 5, § 1. Stretched forth his hands. A figurative expression, denoting that he laid his hands on them, or that he endeavoured violently to oppress the church. To vex. To injure, to do evil to. kakwsai Certain. Some of the church. Who they were the writer immediately specifies. {1} "stretched forth his hands" "began" {*} "vex certain" "afflict some" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 2 Verse 2. And he killed, etc. He caused to be put to death with a sword, either by beheading, or piercing him through. The Roman procurators were entrusted with authority over life, though in the time of Pilate the Jews had not this authority. James the brother of John. This was the son of Zebedee, Mt 4:21. He is commonly called James the Greater, in contradistinction from James the son of Alpheus, who is called James the Less, Mt 10:3. In this manner were the predictions of our Saviour respecting him fulfilled. Mt 20:23, "Ye shall indeed drink of my cup, and be baptized with the baptism that I am baptized with." {c} "James the brother" Mt 4:21; 20:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 3 Verse 3. And because he saw it pleased the Jews. This was the principle on which he acted. It was not from a sense of right; it was not to do justice, and protect the innocent; it was not to discharge the appropriate duties of a magistrate, and a king; but it was to promote his own popularity. It is probable that Agrippa would have acted in this way in any circumstances. He was ambitious, vain, and fawning; he sought, as his great principle, popularity; and he was willing to sacrifice, like many others, truth and justice to obtain this end. But there was also a particular reason for this in his case. He held his appointment under the Roman emperor. This foreign rule was always unpopular among the Jews. In order, therefore, to secure a peaceful reign, and to prevent insurrection and tumult, it was necessary for him to court their favour; to indulge their wishes, and to fall in with their prejudices. Alas! how many monarchs and rulers there have been, who were governed by no better principle, and whose sole aim has been to secure popularity, even at the expense of law, and truth and justice. That this was the character of Herod, is attested by Josephus, Ant., b. xix., chap. 8, § 3: "This king (Herod Agrippa) was by nature very beneficent, and liberal in his gifts, and very ambitious to please the people with such large donations; and he made himself very illustrious by the many expensive presents he made them. He took delight in giving, and rejoiced in living with good reputation." To take Peter also. Peter was one of the most conspicuous men in the church. He had made himself particularly obnoxious by his severe and pungent discourses, and by his success in winning men to Christ. It was natural, therefore, that he should be the next object of attack. The days of unleavened bread. The passover, or the seven days immediately succeeding the passover, during which they were required to eat bread without leaven, Ex 12:15-18. It was some time during this period that Herod chose to apprehend Peter. Why this season was selected is not known. As it was, however, a season of religious solemnity, and as Herod was desirous of showing his attachment to the religious rites of the nation, (Josephus, Ant., b. xix., chap. 7, § 3,) it is probable that he chose this period to show to them more impressively his purpose to oppose all false religions, and to maintain the existing establishments of the nation. {d} "pleased the Jews" Ac 24:27 {e} "take Peter also" Joh 21:18 {f} "days of unleavened bread" Joh 12:14,15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 4 Verse 4. And when he had apprehended him. When he had taken or arrested him. He put him in prison. During the solemnities of this religious festival, it would have been deemed improper to have engaged in the trial of a supposed criminal. The minds of the people were expected to be devoted solely to the solemnities of religion; and hence Herod chose to retain him in custody until the passover had ended. To four quaternions of soldiers. A quaternion was a company of four; consequently the whole number employed here was sixteen. The Romans divided the night into four watches, so that the guards could be relieved; those who were on guard occupying three hours, and being then relieved. Of the four who were on guard, two were with Peter in the prison, Ac 12:6, and two kept watch before the door of the prison. The utmost precaution was thus taken that he should not escape; and Herod thus gave the most ample assurance to the Jews of his intention to secure Peter, and to bring him to trial. Intending after Easter. There never was a more absurd or unhappy translation than this. The original is simply after the Passover, meta to pasca. The word Easter now denotes the festival observed by many Christian churches in honour of the resurrection of the Saviour. But the original has no reference to that; nor is there the slightest evidence that any such festival was observed at the time when this book was written. The translation is not only unhappy, as it does not convey at all the meaning of the original, but because it may contribute to foster an opinion that such a festival was observed in the times of the apostles. The word Easter is of Saxon origin, and is supposed to be derived from Eostre, the goddess of love, or the Venus of the North, in honour of whom a festival was celebrated by our pagan ancestors in the month of April. (Webster.) As this festival coincided with the Passover of the Jews, and with the feast observed by Christians in honour of the resurrection of Christ, the name came to be used to denote the latter. In the old Anglo-Saxon service-books the term Easter is used frequently to translate the word Passover. In the translation by Wicliffe, the word paske, i.e., passover, is used. But Tindal and Coverdale used the word Easter, and hence it has very improperly crept into our translation. (Clark.) To bring him forth to the people. That is, evidently, to put him publicly to death to gratify them. The providence of God, in regard to Peter, is thus remarkable. Instead of his being put suddenly to death, as was James, he was reserved for future trial; and thus an abundant opportunity was given for the prayers of the church, and for his consequent release. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 5 Verse 5. But prayer was made. The church was apprized of his imprisonment and danger; and had no resource but to apply to God by prayer. In scenes of danger there is no other refuge; and the result shows that, even in most discouraging circumstances, God can hear prayer. Nothing scarcely could appear more hopeless than the idea of rescuing Peter out of the hands of Herod, and out of the prison, and out of the custody of sixteen men, by prayer. But the prayer of faith was prevalent with God. Without ceasing. Intense, steady, ardent prayer. The word here used, ektenhv, is found in but one other place in the New Testament. 1 Pe 4:8: "Have fervent charity among yourselves." The word has rather the idea that their prayer was earnest and fervent, than that it was constant. Of the church. By the church. {1} "prayer" "instant and earnest prayer was made" 2 Co 1:11; Eph 6:18,19; 1 Th 5:17; Jas 5:16 {*} "without ceasing" "earnestly" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 6 Verse 6. And when Herod would have brought him forth. When he was about to bring him to be put to death. The same night. That is, the night preceding. The intention of Herod was to bring him out as soon as the Passover was over; but during the night which immediately preceded the day in which Herod intended to bring him to punishment, Peter was rescued. Peter was sleeping. Here is an instance of remarkable composure, and one of the effects of peace of conscience and of confidence in God. It was doubtless known to Peter what the intention of Herod was. James had just been put to death; and Peter had no reason to expect a better fate. And yet in this state he slept as quietly as if there had been no danger, and was roused even by an angel to contemplate his condition, and to make his escape. There is nothing that will give quiet rest and gentle sleep so certainly as a conscience void of offence; and in the midst of imminent dangers, he who confides in God may rest securely and calmly. Between two soldiers. See Barnes "Ac 12:4". Peter was bound to the two. His left hand was chained to the right hand of one of the soldiers, and his right hand to the left hand of the other. This was a common mode of securing prisoners among the Romans. See abundant authorities for this quoted in Lardner's Credibility, part i. chap. x. § 9, Lond. ed. 1829, vol. i. pp. 242, 243, etc. And the keepers, etc. See Ac 12:4. Two soldiers were stationed at the door. We may see now that every possible precaution was used to insure the safe custody of Peter. (1.) He was in prison. (2.) He was in the charge of sixteen men, who could relieve each other when weary, and thus every security was given that he could not escape by inattention or weariness on their part. (3.) He was bound fast between two men. And (4.) he was further guarded by two others, whose business it was to watch the door of the prison. It is to be remembered, also, that it was death for a Roman soldier to be found sleeping at his post. And in this way every possible security was given for the safe keeping of Peter. But God can deliver in spite of all the precautions of men; and it is easy for him to overcome the most cunning devices of his enemies. {+} "kept the prison" "guarded" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 7 Verse 7. And, behold, the angel of the Lord. See Barnes "Ac 5:19". Came upon him. Greek, was present with him; stood near him, epesth And a light shined in the prison. Many have supposed that this was lightning. But light, and splendour, and shining apparel, are commonly represented as the accompaniments of the heavenly beings when they visit the earth, Lu 2:9; 24:4. Comp. Mr 9:3. It is highly probable that this light was discerned only by Peter; and it would be to him an undoubted proof of the Divine interposition in his behalf. And he smote Peter on the side. This was doubtless a gentle blow or stroke to arouse him from sleep. And his chains, etc. This could have been only by Divine power. No natural means were used, or could have been used without arousing the guard. It is a sublime expression of the ease with which God can deliver from danger, and rescue his friends. Comp. Ac 16:26. {b} "his chains" Ac 16:26 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 8 Verse 8. Gird thyself. When they slept, the outer garment was thrown off, and the girdle with which they bound their inner garment, or tunic, was loosed. He was directed now to gird up that inner garment as they usually wore it; that is, to dress himself, and prepare to follow him. Bind on thy sandals. Put on thy sandals--prepared to walk. See Barnes "Mt 3:11". Cast thy garment about thee. The outer garment, that was thrown loosely around the shoulders. It was nearly square, and was laid aside when they slept, or worked, or ran. The direction was, that he should dress himself in his usual apparel. See Barnes "Mt 5:38-42". {++} "garment" "mantle" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 9 Verse 9. And wist not Knew not. Saw a vision. That is, was a representation made to his mind, similar to that which he had seen before. Comp. Ac 10:11,12. It was so astonishing, so unexpected, so wonderful, that he could not realize that it was true. {§} "wist" "knew" {c} "that it was" Ps 126:1 {*} "true" "real" {d} "vision" Ac 10:3,17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 10 Verse 10. The first and the second ward. The word which is here rendered ward, fulakhn properly denotes the act of guarding; but it is most commonly used to denote a prison, or place of confinement. In this place it seems to denote the guard itself--the soldiers stationed at intervals in the entrance into the prison. These were passed silently, probably a deep sleep having been sent on them to facilitate the escape of Peter. The iron gate. The outer gate, secured with iron, as the doors of prisons are now. That leadeth unto the city. Or, rather, into eiv the city. Jerusalem was surrounded by three walls. (See Lightfoot on this place.) The prison is supposed to have been situated between two of these walls. And it is probable that the entrance to the prison was immediately from the inner wall, so that this gate opened directly into the city. Of his own accord. Itself. It opened spontaneously, without the application of any force, or key, thus showing conclusively that Peter was delivered by miraculous interposition. And passed on through one street. Till Peter was entirely safe from any danger of pursuit, and then the angel left him. God had effected his complete rescue, and now left him to his own efforts as usual. {@} "ward" "guard" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 11 Verse 11. And when Peter was come to himself. This expression naturally means, when he had overcome his amazement and astonishment at the unexpected deliverance, so as to be capable of reflection. He had been amazed by the whole transaction. He thought it was a vision; and in the suddenness and rapidity with which it was done, he had no time for cool reflection. The events of Divine Providence often overwhelm and amaze us; and such are their suddenness, and rapidity, and unexpected character in their development, as to confound us, and prevent calm and collected reflection. Of a surety. Certainly; surely. He considered all the circumstances; he saw that he was actually at liberty and that it could have been effected only by Divine interposition. The expectation of the people. From this it appears that the people earnestly desired his death; and it was to gratify that desire that Herod had imprisoned him. {**} "surety" "Certainty" {e} "his angel" 2 Ch 16:9; Ps 34:7; Da 3:28; 6:22; Heb 1:14 {f} "hath delivered" Ps 33:18,19; 97:10; 2 Co 1:10; 2 Pe 2:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 12 Verse 12. And when he had considered, etc. Thinking on the subject; considering what he should do in these circumstances. He came to the house of Mary, etc. Probably this house was near him; and he would naturally seek the dwelling of a Christian friend. The mother of John, etc. Probably this was the John Mark who wrote the gospel. But this is not certain. Whose surname. Greek, Who was called Mark. It does not mean that he had two names conferred, as with us, both of which were used at the same time. But he was called by either--the Greeks probably using the name Mark, and the Jews the name John. He is frequently mentioned afterwards, as having been the attendant of Paul and Barnabas in their travels, Ac 12:25; 15:39; 2 Ti 4:11 He was a nephew of Barnabas, Col 4:10. Where many were gathered together praying. This was in the night; and it shows the propriety of observing extraordinary seasons of prayer, even in the night. Peter was to have been put to death the next day; and they assembled to pray for his release, and did not intermit their prayers. When dangers increase around us and our friends, we should become more fervent in prayer. While life remains we may pray; and even when there is no human hope, and we may have no power to heal or deliver, still God may interpose, as he did here, in answer to prayer. {a} "Many were gathered" Ac 12:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 13 Verse 13. At the door of the gate. Rather, the door of the vestibule, or principal entrance into the house. The house was entered through such a porch or vestibule, and it was the door opening into this which is here intended. See Barnes "Mt 9:2". A damsel. A girl. Came to hearken. To hear who was there. Named Rhoda. This is a Greek name signifying a rose. It was not unusual for the Hebrews to give the names of flowers, etc., to their daughters. Thus Susanna, a lily; Hadessa, a myrtle; Tamar, a palm-tree; etc. (Grotius.) {*} "gate" "Porch" {1} "came to hearken" "to ask who was there" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 14 Verse 14. She opened not the gate. At this time of night, and in these circumstances, the door would be fastened. Christians were doubtless alarmed by the death of James, and the imprisonment of Peter, and they would take all possible precautions for their own safety. For gladness. In her joy, she hastened to inform those who were assembled of the safety of Peter. {*} "gate" "porch" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 15 Verse 15. Thou art mad. Thou art insane. They seem to have regarded his rescue as so difficult and so hopeless, that they deemed it proof of derangement that she now affirmed it. And yet this was the very thing for which they had been so earnestly praying. When it was now announced to them that the object of their prayers was granted, they deemed the messenger that announced it insane. Christians are often surprised even when their prayers are answered. They are overwhelmed and amazed at the success of their own petitions, and are slow to believe that the very thing for which they have sought could be granted. It shows, perhaps, with how little faith, after all, they pray; and how slow they are to believe that God can hear and answer prayer. In a revival of religion, in answer to prayer, Christians are often overwhelmed, and astonished when even their own petitions are granted, and when God manifests his own power in his own way and time. Prayer should be persevered in, and we should place ourselves in a waiting posture to catch the first indications that God has heard us with joy. But she constantly affirmed it. She insisted on it. How much better it would have been to have hastened at once to the gate, than thus to have engaged in a controversy on the subject. Peter was suffered to remain knocking, while they debated the matter. Christians are often engaged in some unprofitable controversy, when they should hasten to catch the first tokens of Divine favour, and open their arms to welcome the proofs that God has heard their prayers. Then said they. Still resolved not to be convinced. It is his angel. Any way of accounting for it rather than to admit the simple fact, or to ascertain the simple truth. All this was produced by the little hope which they had of his release, and their earnest desire that it should be so. It was just such a state of mind as is indicated when we say, "the news is too good to be believed." The expression it is his angel may mean, that they supposed the tutelary guardian, or angel appointed to attend Peter, had come to announce something respecting him, and that he had assumed the voice and form of Peter, in order to render them certain that he came from him. This notion arose from the common belief of the Jews, that each individual had assigned to him, at birth, a celestial spirit, whose office it was to guard and defend him through life. See Barnes "Mt 18:10". That the Jews entertained this opinion is clear from their writings. (See Kuinoel.) Lightfoot thinks that they who were assembled supposed that this angel had assumed the voice and manner of Peter, in order to intimate to them that he was about to die, and to excite them to earnest prayer that he might die with constancy and firmness. Whatever their opinions were, however, it proves nothing on these points. There is no evidence that they were inspired in these opinions; nor are their notions countenanced by the Scriptures. They were the mere common traditions of the Jews, and prove nothing in regard to the truth of the opinion one way or the other. {+} "constantly" "consistently" {b} "his angel" Mt 18:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 16 Verse 16. Were astonished. They were now convinced that it was Peter, and they were amazed that he had been rescued. As yet they were of course ignorant of the manner in which it was done. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 17 Verse 17. But he beckoning, etc. To prevent the noise, and tumult, and transport which was likely to be produced. His wish was, not that there should be clamorous joy, but that they should listen in silence to what God had done. It was sufficient to awe the soul, and produce deep, grateful feeling. A noise might excite the neighbouring Jews, and produce danger. But religion is calm and peaceful; and its great scenes and surprising deliverances are rather fitted to awe the soul, to produce calm, sober, and grateful contemplation, than the noise of rejoicing, and the shoutings of exultation. The consciousness of the presence of God, and of his mighty power, does not produce rapturous disorder and tumult, but holy, solemn, calm, grateful emotion. Go, shew these things, etc. Acquaint them that their prayer is heard, and that they may rejoice also at the mercy of God. Unto James. James the son of Alpheus, commonly called the Less. Note, Ac 12:2; 1:13; Mt 10:2. {c} "beckoning" Ac 13:16 {*) "peace" "Be silent" {1} "declared" "related" {2} "shew" "report" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 18 Verse 18. No small stir. Amazement that he had escaped, and apprehension of the consequences. The punishment which they had reason to expect, for having suffered his escape, was death. {**} "stir" "disturbance" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 19 Verse 19. He examined the keepers. The soldiers who were entrusted with his custody. Probably only those who had the special care of him at that watch of the night. The word examine here means to inquire diligently, to make investigation. He subjected them to a rigid scrutiny to ascertain the manner of his escape; for it is evident that Herod did not mean to admit the possibility of a miraculous interposition. Should be put to death. For having failed to keep Peter. This punishment they had a right to expect for having suffered his escape. And he went down, etc. How soon after the escape of Peter he went down to Caesarea, or how long he abode there, is not known. Caesarea was rising into magnificence, and the Roman governors made it often their abode. See Barnes "Ac 8:40" comp. Ac 25:1,4. This journey of Herod is related by Josephus, Antiq. b. xix. chap. viii. § 2. He says that it was after he had reigned over all Judea three years. And there abode. That is, till his death, which occurred shortly after. We do not learn that he made any further inquiry after Peter, or that he attempted any further persecutions of the Christians. The guard was undoubtedly put to death; and thus Herod used all his power to create the impression that Peter had escaped by their negligence; and this would undoubtedly be believed by the Jews. See Mt 28:15. He might himself perhaps be convinced, however, that the escape was by miracle, and be afraid to attempt any further persecutions; or the affairs of his government might have called off his attention to other things; and thus, as in the case of the "persecution that arose about Stephen," the political changes and dangers might divert the attention from putting Christians to death. See Barnes "Ac 9:31". Thus by the Providence of God this persecution, that had been commenced, not by popular tumult, but by royal authority and power, and that was aimed at the very pillars of the church, ceased. The prayers of the church prevailed; and the monarch was overcome, disappointed, humbled, and by Divine judgment soon put to death. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 20 Verse 20. And Herod was highly displeased, etc. Greek, Bare an hostile mind, intending war. See the margin. The Greek word--yumomacwn --does not occur elsewhere in the New Testament. It means to meditate war; to purpose war in the mind; or here probably, to be enraged or angry at them. What was the cause of this hostility to the people of Tyre and Sidon is not mentioned, and conjecture is useless. It is not at all inconsistent, however, with the well-known character of Herod. It was probably from some cause relating to commerce. Tyre and Sidon were under the Roman power, and had some shadow of liberty, (Grotius;) and it is probable that they might have embarrassed Herod in some of his regulations respecting commerce. Tyre and Sidon. See Barnes "Mt 11:21". They were north of Caesarea. They came with one accord. Fearing the effects of his anger, they united in sending an embassage to him to make peace. Blastus the king's chamberlain. See Ro 16:23. The word chamberlain denotes an officer who is charged with the direction and management of a chamber, or chambers, particularly a bed-chamber. It denotes, here, a man who had charge of the bed-chamber of Herod. Because their country was nourished, etc. Was supplied by the territories of Herod. The country of Tyre and Sidon included a narrow strip of land on the coast of the Mediterranean. Of course they were dependent for provisions, and for articles of commerce, on the interior country; but this belonged to the kingdom of Herod; and as they were entirely dependent on his country, as he had power to dry up the sources of their supports, and commerce, they were the more urgent to secure his favour. {1} "highly displeased" "bare an hostile mind, intending war" {*} "accord" "consent" {2} "king's chamberlain" "That was over the king's bed-chamber" {a} "their country" Eze 27:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 21 Verse 21. And upon a set day. An appointed, public day. This was the second day of the sports and games which Herod celebrated in Caesarea in honour of Claudius Caesar. Josephus has given an account of this occurrence, which coincides remarkably with the narrative here. The account is contained in his Antiquities of the Jews, b. xix. chap. viii. § 2, and is as follows: "Now when Agrippa had reigned three years over all Judea, he came to the city Caesarea, which was formerly called Strato's Tower; and there he exhibited shows in honour of Caesar, upon his being informed that there was a certain festival celebrated to make vows for his safety. At which festival a great multitude was gotten together of the principal persons, and such as were of dignity throughout his province. On the second day of which shows, he put on a garment made wholly of silver," etc. Arrayed in royal apparel. In the apparel of a king. Josephus thus describes the dress which Herod wore on that occasion: "He put on a garment made wholly of silver, and of wonderful contexture, and early in the morning came into the theatre, place of the shows and games at which time the silver of his garment, being illuminated by the first reflection of the sun's rays upon it, shone after a surprising manner, and was so resplendent as to spread a horror over those that looked intently on him." Sat upon his throne. This does not denote a throne in the usual sense of that word, but a high seat in the theatre, where he sat, and from whence he could have a full view of the games and sports. From this place he made his speech. Made an oration. Addressed the people. What was the subject of this speech is not intimated by Luke or Josephus. {+} "set day" "An appointed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 22 Verse 22. And the people gave a shout. A loud applause. It is the voice of a god, etc. It is not probable that the Jews joined in this acclamation, but that it was made by the idolatrous Gentiles. Josephus gives a similar account of their feelings and conduct. He says, "And presently his flatterers cried out, one from one place, and another from another, (though not for his good,) that he was a god; and they added, 'Be thou merciful unto us, for although we have hitherto reverenced thee only as a king, yet shall we henceforth own thee as a superior to mortal nature.'" It is true that Josephus says that this was done when they saw his splendid apparel, and that he gives no account of his addressing the people; while Luke describes it as the effect of his speech. But the discrepancy is of no consequence. Luke is as credible an historian as Josephus; and his account is more consistent than that of the Jewish historian. It is far more probable that this applause and adoration would be excited by speech, than simply by beholding his apparel. {b} "voice of a god" Jude 1:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 23 Verse 23. And immediately the angel of the Lord. Diseases and death are, in the Scriptures, often attributed to an angel. See 2 Sa 24:16; 1 Ch 21:12,15,20,27; 2 Ch 32:21. It is not intended that there was a miracle in this case, but it certainly is intended by the sacred writer, that his death was a Divine judgment on him for his receiving homage as a god. Josephus says of him that he "did neither rebuke them, [the people,] nor reject their impious flattery. A severe pain arose in his belly, and began in a most violent manner. And when he was quite worn out by the pain in his belly for five days, he departed this life, in the fifty-fourth year of his age, and the seventh of his reign." Josephus does not mention that it was done by an angel, but says that when he looked up, he saw an owl sitting on a rope over his head, and judging it to be an evil omen, he immediately became melancholy, and was seized with the pain. Because he gave not God the glory. Because he was willing himself to receive the worship due to God. It was the more sinful in him as he was a Jew, and was acquainted with the true God, and with the evils of idolatry. He was proud, and willing to be flattered, and even adored. He had sought their applause; he had arrayed himself in this splendid manner to excite their admiration; and when they carried it even so far as to offer Divine homage, he did not reject the impious flattery, but listened still to their praises. Hence he was judged; and God vindicated his own insulted honour by inflicting severe pains on him, and by his most awful death. And he was eaten of worms. The word used here is not elsewhere found in the New Testament. A similar disease is recorded of Antiochus Epiphanes, in the Apocrypha; 2 Mac. 9:5, "But the Lord Almighty, the God of Israel, smote him with an invisible and incurable plague; for a pain in the bowels, that was remediless, came upon him, and sore torments of the inner parts, (yet. 9,) so that worms rose up out of the body of this wicked man," etc. Probably this was the disease known as morbus pedicularis. It is loathsome, offensive, and most painful. See the death of Antiochus Epiphanes, described in 2 Mac. 9. With this disease also Herod the Great, grandfather of Herod Agrippa, died. Josephus, Antiquities, b. xvii. chap. 6, § 5. Such a death, so painful sudden, and loathsome, was an appropriate judgment on the pride of Herod. We may here learn, (1.) that sudden and violent deaths are often an act of direct Divine judgment on wicked men. (2.) That men, when they seek praise and flattery, expose themselves to the displeasure of God. His glory he will not give to another. (3.) That the most proud, and mighty, and magnificent princes, have no security of their lives. God can in a moment--even when they are surrounded by their worshippers and flatterers--touch the seat of life, and turn them to loathsomeness and putrefaction. What a pitiable being is a man of pride receiving from his fellow-men that homage which is due to God alone! See Isa 14. (4.) Pride and vanity, in any station of life, are hateful in the sight of God. Nothing is more inappropriate to our situation as lost, dying sinners, and nothing will more certainly meet the wrath of heaven. (5.) We have here a strong confirmation of the truth of the sacred narrative. In all essential particulars, Luke coincides in his account of the death of Herod with Josephus. This is one of the many circumstances which go to show that the sacred Scriptures were written at the time when they professed to be; and that they accord with the truth. See Lardner's Credibility, part i. chap. 1. & 6. {+} "gave up the ghost" "expired" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 24 Verse 24. But the word of God grew, etc. Great success attended it. The persecutions had now ceased; and notwithstanding all the attempts which had been made to crush it, still the church increased and flourished. The liberation of Peter and the death of Herod would contribute to extend it. It was a new evidence of Divine interposition in behalf of the church; it would augment the zeal of Christians; it would humble their enemies; and fill those with fear who had attempted to oppose and crush the church of God. {a} "grew" Col 1:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 12 - Verse 25 Verse 25. Returned from Jerusalem. They had gone to Jerusalem to carry alms, and they now returned to Antioch, Ac 11:30. When they had fulfilled their ministry. When they had accomplished the purpose for which they had been sent there; that is, to deposit the alms of the church at Antioch, in the hands of the elders of the churches, chap. xi. 30. John, whose surname was Mark. Ac 11:30". John, whose surname was Mark. See Barnes "Ac 12:12". From this period the sacred historian records chiefly the labours of Paul. The labours of the other apostles are, after this, seldom referred to in this book; and the attention is fixed almost entirely on the trials and travels of the great apostle of the Gentiles. His important labours, his unwearied efforts, his eminent success, and the fact that Luke was his companion, may be the reasons why his labours are made so prominent in the history. Through the previous chapters we have seen the church rise from small beginnings, until it was even now spreading into surrounding regions. We have seen it survive two persecutions, commenced and conducted with all the power and malice of Jewish rulers. We have seen the most zealous of the persecutors converted to the faith which he once destroyed; and the royal persecutor put to death by the Divine judgment. And we have thus seen that God was the Protector of the church; that no weapon formed against it could prosper; and that, according to the promise of the Redeemer, the gates of hell could not prevail against it. In that God and Saviour, who then defended the church, we may still confide; and may be assured that he who was then its Friend has it stir "engraved on the palms of his hands," and intends that it shall extend until it fills the earth with light and salvation. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 1 CHAPTER 13 Verse 1. The church that was at Antioch. See Barnes "Ac 2:20". Certain prophets. See Barnes "Ac 11:27". And teachers. Teachers are several times mentioned in the New Testament as an order of ministers, 1 Co 12:28,29; Eph 4:11; 2 Pe 2:11. Their precise rank and duty are not known. It is probable that those here mentioned as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people. As Barnabas. Barnabas was a preacher, Ac 4:35,36; 9:27; 11:22,26; and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel. Simeon that was called Niger. Niger is a Latin name meaning black. Why the name was given is not known. Nothing more is known of him than is here mentioned. Lucius of Cyrene. Cyrene was in Africa. See Barnes "Mt 27:32". He is afterwards mentioned as with the apostle Paul when he wrote the Epistle to the Romans, Ro 16:21. And Manaen. He is not elsewhere mentioned in the New Testament. Which had been brought up with Herod the tetrarch. Herod Antipas, not Herod Agrippa. Herod was tetrarch of Galilee, Lu 3:1. The word here translated, "which had been brought up"--suntrofov--denotes one who is educated or nourished at the same time with another. It is not elsewhere used in the New Testament. He might have been connected with the royal family; and being nearly of the same age, was educated by the father of Herod Antipas with him. He was therefore a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor. And Saul. Saul was an apostle; and yet he is here mentioned among the "prophets and teachers." Showing that these words denote ministers of the gospel in general, without reference to any particular order or rank. {2} "Manean" "Herod's foster brother" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 2 Verse 2. As they ministered to the Lord. It is probable that this took place on some day set apart for fasting and prayer. The expression "ministered to the Lord" denotes, as they were engaged in prayer to the Lord, or as they were engaged in Divine service. The Syriac thus renders the passage. The Holy Ghost said. Evidently by direct revelation. Separate me. Set apart to me, or for my service. It does not mean to ordain, but simply to designate, or appoint to this specific work. For the work whereunto I have called them. Not the apostolic office, for Saul was called to that by the express revelation of Jesus Christ, Ga 1:12, and Barnabas was not an apostle. The "work" to which they were now set apart was that of preaching the gospel in the regions round about Antioch. It was not any permanent office in the church, but was a temporary designation to a missionary enterprise in extending the gospel especially through Asia Minor and the adjacent regions. Accordingly, when, in the fulfillment of this appointment, they had travelled through Seleucia, Cyprus, Paphos, Pamphylia, Pisidia, etc., they returned to Antioch, having fulfilled the work to which they were separated. See Ac 14:26,27. Whereunto I have called them. This proves that they received their commission to this work directly from God the Holy Spirit. It is possible that Paul and Barnabas had been influenced by the Spirit to engage in this work, but they were to be sent forth by the concurrence and designation of the church. {b} "Separate me" Ga 1:13 {c} "for the work" 1 Ti 2:7 {+} "whereunto" "To which" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 3 Verse 3. And when they had fasted. They were fasting when they were commanded to set them apart. Yet this probably refers to an appointed day of prayer, with reference to this very purpose. The first formal mission to the Gentiles was an important event in the church; and they engaged in this appointment with deep solemnity, and with humbling themselves before God. And prayed. This enterprise was a new one. The gospel had been preached to the Jews, to Cornelius, and to the Gentiles at Antioch. But there had been no solemn, and public, and concerted plan of sending it to the Gentiles, or of appointing a mission to the heathen. It was a new event, and was full of danger and hardships. The primitive church felt the need of Divine direction and aid in the great work. Two missionaries were to be sent forth amongst strangers, to be exposed to perils by sea and land; and the commencement of the enterprise demanded prayer. The church humbled itself; and this primitive missionary society sought, as all others should do, the Divine blessing, to attend the labours of those employed in this work. The result showed that the prayer was heard. And laid their hands on them. That is, those who are mentioned in Ac 13:1. This was not to set them apart to the apostolic office. Saul was chosen by Christ himself, and there is no evidence that any of the apostles were ordained by the imposition of hands. See Barnes "Ac 1:26"; See Barnes "Mt 10:1"; See Barnes "Lu 6:12-16". And Barnabas was not an apostle in the original and peculiar sense of the word. Nor is it meant that this was an ordination to the ministry, to the office of preaching the gospel. For both had been engaged in this before. Saul received his commission directly from the Saviour, and began at once to preach, Ac 9:20; Ga 1:11-17. Barnabas had preached at Antioch, and was evidently recognized as a preacher by the apostles, Ac 9:27; 11:22,23. It follows, therefore, that this was not an ordination in the doctrinal sense of this term, either Episcopal or Presbyterian, but was a designation to a particular work--a work of vast importance; strictly a missionary appointment by the church, under the authority of the Holy Ghost. The act of laying hands on any person was practised, not only in ordination, but in conferring a favour; and in setting apart for any purpose. See Le 3:2,8,13; 4:4, Le 4:29; 16:21; Nu 8:12; Mr 5:23; 16:18; Mt 21:46. It means, in this case, that they appointed them to a particular field of labour, and by laying hands on them they implored the blessing of God to attend them. They sent them away. The church by its teachers sent them forth under the direction of the Holy Ghost. All missionaries are thus sent by the church; and the church should not forget its ambassadors in their great and perilous work. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 4 Verse 4. Being sent forth by the Holy Ghost. Having been called to this work by the Holy Spirit, and being under his direction. Departed unto Seleucia. This city was situated at the mouth of the river Orontes, where it falls into the Mediterranean. Antioch was also built on this river, some distance from its mouth. They sailed to Cyprus. An island in the Mediterranean, not far from Seleucia. See Barnes "Ac 4:36". {*} "Ghost" "Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 5 Verse 5. And when they were at Salamis. This was the principal city and seaport of Cyprus. It was situated on the south-east part of the island, and was afterwards called Constantia. In the synagogues of the Jews. Jews were living in all the countries adjacent to Judea; and in those countries they had synagogues. The apostles uniformly preached first to them. And they had also John to their minister. John Mark, Ac 12:12. He was their attendant; he was with them as a companion, yet not pretending to be equal to them in office. They had been specifically designated to this work. He was with them as their friend and travelling companion; perhaps also employed in making the needful arrangements for their comfort, and for the supply of their wants in their travels. {+} "minister" "For their attendant" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 6 Verse 6. And when they had gone through the isle. The length of the island, according to Strabo, was one thousand and four hundred stadia, or nearly one hundred and seventy miles. Unto Paphos. Paphos was a city at the western extremity of the island. It was the residence of the proconsul, and was distinguished for a splendid temple erected to Venus, who was worshipped throughout the island. Cyprus was fabled to be the place of the birth of this goddess. It had, besides Paphos and Salamis, several towns of note--Citium, the birth-place of Zeno; Amathus, sacred to Venus, etc. Its present capital is Nicosia. Whether Paul preached at any of these places is not recorded. The island is supposed formerly to have had a million of inhabitants. A certain sorcerer. Greek--Magus, or magician. See Ac 8:9. A false prophet. Pretending to be endowed with the gift of prophecy; or a man, probably, who pretended to be inspired. Bar-jesus. The word Bar is Syriac, and means son. Jesus, or Joshua, was not an uncommon name among the Jews. The name was given from his father --son of Jesus, or Joshua; as Bar-jonas, son of Jonas. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 7 Verse 7. Which was with the deputy. Or with the proconsul. Cyprus was at this time subject to the Roman empire, and was governed by a proconsul appointed by the emperor. The provinces subject to Rome were governed by persons who held their office originally from the consul, or chief magistrate of the Roman republic. Men of the rank of senators were usually appointed to these offices. See on this subject Lardner's Credibility, part i., chap. i., & 11, where he fully vindicated the accuracy of the appellation which is here given to Sergius by Luke. Sergius Paulus, a prudent man. The word here rendered prudent means intelligent, wise, learned. It also may have the sense of candid, and may have been given to this man because he was of large and liberal views, of a philosophic and inquiring turn of mind, and was willing to obtain knowledge from any source. Hence he had entertained the Jews; and hence he was willing also to listen to Barnabas and Saul. It is not often that men in office, and men of rank, are thus willing to listen to the instructions of the professed ministers of God. Who called for Barnabas and Saul. It is probable that they had preached in Paphos, and Sergius was desirous himself of hearing the import of their new doctrine. And desired to hear, etc. There is no evidence that he then wished to listen to this as Divine truth, or that he was anxious about his own salvation, but rather as a speculative inquiry. It was a professed characteristic of many ancient philosophers to be willing to receive instruction from any quarter. Comp. Ac 17:19,20. {+} "prudent" "well-informed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 8 Verse 8. But Elymas the sorcerer, for so is his name by interpretation. Elymas the magician. Elymas is the interpretation, not of the name Bar-jesus, but of the word rendered the sorcerer. It is an Arabic word, and means the same as magus. It seems that he was better known by this foreign name than by his own. Withstood them. Resisted them. He was sensible that if the influence of Saul and Barnabas should be extended over the proconsul, that he would be seen to be an impostor, and his power be at an end. His interest, therefore, led him to oppose the gospel, His own popularity was at stake; and being governed by this, he opposed the gospel of God. The love of popularity and power, the desire of retaining some political influence, is often a strong reason why men oppose the gospel. To turn away the deputy from the faith. To prevent the influence of the truth on his mind; or to prevent his becoming the friend and patron of the Christians. {a} "withstood" 2 Ti 3:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 9 Verse 9. Then Saul, (who also is called Paul.) This is the last time that this apostle is called Saul. Henceforward he is designated by the title by which he is usually known, as Paul. When, or why, this change occurred in the name, has been a subject on which commentators are not agreed. From the fact that the change in the name is here first intimated, it would seem probable that it was first used in relation to him at this time. By whom the name was given him--whether he assumed it himself, or whether it was first given him by Christians or by Romans-- is not intimated. The name is of Roman origin. In the Latin language the name Paulus signifies little, dwarfish; and some have conjectured that it was given by his parents to denote that he was small when born; others, that it was assumed or conferred in subsequent years because he was little in stature. The name is not of the same signification as the name Saul. This signifies one that is asked, or desired. After all the conjectures on this subject, it is probable, (1.) that this name was first used here; for before this, even after his conversion, he is uniformly called Saul. (2.) That it was given by the Romans, as being a name with which they were more familiar, and one that was more consonant with their language and pronunciation. It was made by the change of a single letter; and probably because the name Paul was common among them, and pronounced perhaps with greater facility. (3.) Paul suffered himself to be called by this name, as he was employed chiefly among the Gentiles. It was common for names to undergo changes quite as great as this, without our being able to specify any particular cause, in passing from one language to another. Thus the Hebrew name Jochanan, among the Greeks and Latins was Johannes, with the French it is Jean, with the Dutch Hans, and with us John.--Doddridge. Thus Onias becomes Menelaus; Hillel, Pollio; Jakim, Alcimus; Silas, Silvanus, etc.-- Grotius. Filled with the Holy Ghost. Inspired to detect his sin; to denounce Divine judgment; and to inflict punishment on him. See Barnes "Ac 2:4". Set his eyes on him. Looked at him intently. {*} "Ghost" "Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 10 Verse 10. O full of all subtilty and mischief. The word subtilty denotes deceit and fraud; and implies that he was practicing an imposition, and that he knew it. The word rendered mischief, radiourgiav denotes, properly, facility of acting, and then sleight of hand; sly, cunning arts, by which one imposes on another, and deceives him with a fraudulent intention. It is not elsewhere used in the New Testament. The art of Elymas consisted probably in sleight of hand, legerdemain, or trick, aided by skill in the abstruse sciences, by which the ignorant might be easily imposed on. See Barnes "Ac 8:9". Child of the devil. Being under his influence; practicing his arts; promoting his designs by deceit and imposture, so that he may be called your father. See Barnes "Joh 8:44". Satan is here represented as the author of deceit, and the father of lies. Enemy of all righteousness. Practicing deceit and iniquity, and thus opposed to righteousness and honesty. A man who lives by wickedness will, of course, be the foe of every form of integrity. A man who lives by fraud will be opposed to the truth; a pander to the vices of men will hate the rules of chastity and purity; a manufacturer or vender of ardent spirits will be the enemy of temperance societies. Wilt thou not cease to pervert. In what way he had opposed Paul and Barnabas is not known. Probably it might be by misrepresenting their doctrines; by representing them as apostate Jews; and thus by retarding or hindering the progress of the gospel. The expression, "wilt thou not cease," implies that he had been engaged sedulously in doing this, probably from the commencement of their work in the city. The right ways of the Lord. The straight paths, or doctrines of the Christian religion, in opposition to the crooked and perverse arts of deceivers and impostors. Straight paths denote integrity, sincerity, truth, Jer 31:9; Heb 12:13. Comp. Isa 40:3,4; 42:16; Lu 3:5. Crooked ways denote the ways of the sinner, the deceiver, the impostor, De 32:5; Ps 125:5; Pr 2:15; Isa 59:8; Php 2:15. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 11 Verse 11. The hand of the Lord is upon thee. God shall punish thee. By this sudden and miraculous punishment, he would be awed and humbled; and the proconsul and others would be convinced that he was an impostor, and that the gospel was true. His wickedness deserved such a punishment; and at the same time that due punishment was inflicted, it was designed that the gospel should be extended by this means. In all this there was the highest evidence that Paul was under the inspiration of God. He was full of the Holy Ghost; he detected the secret feelings and desires of the heart of Elymas, and he inflicted on him a punishment that could have proceeded from none but God. That the apostles had the power of inflicting punishment, in many cases, is apparent from various places in the New Testament, 1 Co 5:5; 1 Ti 1:20. The punishment inflicted on Elymas, also, would be highly emblematic of the darkness and perverseness of his conduct. Not seeing the sun for a season. For how long a time this blindness was to continue, is nowhere specified. It was, however, in mercy ordained that the blindness should not be permanent and final. Nothing would be more likely to lead him to reflection and repentance than such a state of blindness. It was such a manifest proof that God was opposed to him; it was such a sudden Divine judgment; and it so completely cut him off from all possibility of practicing his arts of deception, that it was adapted to bring him to repentance. Accordingly, there is a tradition in the early church that he became a Christian. Origen says, that "Paul, by a word striking him blind, by anguish converted him to godliness."--Clark. A mist. The word here used properly denotes a darkness or obscurity of the air; a cloud, etc. But it also denotes an extinction of sight by the drying up or disturbance of the humours of the eye.--Hippocrates, as quoted by Schleusner. And a darkness. Blindness; night. What was the precise cause or character of this miracle is not specified. And he went about, etc. This is a striking account of the effect of the miracle. The change was so sudden, that he knew not where to go. He sought some one to guide him in the ways in which he had before been familiar. How soon can God bring down the pride of man, and make him helpless as an infant! How easily can he touch our senses, the organs of our most exquisite pleasures, and wither all our enjoyments! How dependent are we on him for the inestimable blessings of vision! And how easily can he annihilate all the sinner's pleasures, break up all his plans, and humble him in the dust! Sight is his gift; and it is a mercy unspeakably great that he does not whelm us in thick darkness, and destroy for ever all the pleasure that through this organ is conveyed to the soul. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 12 Verse 12. Then the deputy--believed. Was convinced that Elymas was an impostor, and that the doctrine of Paul was true. There seems no reason to doubt that his faith was that which is connected with eternal life; and if so, it is an evidence that the gospel was not always confined to the poor, and to the obscure ranks of life. At the doctrine of the Lord. The word doctrine here seems to denote, not the teaching or instruction, but the wonderful effects which were connected with the doctrine. It was particularly the miracle with which he was astonished; but he might have been also deeply impressed and amazed at the purity and sublimity of the truths which were now expanded to his view. We learn nothing further respecting him in the New Testament. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 13 Verse 13. Paul and his company. Those with him--Barnabas and John --and perhaps others who had been converted at Paphos; for it was common for man)' of the converts to Christianity to attend on the apostles in their travels. See Ac 9:30. Loosed from Paphos. Departed from Paphos. They came to Perga and Pamphylia. Pamphylia was a province of Asia Minor, lying over against Cyprus, having Cilicia east, Lycia west, Pisidia north, and the Mediterranean south. Perga was the metropolis of Pamphylia, and was situated, not on the sea coast, but on the river Cestus, at some distance from its mouth. There was on a mountain near it a celebrated temple of Diana. And John departing from them, etc. Why he departed from them is unknown. It might have been from fear of danger; or from alarm in travelling so far into unknown regions. But it is plain, from Ac 15:38, that it was from some cause which was deemed blameworthy, and that his conduct now was such as to make Paul unwilling again to have him as a companion. {a} "John departing from him" Ac 15:38 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 14 Verse 14. They came to Antioch in Pisidia. Pisidia was a province of Asia Minor, and was situated north of Pamphylia. Antioch was not in Pisidia, but within the limits of Phrygia; but it belonged to Pisidia, and was called Antioch of Pisidia to distinguish it from Antioch in Syria. Pliny, Nat. Hist. 5, 27. Strabo, 12, p. 577.-- (Kuinoel. Robinson's Calmet.) Went into the synagogue. Though Paul and Barnabas were on a special mission to the Gentiles, yet they availed themselves of every opportunity to offer the gospel to the Jews first. {b} "synagogue" Ac 18:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 15 Verse 15. And after the reading of the Law and the Prophets. See Barnes "Lu 4:16". The rulers of the synagogue. These were persons who had the general charge of the synagogue and its service, to keep everything in order, and to direct the affairs of public worship. They designated the individuals who were to read the law; and called on those whom they pleased to address the people, and had the power also of inflicting punishment, and of excommunicating, etc.--(Schleusner.) Mr 5:22,35,36,38; Lu 8:49; Lu 13:14; Ac 18:8,17. Seeing that Paul and Barnabas were Jews, though strangers, they sent to them, supposing it probable that they would wish to address their brethren. Men and brethren. An affectionate manner of commencing a discourse, recognizing them as their own countrymen, and as originally of the same religion. Say on. Greek, Speak. {d} "word of exhortation" Heb 13:22 {*} "say on" "Speak" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 16 Verse 16. Men of Israel. Jews. The design of this discourse of Paul was to introduce to them the doctrine that Jesus was the Messiah. To do this, he evinced his usual wisdom and address. To have commenced at once on this would have probably excited their prejudice and rage. He therefore pursued a train of argument which showed that he was a firm believer in the Scriptures; that he was acquainted with the history and promises of the Old Testament; and that he was not disposed to call in question the doctrines of their fathers. The passage which had been read, perhaps De 1, had probably given occasion for him to pursue this train of thought. By going over, in a summary way, their history, and recounting the former dealings of God with them, he showed them that he believed the Scriptures; that a promise had been given of a Messiah; and that he had actually come according to the promise. Ye that fear God. Probably proselytes of the gate, who had not yet been circumcised, but who had renounced idolatry, and were accustomed to worship with them in their synagogues. Give audience. Hear. {+} "audience" "hearken" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 17 Verse 17. The God of this people. Who has manifested himself as the peculiar friend and protector of this nation. This implied a belief that he had been particularly their God; a favourite doctrine of the Jews, and one that would conciliate their favour towards Paul. Of Israel. The Jews. Chose our fathers. Selected the nation to be a chosen and peculiar people to himself, De 7:6,7. And exalted the people. Raised them up from a low and depressed state of bondage. He elevated them from a prostrate state of slavery to freedom, and to peculiar privileges as a nation. When they dwelt as strangers in Egypt. en th paroikia. This properly refers to their dwelling there as foreigners. They were always strangers there in a strange land. It was not their home. They never mingled with the people; never became constituent parts of the government; never united with their usages and laws. They were a strange, separate, depressed people there; not less so than Africans are strangers, and foreigners, and a depressed and degraded people in this land, [U.S.] Ge 36:7; Ex 6:4; 22:21; 23:9; Le 19:34; De 10:19. And with an high arm. This expression denotes great power. The arm denotes strength, as that by which we perform anything. A high arm, an arm lifted up, or stretched out, denotes that strength exerted to the utmost. The children of Israel are represented as having been delivered with an "outstretched arm," De 26:8; Ex 6:6. "With a strong hand," Ex 6:1. Reference is made in these places to the plagues inflicted on Egypt, by which the Israelites were delivered; to their passage through the Red Sea; to their victories over their enemies, etc. {a} "our fathers" De 7:6,7 {b} "as strangers" Ps 105:23 {*} "in the land of Egypt" "sojourned" {c} "high arm" Ex 13:14,16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 18 Verse 18. And about the time of forty years. They were this time going from Egypt to the land of Canaan, Ex 16:35; Nu 33:38. Suffered he their manners. This passage has been very variously rendered. See the margin. Syriac, "He nourished them," etc. Arabic, He blessed them, and nourished them," etc. The word is not elsewhere used in the New Testament. The word properly means, to tolerate, or endure the conduct of any one, implying that that conduct is evil, and tends to provoke to punishment. This is doubtless its meaning here. Probably Paul referred to the passage in De 1:31: "The Lord thy God bare thee." But instead of this word, etropoforhsen, many Mss. read etrofoforhsen, he sustained or nourished. This reading was followed by the Syriac, Arabic, and has been admitted by Griesbach into the text. This is also found in the Septuagint, in De 1:31, which place Paul doubtless referred to. This would well suit the connexion of the passage; and a change of a single letter might easily have occurred in a Ms. It adds to the probability that this is the true reading, that it accords with De 1:31; Nu 11:12; De 32:10. It is furthermore not probable that Paul would have commenced a discourse by reminding them of the obstinacy and wickedness of the nation. Such a course would rather tend to exasperate than to conciliate; but by reminding them of the mercies of God to them, and slowing them that God had been their protector, he was better fitting them for his main purpose--that of showing them the kindness of the God of their fathers in sending to them a Saviour. In the wilderness. The desert through which they passed in going from Egypt to Canaan. {d} "forty years" Ex 13:14,16 {1} "suffered he their manners" "etropoforhsen, perhaps for etrofoforhsen, bore or fed them, as a nurse beareth or feedeth her child, De 1:31 according to the Seventy; and so Chrysostam. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 19 Verse 19. And when he had destroyed. Subdued; cast out; or extirpated, as nations. It does not mean that all were put to death, for many of them were left in the land; but that they were subdued as nations--they were broken up, and overcome. De 7:1: "And hath cast out many nations before them," etc. Seven nations. The Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, De 7:1; Jos 3:10; Ne 9:8. In the land of Chanaan. The whole land was called by the name of one of the principal nations. This was the promised land; the holy land, etc. He divided, etc. See an account of this in Jos 14, Jos 15. The lot was often used among the Jews to determine important questions. See Barnes "Ac 1:26". {e} "seven nations" De 7:1 {f} "Chanaan" Jos 14:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 20 Verse 20. He gave unto them judges. Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, etc. See Jud 2:16. About the space of our hundred and fifty years. This is a most difficult passage, and has exercised all the ingenuity of chronologists. The ancient versions agree with the present Greek text. The difficulty has been to reconcile it with what is said in 1 Ki 6:1: "And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel .... he began to build the house of the Lord." Now if, to the forty years that the children of Israel were in the wilderness, there be added the four hundred and fifty said in Acts to have been passed under the administration of the judges, and about seventeen years of the time of Joshua, forty for Samuel and the reign of Saul together, and forty for the reign of David, and three of Solomon before he began to build the temple, the sum will be five hundred and ninety years, a period greater by one hundred and ten years than that mentioned in 1 Ki 6:1. Various ways have been proposed to meet the difficulty. Doddridge renders it, "After these transactions, [which lasted] four hundred and fifty years, he gave them a series of judges," etc., reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time. But to this there are serious objections. (1.) It is a forced and constrained interpretation, and one manifestly made to meet a difficulty. (2.) There is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul's narrative was concerned; and Paul had not even referred to it. This same solution is offered also by Calovius, Mill, Lud, and De Dieu. Luther and Beza think it should be read three hundred, instead of four hundred. But this is a mere conjecture, without any authority from Mss. Vitringa and some others suppose that the text has been corrupted by some transcriber, who has inserted this without authority. But there is no evidence of this; and the Mss. and ancient versions are uniform. None of these explanations are satisfactory. In the solution of the difficulty we may remark, (1.) that nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers where letters are used, instead of writing the words at length, that we are not to wonder at such errors. (2.) Paul would naturally use the chronology which was in current, common use, among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of, and refer to them as others did. (3.) There is reason to believe that that which is here mentioned was the common chronology of his time. It accords remarkably with that which is used by Josephus. Thus (Antiq. b. vii. chap. iii. & 1) Josephus says expressly, that Solomon "began to build the temple in the fourth year of his reign, five hundred and ninety-two years after the Exodus out of Egypt, etc. This would allow forty years for their being in the wilderness, seventeen for Joshua, forty for Samuel and Saul, forty for the reign of David, and four hundred and fifty-two years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used, and which Paul had in view. (4.) This chronology has the authority, also, of many eminent names. See Lightfoot, and Boyle's Lectures, chap. xx. In what way this computation of Josephus and the Jews originated, it is not necessary here to inquire. It is a sufficient, solution of the difficulty that Paul spoke in their usual manner, without departing from his regular object by settling a point of chronology. {g} "judges" Jud 2:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 21 Verse 21. And afterward they desired a king. See 1 Sa 8:5; Hos 13:10. It was predicted that they would have a king, De 17:14,15. Saul the son of Cis. Cis is the Greek mode of writing the Hebrew name Kish. In the Old Testament it is uniformly written Kish; and it is to be regretted that this has not been retained in the New Testament. See 1 Sa 9:1. By the space of forty years. During forty years. The Old Testament has not mentioned the time during which Saul reigned. Josephus says (Antiq. b. vi. chap. xiv & 9) that he reigned eighteen years while Samuel was alive, and twenty-two years after his death. But Dr. Doddridge (Note in loco) has shown that this cannot be correct, and that he probably reigned, as some copies of Josephus have it, but two years after the death of Samuel. Many critics suppose that the term of forty years here mentioned, includes also the time in which Samuel judged the people. This supposition does not violate the text in this place, and may be probable. See Doddridge and Grotius on this place. {h} "desired a king" 1 Sa 8:5 {i} "Saul, the son of Cis" 1 Sa 8:5 {+} "space of forty years" "during" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 22 Verse 22. And when he had removed him. This was done because he rebelled against God in sparing the sheep and oxen and valuable property of Amalek, together with Agag the king, when he was commanded to destroy all, 1 Sa 15:8-23. He was put to death in a battle with the Philistines, 1 Sa 22:1-6. The phrase, "when he removed him," refers probably to his rejection as a king, and not to his death; for David was anointed king before the death of Saul, and almost immediately after the rejection of Saul on account of his rebellion in the business of Amalek. See 1 Sa 6:12,13. He gave testimony. He bore witness, 1 Sa 13:14. I have found David, etc. This is not quoted literally, but contains the substance of what is expressed in various places. Comp. 1 Sa 13:14, with Ps 89:20; 1 Sa 16:1,12. A man after mine own heart. This expression is found in 1 Sa 13:14. The connexion shows, that it means simply a man who would not be rebellious and disobedient as Saul was, but would do his will, and keep his commandments. This refers, doubtless, rather to the public than to the private character of David; or to his character as a king. It means, that he would make the will of God the great rule and law of his reign, in contradistinction from Saul, who, as a king, had disobeyed God. At the same time it is true that the prevailing character of David, as a pious, humble, devoted man, was, that he was a man after God's own heart, and was beloved by him as a saint and a holy man. He had faults; he committed sin; but who is free from it? He was guilty of great offences; but he also evinced, in a degree equally eminent, repentance, Ps 51 and not less in his private than his public character did he evince those traits which were prevailingly such as accorded with the heart, i.e., the earnest desires of God. Which shall fulfil all my will. Saul had not done it. He had disobeyed God in a case where he had received an express command. The characteristic of David would be, that he would obey the commands of God. That David did this--that he maintained the worship of God, opposed idolatry, and sought to promote universal obedience to God among the people--is expressly recorded of him. 1 Ki 14:8,9: "And thou [Jeroboam] hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes," etc., 1 Ki 15:3,5. {a} "when he had removed him" 1 Sa 31:6 {b} "David to be their king" 2 Sa 5:3 {c} "a man after mine own heart" 1 Sa 13:14 {*} "all my will" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 23 Verse 23. Of this man's seed. Of his posterity. According to his promise. See Barnes "Ac 2:30" Raised unto Israel. See Barnes "Ac 2:30" A Saviour, Jesus. See Barnes "Mt 1:21" {d} "his promise" Ps 132:11 {e} "a Saviour, Jesus" Mt 1:21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 24 Verse 24. When John had first preached, etc. After John had preached, and prepared the way, Mt 3. {f} "John had first preach" Mt 3:1-11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 25 Verse 25. And as john fulfilled his course. As he was engaged in completing his work. His ministry is called a course or race; that which was to be run or completed. He said, etc. These are not the precise words which the evangelists have recorded, but the sense is the same. See Barnes "Joh 1:20, See Barnes "Mt 3:11". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 26 Verse 26. Men and brethren. Paul now exhorts them to embrace the Lord Jesus as the Messiah. He uses, therefore, the most respectful and fraternal language. Children of the stock of Abraham. Descendants of Abraham; who regard Abraham as your ancestor. He means here to address particularly the native -born Jews; and appellation is used because they valued themselves highly on account of their descent from Abraham, See Barnes "Mt 3:9" and because the promise of the Messiah had been specially given to him. And whosoever, etc. Proselytes. See Barnes "Ac 13:16". Is the word of this salvation sent. This message of salvation. It was sent particularly to the Jewish people. The Saviour was sent to that nation, Mt 15:24 and the design was to offer to them first the message of life. See Barnes "Ac 13:46". {g} "feareth God, to you" Mt 10:6 {+} "word of this salvation" "Doctrine" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 27 Verse 27. Because they knew him not. The statement in this verse is designed, not to reproach the Jews at Jerusalem, but to introduce the fact that Jesus had died, and had risen again. With great wisdom and tenderness, he speaks of his murderers in such a manner as not to exasperate, but as far as possible to mitigate their crime. There was sufficient guilt in the murder of the Son of God to overwhelm the nation with alarm, even after all that could be said to mitigate the deed. See Ac 2:23,36,37. When Paul says, "They knew him not," he means, that they did not know him to be the Messiah, (see 1 Co 2:8) they were ignorant of the true meaning of the prophecies of the Old Testament; they regarded him as an impostor. See Barnes "Ac 3:17". Nor yet the voices of the Prophets. Neither the meaning of the predictions in the Old Testament, respecting the Messiah. They expected a prince, and a conqueror, but did not expect a Messiah poor and despised, and a man of sorrows, and that was to die on a cross. Which are read every sabbath day. In the synagogues. Though the Scriptures were read so constantly, yet they were ignorant of their true meaning. They were blinded by pride, and prejudice, and preconceived opinions. Men may often m this way read the Bible a good part of their lives, and, for want of attention, or of a humble mind, never understand it. They have fulfilled them, etc. By putting him to death they have accomplished what was foretold. {++} "voices of the Prophets" "Words" {h} "they have fulfilled them" Lu 24:20,44 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 28 Verse 28. And though they found, etc. They found no crime which deserved death. This is conclusively shown by the trial itself. After all their efforts; after the treason of Judas; after their employing false witnesses; still no crime was laid to his charge. The sanhedrim condemned him for blasphemy; and yet they knew that they could not substantiate this charge before Pilate, and they therefore endeavoured to procure his condemnation on the ground of sedition. Comp. Lu 22:70,71, with Lu 23:1,2. Yet desired they Pilate, etc. Mt 27:1,2; Lu 23:4,6. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 29 Verse 29. They took him down, etc. That is, it was done by the Jews, Not that it was done by those who put him to death, but by Joseph of Arimathea, a Jew, and by Nicodemus, and their companions. Paul is speaking of what was done to Jesus by the Jews at Jerusalem; and he does not affirm that the same persons put him to death and laid him in a tomb, but that all this was done by Jews. See Joh 19:38,39. {*} "tree" "cross" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 30 Verse 30. But God raised him, See Barnes "Ac 2:23,24". s __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 31 Verse 31. And he was seen. See Barnes "Mt 28:20". Many days Forty day, Ac 1:3. Of them which came up. By the apostles particularly. He was seen by others; but they are especially mentioned as having been chosen for this object, to bear witness to him, and as having been particularly qualified for it. {i} "seen many days" Ac 1:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 32 Verse 32. And we. We who are present. Paul and Barnabas. Declare unto you glad tidings We preach the gospel--the good news. To a Jew, nothing could be more grateful intelligence than that the Messiah had come; to a sinner convinced of his sins, nothing can be more cheering than to hear of a Saviour. The promises, etc. The promise here refers to all that had been spoken in the Old Testament respecting the advent, sufferings, death, and resurrection of Christ. {a} "promise" Ro 4:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 33 Verse 33. God hath fulfilled. God has completed, or carried into effect, by the resurrection of Jesus. He does not say that all the promise had reference to his resurrection; but his being raised up completed or perfected the fulfillment of the promises which had been made respecting him. In the second psalm. Ps 2:7. Thou art my Son. This psalm has been usually understood as referring to the Messiah. See Barnes "Ac 4:25". This day have I begotten thee. It is evident that Paul uses the expression here as implying that the Lord Jesus is called the Son of God because he raised him up from the dead; and that he means to imply that it was for this reason that he is so called in the psalm. This interpretation of an inspired apostle fixes the meaning of this passage in the psalm; and proves that it is not there used with reference to the doctrine of eternal generation, or to his incarnation, but that he is here called his Son because he was raised from the dead. And this interpretation accords with the scope of the psalm. In Ps 2:1-3, the psalmist records the combination of the rulers of the earth against the Messiah, and their efforts to cast off his reign. This was done, and the Messiah was rejected. All this pertains, not to his previous existence, but to the Messiah on the earth. In Ps 2:4,5, the psalmist shows that their efforts should not be successful; that God would laugh at their designs; that is, that their plans should not succeed. In Ps 2:6,7, he knows that the Messiah would be established as a King; that this was the fixed decree, that he had begotten him for this. All this is represented as subsequent to the raging of the heathen, and to the counsel of the kings against him, and must, therefore, refer not to his eternal generation, or his incarnation, but to something succeeding his death; that is, to his resurrection, and establishment as King at the right hand of God. This interpretation by the apostle Paul proves, therefore, that this passage is not to be used to establish the doctrine of the eternal generation of Christ. Christ is called the Son of God from various reasons. In Lu 1:35, because he was begotten by the Holy Ghost. In this place, on account of his resurrection. In Ro 1:4, it is also said, that he was declared to be the Son of God by the resurrection from the dead. See Barnes "Ro 1:4". The resurrection from the dead is represented as in some sense the beginning of life, and it is with reference to this that the terms Son, and begotten from the dead, are used, as the birth of a child is the beginning of life. Thus Christ is said, Col 1:18, to be "the first, born from the dead" and thus in Re 1:5, he is called "the first-begotten of the dead," and with reference to this renewal or beginning of life he is called a Son. In whatever other senses he is caned a Son in the New Testament, yet it is here proved, (1.) that he is called a Son from his resurrection; and, (2.) that this is the sense in which the expression in the psalm is to be used. This day. The day, in the mind of the psalmist and of Paul, of his resurrection. Many efforts have been made, and much learned criticism has been expended, to prove that this refers to eternity, or to his pre-existence. But the signification of the word, which never refers to eternity, and the connexion, and the obvious intention of the speaker, is against this. Paul understood this manifestly of the resurrection, This settles the inquiry, and this is the indispensable interpretation in the psalm itself. Have I begotten thee. This evidently cannot be understood in a literal sense. It literally refers to the relation of an earthly father to his children; but in no such sense can it be applied to the relation of God the Father to the Son. It must therefore be figurative. The word sometimes figuratively means to produce, to cause to exist in any way. 2 Ti 2:23: "Unlearned questions avoid, knowing that they do gender [beget] strifes." It refers also to the labours of the apostles in securing the conversion of stoners to the gospel. 1 Co 4:15: "In Christ Jesus I have begotten you through the gospel." Phm 1:10: "Whom [Onesimus] I have begotten in my bonds." It is applied to Christians, Joh 1:13, "Which were born [begotten] not of blood, etc., but of God." Joh 3:3: "Except a man be born [begotten] again," etc. In all these places it is used in a figurative sense to denote the commencement of spiritual life by the power of God attending the truth; raising up sinners from the death of sin; or so producing spiritual life as that they should sustain to God the relation of sons. Thus he raised up Christ from the dead; imparted life to his body; by his own power restored him; and hence is said figuratively to have begotten him from the dead, and hence sustains towards the risen Saviour the relation of Father. Comp. Col 1:18; Re 1:5; Heb 1:5. {b} "thou art my Son" Ps 2:7. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 34 Verse 34. And as concerning. In further proof of that. To show that he actually did it, he proceeds to quote another passage of Scripture. No more to return to corruption. The word corruption is usually employed to denote putrefaction, or the mouldering away of a body in the grave; its returning to its native dust. But it is certain Ac 13:35; See Barnes "Ac 2:27" that the body of Christ never in this sense saw corruption. The word is therefore used to denote death, or the grave, the cause and place of corruption, The word is thus used in the Septuagint. It means here simply that he should not again die. He said on this wise. He said thus, outwv. I will give you. This quotation is made from Isa 55:3. It is quoted from the Septuagint, with a change of but one word, not affecting the sense. In Isaiah the passage does not refer particularly to the resurrection of the Messiah; nor is it the design of Paul to affirm that it does. His object in this verse is not to prove that he would rise from the dead; but that being risen, he would not again die. That the passage in Isaiah refers to the Messiah there can be no doubt, Isa 55:1,4. The passage here quoted is an address to the people, an assurance to them that the promise made to David should be performed; a solemn declaration that he would make an everlasting covenant with them through the Messiah, the promised descendant of David. The sure mercies of David. The word mercies here refers to the promise made to David; the mercy or favour shown to him by promising to him a successor, that should not fail to sit on his throne, 2 Sa 7:16; Ps 89:4,6; 132:11,12. These mercies and these promises are called "sure," as being true, or unfailing; they should certainly be accomplished. Comp. 2 Co 1:20. The word David here does not refer, as many have supposed, to the Messiah, but to the king of Israel God made to David a promise, a certain pledge; he bestowed on him this special mercy, in promising that he should have a successor who should sit for ever on his throne. This promise was understood by the Jews, and is often referred to in the New Testament, as relating to the Messiah. And Paul here says that that promise here is fulfilled. The only question is, how it refers to the subject on which Paul was immediately discoursing. That point was not mainly to prove his resurrection, but to show particularly that he would never die again, or that he would for ever live and reign. And the argument is, that as God had promised that David should have a successor who should sit for ever on his throne; and as this prediction now terminated in the Messiah, the Lord Jesus, it followed that, as that promise was sure and certain, he would never die again. He must live, if the sure promise was fulfilled. And though he had been put to death, yet under that general promise was the certainty that he would live again. The meaning is, it was impossible that the Messiah, the promised successor of David, the perpetual occupier of his throne, should remain under the power of death. Under this assurance the church now reposes its hopes. Zion's King now lives, ever able to vindicate and save his people. {*} "this wise" "thus" {1} ta osia or, just things; which word the Seventy, both in the place of Isa 55:3, and in many others, use for that which in the Hebrew, mercies __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 35 Verse 35. Wherefore did. To the same intent or end. In the proof of the same thing--that he must rise and live for ever. He saith. God says by David; or David declares the promises made by God. In another Psalm; Ps 16:10. Thou shalt not suffer, etc. See Barnes "Ac 2:27". {c} "in another Psalm" Ps 16:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 36 Verse 36. For David, etc. This verse is designed to show that the passage in Ps 16 could not refer to David, and must therefore relate to some other person. In Ac 13:37, it is affirmed that this could refer to no one, in fact, but to the Lord Jesus. After he had served his own generation. See the margin. Syriac, "David in his own generation having served the will of God, and slept," etc. Arabic, "David served in his own age, and saw God." The margin probably most correctly expresses the sense of the passage. To serve a generation, or an age, is an unusual and almost unintelligible expression. Fell of sleep. Greek, slept; that is, died. This is the usual word to denote the death of saints. It is used of David in 1 Ki 2:10. See Barnes "Mt 27:52". And was laid unto, etc. And was buried with his fathers, etc., 1 Ki 2:10. And saw corruption. Remained in the grave, and returned to his native dust. See this point argued more at length by Peter, in Ac 2:29-32, and explained See Barnes "Ac 2:29, and Ac 2:30-30. {2} "after he had served" "after he had in his own age served the will of God" {d} "fell on sleep" 1 Ki 2:10 {+} "laid" "gathered" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 37 Verse 37. But he, whom God raised again. The Lord Jesus. Saw no corruption. Was raised without undergoing the usual change that succeeds death. As David had returned to corruption, and the Lord Jesus had not, it followed that this passage in Ps 16 referred to the Messiah. {a} "raised again" Ac 2:24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 38 Verse 38. Be it known, etc. Paul, having proved his resurrection, and shown that he was the Messiah, now state the benefits that were to be derived from his death. Through this man. See Barnes "Lu 24:47". {b} "through this man" Da 9:24; Lu 24:47; 1 Jo 2:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 39 Verse 39. And by him. By means of him; by his sufferings and death. All that believe. See Barnes "Mr 16:16". Are justified. Are regarded and treated as if they were righteous. They are pardoned, and admitted to the favour of God, and treated as pardoned sinners, and as if they had not offended. See this point explained in See Barnes "Ro 1:17"; See Barnes "Ro 3:24, See Barnes "Ro 3:25"; See Barnes "Ro 4:1, and Ro 4:2-8. From all things. From the guilt of all offences. All will be pardoned. From which ye could not, etc. The law of Moses commanded what was to be done. It appointed sacrifices and offerings, as typical of a greater Sacrifice. But the same apostle has fully shown, in the Epistle to the Hebrews, that those sacrifices could not take away sin, Heb 9:7-14; Heb 10:1-4,11. The design of the law was not to reveal a way of pardon. That was reserved to be the peculiar purpose of the gospel. The law of Moses. The commands and institutions which he, under the direction of God, established. {c} "by him" Isa 53:11; Hab 2:4; Ro 3:28; 8:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 40 Verses 40,41. Beware therefore. Avoid that which is threatened. It will come on some; and Paul exhorted his hearers to beware lest it should come on them. It was the more important to caution them against this danger, as the Jews held that they were safe. Lest that come. That calamity, that threatened punishment. In the prophets. In that part of the Scriptures called "the prophets." The Jews divided the Old Testament into three parts, of which "the book of the prophets" was one. See Barnes "Lu 24:44". The place where this is recorded is Hab 1:5. It is not taken from the Hebrew, but substantially from the Septuagint. The original design of the threatening was to announce the destruction that would come upon the nation by the Chaldeans. The original threatening was fulfilled. But it was as applicable to the Jews in the time of Paul as in the time of Habakkuk. The principle of the passage is, that if they held in contempt the doings of God, they would perish. The work which God was to do by means of the Chaldeans was so fearful, so unusual, and so remarkable, that they would not believe it in time to avoid the calamity. In the same way, that which God did in giving a Messiah so little in accordance with their expectation, the manner of the introduction of his kingdom by miracles, and the gift of his Spirit, was so much at variance with their expectations, that they might see it, yet disbelieve it; they might have the fullest proof, and yet despise it; they might wonder, and be amazed and astonished, and unable to account for it, and yet refuse to believe it, and be destroyed. Behold, ye despisers. Heb. "Behold, ye among the heathen." The change from this expression to "ye despisers" was made by the Septuagint translators, by a very slight change in the Hebrew word--probably from a variation in the copy which they used. It arose from reading HEBREW instead of HEBREW Bogedim instead of Baggoin. The Syriac, the Arabic, as well as the Seventy, follow this reading. And wonder. Heb. "And regard, and wonder marvellously." And perish. This is not in the Hebrew, but is in the Septuagint and the Arabic. The word means, literally, to be removed from the sight, to disappear; and then to corrupt, defile, destroy, Mt 6:16,19. The word, however, may mean, to be suffused with shame; to be overwhelmed and confounded, (Schleusner;) and it may perhaps have this meaning here, answering to the Hebrew. The word used here is not that which is commonly employed to denote eternal perdition; though Paul seems to use it with reference to their destruction for rejecting the gospel. For I work a work. I do a thing. The thing to which the prophet Habakkuk referred was that God would bring upon them the Chaldeans, that would destroy the temple and nation. In like manner Paul says that God in that time might bring upon the nation similar calamities. By rejecting the Messiah and his gospel, and by persevering in wickedness, they would bring upon themselves the destruction of the temple, and city, and nation. It was this threatened destruction, doubtless, to which the apostle referred. Which ye shall in no wise believe. Which you will not believe. So remarkable, so unusual, so surpassing anything which had occurred. The original reference in Habakkuk is to the destruction of the temple by the Chaldeans--a thing which the Jews would not suppose could happen. The temple was so splendid; it had been built by the direction of God; it had been so long under his protection, that they would suppose that it could not be given into the hands of their enemies to be demolished. And even though it were predicted by a prophet of God, still they would not believe it. The same feelings the Jews would have respecting the temple and city in the time of Paul. Though it was foretold by the Messiah, yet they were so confident that it was protected by God, that they would not believe that it could possibly be destroyed. The same infatuation seems to have possessed them during the siege of the city by the Romans. Though a man, etc. Though it be plainly predicted. We may learn, (1.) that men may see, and be amazed at the works of God, and yet be destroyed. (2.) There may be a prejudice so obstinate that even a Divine revelation will not remove it. (3.) The fancied security of sinners will not save them. (4.) There are men who will not believe in the possibility of their being lost, though it be declared by the prophets, by apostles, by the Saviour, and by God. They will still remain in fancied security, and suffer nothing to alarm or rouse them. But (5.) the fancied security of the Jews furnished no safety against the Babylonians or the Romans. Nor will the indifference and unconcern of sinners furnish any security against the dreadful wrath of God. Yet there are multitudes who live amidst the displays of God's power and mercy in the redemption of sinners; who witness the effects of his goodness and truth in revivals of religion, who live to despise it all; who are amazed and confounded by it; and who shall yet perish. {d} "in the prophets" Isa 29:14; Hab 1:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 41 Verse 41. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 42 Verse 42. And when the Jews, etc. There is a great variety in the Mss. on this verse; and in the ancient versions. Griesbach and Knapp read it, "And when they were gone out, they besought them that these words might be spoken," etc. The Syriac reads it, "When they departed from them, they sought from them that these words might be spoken to them on another Sabbath." The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them," etc. If these readings be correct, then the meaning is, that some of the Jews exhorted the apostles to proclaim these truths at some other time; particularly to the Gentiles. The MSS. greatly vary in regard to the passage, and it is perhaps impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine--of which, however, there is very little evidence--the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas, Ac 13:43. The Gentiles besought. This expression is wanting in the Vulgate, Coptic, Arabic, and Syriac versions, and in a great many Mss.--Mill It is omitted by Griesbach, Knapp, etc., and is probably spurious. Among other reasons which may be suggested why it is not genuine, this is one, that it is not evident or probable that the Gentiles were in the habit of attending the synagogue. Those who attended there were called proselytes. The expression, if genuine, might mean, either that the Gentiles besought, or that they besought the Gentiles. The latter would be the more probable meaning. The next sabbath. The margin has probably the correct rendering of the passage. The meaning of the verse is, that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath. {1} "next Sabbath" "In the week between; or, in the Sabbath between" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 43 Verse 42. And when the Jews, etc. There is a great variety in the Mss. on this verse; and in the ancient versions. Griesbach and Knapp read it, "And when they were gone out, they besought them that these words might be spoken," etc. The Syriac reads it, "When they departed from them, they sought from them that these words might be spoken to them on another Sabbath." The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them," etc. If these readings be correct, then the meaning is, that some of the Jews exhorted the apostles to proclaim these truths at some other time; particularly to the Gentiles. The MSS. greatly vary in regard to the passage, and it is perhaps impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine--of which, however, there is very little evidence--the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas, Ac 13:43. The Gentiles besought. This expression is wanting in the Vulgate, Coptic, Arabic, and Syriac versions, and in a great many Mss.--Mill It is omitted by Griesbach, Knapp, etc., and is probably spurious. Among other reasons which may be suggested why it is not genuine, this is one, that it is not evident or probable that the Gentiles were in the habit of attending the synagogue. Those who attended there were called proselytes. The expression, if genuine, might mean, either that the Gentiles besought, or that they besought the Gentiles. The latter would be the more probable meaning. The next sabbath. The margin has probably the correct rendering of the passage. The meaning of the verse is, that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath. {1} "next Sabbath" "In the week between; or, in the Sabbath between" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 44 Verse 44. And the next sabbath day. This was the regular day for worship, and it was natural that a greater multitude should convene on that day than on the other days of the week. Came almost the whole city. Whether this was in the synagogue is not affirmed; but it is probable that that was the place where the multitude convened. The news of the presence of the apostles, and of their doctrines, had been circulated doubtless by the Gentiles who had heard them, and curiosity attracted the multitude to hear them. Comp. See Barnes "Ac 13:7". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 45 Verse 45. They were filled with envy. Greek, zeal. The word here denotes wrath, indignation, that such multitudes should be disposed to hear a message which they rejected, and which threatened to overthrow their religion. Spake against. Opposed the doctrine that Jesus was the Messiah; that the Messiah would be humble, lowly, despised, and put to death, etc. Contradicting. Contradicting the apostles. This was evidently done in their presence, Ac 13:46, and would cause great tumult and disorder. And blaspheming. See Barnes "Mt 9:3". The sense evidently is, that they reproached and vilified Jesus of Nazareth; they spake of him with contempt and scorn. To speak thus of him is denominated blasphemy, Lu 22:66. When men are enraged, they little regard the words which they utter, and little care how they may be estimated by God. When men attached to sect and party, in religion or politics, have no good arguments to employ, they attempt to overwhelm their adversaries by bitter and reproachful words. Men in the heat of strife, and in professed zeal for peculiar doctrines, and for sect and party, more frequently utter blasphemy than they are aware. Precious and pure doctrines are often thus vilified, because we do not believe them; and the heart of the Saviour is pierced anew, and his cause bleeds by the wrath and wickedness of his professed friends. Comp. Ac 18:6. {b} "contradicting" Ac 18:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 46 Verse 46. Waxed bold. Became bold; spake boldly and openly. They were not terrified by their strife, or alarmed by their opposition. The contradictions and blasphemies of sinners often show that their consciences are alarmed; that the truth has taken effect; and then is not the time to shrink, but to declare more fearlessly the truth. It was necessary. It was so designed; so commanded. They regarded it as their duty to offer the gospel first to their own countrymen. See Barnes "Lu 24:47". Ye put it from you. Ye reject it. And judge yourselves. By your conduct, by your rejecting it, you declare this. The word judge here does not mean they expressed such an opinion, or that they regarded themselves as unworthy of eternal life; for they thought just the reverse; but that by their conduct they CONDEMNED themselves. By such conduct they did in fact pass sentence on themselves, and show that they were unworthy of eternal life, and of having the offer any farther made to them. Sinners by their conduct do in fact condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any farther, eternal life. See Barnes "Mt 7:6". Unworthy, etc. Unfit to be saved. They had deliberately and solemnly rejected the gospel, and thus shown that they were not fitted to enter into everlasting life. When men, even but once, deliberately and solemnly reject the offers of God's mercy, it greatly endangers their salvation. The probability is, that they then put the cup of salvation for ever away from themselves. The gospel produces an effect wherever it is preached. And when sinners are hardened, and spurn the gospel, it may often be the duty of ministers to turn their efforts towards others, where they may have more prospect of success. A man will not long labour on a rocky, barren, sterile soil, when there is near him a rich and fertile valley that will abundantly reward the pains of cultivation. Lo, we turn, etc. We shall offer salvation to them, and devote ourselves to seeking their salvation. {c} "first have been spoken" Mt 10:6; Lu 24:47; Ro 1:16 {d} "we turn to the Gentiles" De 32:21; Mt 21:43; Ro 10:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 47 Verse 47. For so, etc. Paul, as usual, appeals to the Scriptures in order to justify his course. He here appeals to the Old Testament, rather than to the command of the Saviour, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Jesus of Nazareth. I have set thee, etc. I have constituted or appointed thee. This passage is found in Isa 49:6. That it refers to the Messiah there can be no doubt. From the fortieth chapter of Isaiah to the end of the prophecies, Isaiah had a primary and main reference to the times of the Messiah. To be a light. See Barnes "Joh 1:4". Of the Gentiles. This was in accordance with the uniform doctrines of Isaiah, Isa 42:1; 44:3; 60:3,5,16; 61:6,9; 62:2; 66:12. Comp. Ro 15:9-12. For salvation. To save sinners. Unto the ends of the earth, To all lands; in all nations. See Barnes "Ac 1:8". {e} "saying" Isa 49:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 48 Verse 48. When the Gentiles heard this. Heard that the gospel was to be preached to them. The doctrine of the Jews had been, that salvation was confined to themselves. The Gentiles rejoiced that from the mouths of Jews they now heard a different doctrine. They glorified the word of the Lord.They honoured it as a message from God; they recognized and received it as the word of God. The expression conveys the idea of praise on account of it, and of reverence for the message as the word of God. And as many as were ordained. osoi hsan tetagmenoi, Syriac, "Who were destined," or constituted. Vulgate, "As many as were foreordained (quotquot erant praeordinati) to eternal life believed." There has been much difference of opinion in regard to this expression. One class of commentators have supposed that it refers to the doctrine of election-- to God's ordaining men to eternal life; and another class, to their being disposed themselves to embrace the gospel--to those among them who did not reject and despise the gospel, but who were disposed and inclined to embrace it. The main inquiry is, what is the meaning of the word rendered ordained? The word is used but eight times in the New Testament. Mt 28:16, "Into a mountain where Jesus had appointed them," i.e., previously appointed, or commanded them--before his death. Lu 7:8. "For I also am a man set under authority"--appointed, or designated, as a soldier, to be under the authority of another. Ac 15:2. "They determined that Paul and Barnabas, etc., should go to Jerusalem." Ac 22:10, "It shall be told thee of all things which are appointed for thee to do;" Ac 28:23, "And when they had appointed him a day," etc. Ro 13:1, "The powers that be, are ordained of God." 1 Co 16:15, "They have addicted themselves to the ministry of saints." The word tassw, or tattw, properly means to place; to place in a certain rank or order. Its meaning is derived from arranging or disposing a body of soldiers in regular order; to arrange in military order. In the places which have been mentioned above, the word is used to denote the following things: (1.) To command, or to designate, Mt 28:16; Ac 22:10; 28:23. (2.) To institute, constitute, or appoint, Ro 13:1. Comp. 2 Sa 7:11; 1 Sa 22:7. (3.) To determine, to take counsel, to resolve, Ac 15:2 (4.) To subject to the authority of another, Lu 7:8. (5.) To addict to; to devote to, 1 Co 16:15. The meaning may be thus expressed: (1.) The word is never used to denote an internal disposition or inclination arising from one's own self. It does not mean that they disposed themselves to embrace eternal life. (2.) It has uniformly the notion of an ordering, disposing, or arrangement from without, i.e., from some other source than the individual himself; as of a soldier, who is arranged or classified according to the will of the proper officer. In relation to these persons it means, therefore, that they were disposed or inclined to this from some other source than themselves. (3.) It does not properly refer to an eternal decree, or directly to the doctrine of election; though that may be inferred from it; but it refers to their being THEN IN FACT disposed to embrace eternal life. They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. It refers not to an eternal decree, but that then there was such an influence as to dispose them, or incline them, to lay hold on salvation. That this was done by the influence of the Holy Spirit, is clear from all parts of the New Testament, Tit 3:5,6; Joh 1:13. It was not a disposition or arrangement originating with themselves, but with God. (4.) This implies the doctrine of election. It was in fact that doctrine expressed. It was nothing but God's disposing them to embrace eternal life. And that he does this according to a plan in his own mind--a plan which is unchangeable as God himself is unchangeable--is clear from the Scriptures. Comp. Ac 18:10; Ro 8:28-30; 9:15,16,21,23 Eph 1:4,5,11. The meaning may be expressed in few words:-- who were THEN disposed, and in good earnest determined, to embrace eternal life, by the operation of the grace of God on their hearts. Eternal life. Salvation. See Barnes "Joh 3:36". {f} "as many as were ordained" Ac 2:47; Ro 8:30 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 49 Verse 49. No Barnes text on this verse. {*} "region" "Country" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 50 Verse 50. But the Jews stirred up. Excited opposition. Honourable women. See Barnes "Mr 15:43". Women of influence, and connected with families of rank. Perhaps they were proselytes, and were connected with the magistrates of the city. And raised persecution. Probably on the ground that they produced disorder and excitement. The aid of "chief men" has often been called in to oppose revivals of religion, and to put a period, if possible, to the spread of the gospel. Out of their coasts. Out of the regions of their country; out of their province. {a} "raised persecution" 2 Ti 3:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 51 Verse 51. But they shook off the dust, etc. See Barnes "Mt 10:14". And came into Iconium. This was the capital of Lycaonia. It is now called Cogni, or Lonieh, and is the capital of Caramania. {b} "shook off the dust" Mr 6:11; Lu 9:5; Ac 18:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 13 - Verse 52 Verse 52. And the disciples. The disciples in Antioch. Were filled with joy. This happened even in the midst of persecution, and is one of the many evidences that the gospel is able to fill the soul with joy, even in the severest trials. {c} "filled with joy" Mt 5:12 {*} "Holy Ghost" "Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 1 CHAPTER XIV Verse 1. In Iconium. See Barnes "Ac 13:51". In this place it appears that Timothy became acquainted with Paul and his manner of life, 2 Ti 3:10,11. So spake. Spake with such power--their preaching was attended so much with the influence of the Spirit, And also of the Greeks. Probably proselytes from the Greeks, who were in the habit of attending the synagogue. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 2 Verse 2. But the unbelieving Jews, etc. See Barnes "Ac 13:50". And made their minds evil affected. Irritated, or exasperated them. ¶ Against the brethren. One of the common appellations by which Christians were known. {+} "affected" "ill-affected" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 3 Verse 3. Long time therefore. In this city they were not daunted by persecution. It seems probable that there were here no forcible or public measures to expel them, as there had been at Antioch, Ac 13:50, and they therefore regarded it as their duty to remain. God granted them here also great success, which was the main reason for their continuing a long time. Persecution and opposition may be attended often with signal success to the gospel. Speaking boldly in the Lord. In the cause of the Lord Jesus; or in his name and authority. Perhaps also the expression includes the idea of their trusting in the Lord. Which gave testimony. Bore witness to the truth of their message by working miracles, etc. Comp. Mr 16:20. This was evidently the Lord Jesus to whom reference is here made; and it shows that he was still, though bodily absent from them, clothed with power, and still displayed that power in the advancement of his cause. The conversion of sinners accomplished by him is always a testimony as decided as it is cheering to the labours and messages of his servants. Unto the word of his grace. His gracious word, or message. And granted signs, etc. Miracles. See Barnes "Ac 2:22". {+} "boldly in the Lord" "concerning" {*} "which" "who" {d} "gave testimony" Mr 16:20; Heb 2:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 4 Verse 4. Was divided. Into parties. Greek, There was a schism. escisyh. And part held with the Jews. Held to the doctrines of the Jews, in opposition to the apostles. A revival of religion may produce excitement by the bad passions of opposers. The enemies of the truth may form parties, and organize opposition. It is no uncommon thing even now for such parties to be formed; but the fault is not in Christianity. It lies with those who form a party against religion, and who confederate themselves, as was done here, to oppose it. {e} "part held with the Jews" Ac 28:24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 5 Verse 5. An assault made. Greek, A rush--ormh. It denotes an impetuous excitement and aggression; a rush to put them to death. It rather describes a popular tumult than a calm and deliberate purpose. There was a violent, tumultuous excitement. Both of the Gentiles, etc. Of that part of them which was opposed to the apostles. To use them despitefully. See Barnes "Mt 5:44". To reproach them; to bring contempt upon them; to injure them. To stone them. To put them to death by stoning; probably as blasphemers, Ac 7:57-59. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 6 Verse 6. They were ware of it. They were in some way informed of the excitement and of their danger. And fled unto Lystra. This was a city of Lycaonia, and was a few miles south of Iconlure. It is now called Latik. And Derbe. Derbe was a short distance east of Lystra. Cities of Lycaonia. Lycaonia was one of the provinces of Asia Minor. It had Galatia north, Pisidia south, Cappadocia east, and Phrygia west. It was formerly within the limits of Phrygia, but was erected into a separate province by Augustus. And unto the region, etc. The adjacent country. Though persecuted, they still preached; and though driven from one city, they fled into another. This was the direction of the Saviour, Mt 10:23. {|} "ware of it" "aware" {f} "fled unto Lystra" Mt 10:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 7 Verse 7. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 8 Verse 8. And there sat. There dwelt, Mt 9:1-6; Ac 18:11. (Margin.) The word sat, however, indicates his usual posture; his helpless condition. Such persons commonly sat at the wayside, or in some public place, to ask for alms, Mr 10:46. Impotent in his feet--adunatov. Without any power. Entirely deprived of the use of his feet. Being a cripple. Lame. Who never had walked. The miracle, therefore, would be more remarkable, as the man would be well known, and there could be no plea that there was an imposition. As they were persecuted from place to place, and opposed in every manner, it was desirable that a signal miracle should be performed to carry forward and establish the work of the gospel. {*} "impotent" "infirm" {g} "cripple" Ac 3:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 9 Verse 9. Who stedfastly beholding him. Fixing his eyes intently on him. See Barnes "Ac 1:10". And perceiving. How he perceived this, is not said. Perhaps it was indicated by the ardour, humility, and strong desire depicted in his countenance. He had heard Paul, and perhaps the apostle had dwelt particularly on the miracles with which the gospel had been attested. The miracles wrought also in Iconium had doubtless also been heard of in Lystra. Had faith to be healed. Compare Notes, See Barnes "Mt 9:21, See Barnes "Mt 9:22, See Barnes "Mt 9:28, See Barnes "Mt 9:29"; See Barnes "Lu 7:50"; See Barnes "Lu 17:19 See Barnes ""Lu 18:42" {a} "had faith" Mt 9:28,29 {*} "to be healed" "cured" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 10 Verse 10. Said with a loud voice. See Barnes "Joh 11:43". And he leaped. See Barnes "Ac 3:8; comp. Isa 35:6. {b} "leaped and walked" Isa 35:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 11 Verse 11. They lifted up their voices. They spoke with astonishment, such as might be expected when it was supposed that the gods had come down. In the speech of Lycaonia. What this language was has much puzzled commentators. It was probably a mixture of the Greek and Syriac. In that region generally the Greek was usually spoken with more or less purity; and from the fact that it was not far from the regions of Syria, it is probable that the Greek language was corrupted with this foreign admixture. The gods, etc. All the region was idolatrous. The gods which were worshipped there were those which were worshipped throughout Greece. Are come down. The miracle which Paul had wrought led them to suppose this. It was evidently beyond human ability, and they had no other way of accounting for it than by supposing that their gods had personally appeared. In the likeness of men. Many of their gods were heroes, whom they worshipped after they were dead. It was common among them to suppose that the gods appeared to men in human form. The poems of Homer, of Virgil etc., are filled with accounts of such appearances; and the only way in which they supposed the gods to take knowledge of human affairs, and to aid men, was by their personally appearing in this form. See Homer's Odyssey, xvii. 485; Catullus, 64, 384; Ovid's Metamorphosis, i. 212. (Kuinoel) Thus Homer says: For in similitude of strangers oft The gods, who can with ease all shapes assume, Repair to populous cities, where they mark Th'outrageous and the righteous deeds of men.--COWPER Among the Hindoos, the opinion has been prevalent that there have been many incarnations of their gods. {+} "lifted up" "raised" {c} "gods" Ac 18:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 12 Verse 12. And they called Barnabas, Jupiter. Jupiter was represented as the most powerful of all the gods of the ancients. He was represented as the son of Saturn and Ops, and was educated in a cave on Mount Ida, in the island of Crete. The worship of Jupiter was almost universal. He was the Ammon of Africa, the Belus of Babylon, the Osiris of Egypt. His common appellation was, the father of gods and men. He was usually represented as sitting upon a golden or an ivory throne, holding in one hand a thunderbolt, and in the other a sceptre of cypress. His power was supposed to extend over other gods; and everything was subservient to his will, except the fates. There is the most abundant proof that he was worshipped in the region of Lycaonia, and throughout Asia Minor. There was, besides, a fable among the inhabitants of Lycaonia that Jupiter and Mercury had once visited that place, and had been received by Philemon. The whole fable is related by Ovid, (Metam. 8, 611, etc.) And Paul, Mercarius. Mercury, called by the Greeks Hermes, was a celebrated god of antiquity. No less than five of this name are mentioned by Cicero. The most celebrated was the son of Jupiter and Msia. He was the messenger of the gods, and of Jupiter in particular; he was the patron of travellers and shepherds; he conducted the souls of the dead into the infernal regions; and he presided over orators, and declaimers, and merchants; and he was also the god of thieves, pickpockets, and all dishonest persons. He was regarded as the god of eloquence; and as light, rapid, and quick in his movements. The conjecture of Chrysostom is, that Barnabas was a large, athletic man, and was hence taken for Jupiter; and Paul was small in his person, and was hence supposed to be Mercury. Because he was the chief speaker. The office of Mercury was to deliver the messages of the gods; and as Paul only had been discoursing, he was supposed to be Mercury. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 13 Verse 13. Then the priest of Jupiter. He whose office it was to conduct the worship of Jupiter, by offering sacrifices, etc. Which was before their city. The word" which" here refers not to the priest, but to Jupiter. The temple or image of Jupiter was in front of their city, or near the gates. Ancient cities were supposed to be under the protection of particular gods; and their image, or a temple for their worship, was placed commonly in a conspicuous place at the entrance of the city. Brought oxen. Probably brought two--one to be sacrificed to each. It was common to sacrifice bullocks to Jupiter. And garlands. The victims of sacrifice were usually decorated with ribands and chaplets of flowers. See Kuinoel. Unto the gates. The gates of the city, where were the images or temple of the gods. Would have done sacrifice. Would have offered sacrifice to Barnabas and Paul. This the priest deemed a part of his office. And here we have a remarkable and most affecting instance of the folly and stupidity of idolatry. {d} "and would have done" Da 2:46 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 14 Verse 14. Which when the apostles. Barnabas is called an apostle because he was sent forth by the church on a particular message, Ac 13:3; comp. Ac 14:26; not because he had been chosen to the peculiar work of the apostleship--to bear witness to the life and resurrection of Christ. See Barnes "Ac 1:22" They rent their clothes. As an expression of their abhorrence of what they were doing, and of their deep grief that they should thus debase themselves by offering worship to men. See Barnes "Mt 26:65". {e} "rent their clothes" Mt 26:65 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 15 Verse 15. And saying, Sirs. Greek, Men. Why do ye these things?. This is an expression of solemn remonstrance at the folly of their conduct in worshipping those who were men. The abhorrence which they evinced at this may throw strong light on the rank and character of the Lord Jesus Christ. When an offer was made to worship Paul and Barnabas, they shrank from it with strong expressions of indignation and abhorrence. Yet when similar worship was offered to the Lord Jesus, when he was addressed by Thomas in the language of worship, "My Lord and my God," (Joh 20:28,) he commended the disciple. For this act he uttered not the slightest reproof. Nay, he approved it, and expressed his approbation of others who should also do it, Joh 20:29; comp. Joh 5:23. How can this difference be accounted for, except on the supposition that the Lord Jesus was Divine? Would he, if a mere man, receive homage as God, when his disciples rejected it with horror? Of like passions with you. We are men like yourselves. We have no claim, no pretensions to anything more. The word "passions" here means simply that they had the common feelings and propensities of men; we have the nature of men; the affections of men. It does not mean that they were subject to any improper passions, to ill temper, etc., as some have supposed; but that they did not pretend to be gods, We need food and drink; we are exposed to pain and sickness, and death." The Latin Vulgate renders it, "We are mortal like yourselves." The expression stands opposed to the proper conception of God, who is not subject to these affections, who is most blessed and immortal. Such a Being only is to be worshipped; and the apostles remonstrated strongly with them on Comp. Jas 5:17, "Elias [Elijah] was a man subject to like passions as we are," etc. That ye should turn from these vanities. That you should cease to worship idols. Idols are often called vanities, or vain things, De 32:21; 2 Ki 17:15; 1 Ki 16:13,26; Jer 2:5; 8:19; 10:8; Jon 2:8. They are called vanities, and often a lie, or lying vanities, as opposed to the living and true God, because they are unreal, because they have no power to help, because confidence in them is vain. Unto the living God. 1 Th 1:9. He is called the living God to distinguish him from idols. See Barnes "Mt 16:16". Which made heaven, etc. Who thus showed that he was the only proper object of worship. This doctrine, that there was one God, who had made all things, was new to them. They worshipped multitudes of divinities; and though they regarded Jupiter as the father of gods and men, yet they had no conception that all things had been formed from nothing by the will of one Infinite Being. {f} "We also" Ac 10:26; Jas 5:17; Re 19:10 {g} "vanities" 1 Sa 12:21; 1 Ki 16:13; Jer 14:22; Jon 2:8; 1 Co 8:4 {h} "the living God" 1 Th 1:9 {i} "which made" Ge 1:1; Ps 33:6; 146:6; Re 14:7 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 16 Verse 16. Who in times past. Previous to the gospel; in past ages. Suffered all nations. Permitted all nations; that is, all Gentiles. Ac 17:30, "And the times of this ignorance God winked at." To walk in their own ways. To conduct themselves without the restraints and instructions of a written law. They were permitted to follow their own reason and passions, and their own system of religion. He gave them no written laws, and sent to them no messengers. Why he did this, we cannot determine. It might have been, among other reasons, to show to the world conclusively, (1.) the insufficiency of reason to guide men in the matters of religion. The experiment was made under the most favourable circumstances. The most enlightened nations, the Greeks and Romans, were left to pursue the inquiry, and failed no less than the most degraded tribes of men. The trial was made for four thousand years, and attended with the same results everywhere. (2.) It showed the need of revelation to guide man. (3.) It evinced, beyond the possibility of mistake, the depravity of man. In all nations, in all circumstances, men had shown the same alienation from God. By suffering them to walk in their own ways, it was seen that those ways were sin, and that some power more than human was necessary to bring men back to God. {a} "in times past" Ps 81:12; Ac 17:30 {*} "nations" "The Gentiles" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 17 Verse 17. Nevertheless. Though he gave them no revelation. He left not himself without witness. He gave demonstration of his existence, and of his moral character. In that he did good. By doing good. The manner in which he did it he immediately specifies. Idols did not do good, or confer favours, and were therefore unworthy of their confidence. And gave us rain from heaven. Rain from above, from the clouds, Mr 8:11; Lu 9:54; 17:29; 21:11; Joh 6:31,32. Rain is one of the evidences of his goodness. Man could not cause it; and without it, regulated at proper intervals of time, and in proper quantities, the earth would soon be one wide scene of desolation. There is scarcely anything that more certainly indicates unceasing care and wisdom than the needful and refreshing showers of rain. The sun and stars move by fixed laws, whose operation we can see and anticipate. The falling of rain and dew is regulated by laws which we cannot trace, and seems therefore to be poured, as it were, directly from God's hollow hand. Ps 147:8, "Who covereth the heaven with clouds; who prepareth rain for the earth." "He sends his showers of blessings down, To cheer the plains below; He makes the grass the mountains crown, And corn in valleys grow. "The cheering wind, the flying cloud, Obey his mighty word: with songs and honours sounding loud, Praise ye the sovereign Lord."--WATTS And fruitful seasons. Seasons when the earth produces abundance. It is remarkable, and a shining proof of the Divine goodness, that so few seasons are unfruitful. The earth yields her increase; and the labours of the husbandman are crowned with success; and the goodness of God demands the expressions of praise. His ancient covenant God does not forget, Ge 8:22, though man forgets it, and disregards his great Benefactor. Filling our hearts with food. The word hearts is here used as a Hebraism, to denote persons themselves; filling us with food, etc. Comp. Mt 12:40. Gladness. Joy; comfort--the comfort arising from the supply of our constantly returning wants. This is proof of ever watchful goodness. It is demonstration at once that there is a God, and that he is good. It would be easy for God to withdraw these blessings, and leave us to want. A single word, or a single deviation from the fullness of benevolence, would blast all these comforts, and leave us to lamentation, woe, and death, Ps 145:15,16. "The eyes of all wait upon thee, And thou givest them their food in due season. Thou openest thine hand, And satisfiest the desire of all the living." {b} "Nevertheless" Ro 1:20 {c} "rain" Job 5:10; Ps 147:8; Mt 5:45 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 18 Verse 18. And with these saying. With these arguments. Scarce restrained the people. They were so fully satisfied that the gods had appeared, and were so full of zeal to do them honour. {+} "sayings" "words" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 19 Verse 19. And there came thither certain Jews. Not satisfied with having expelled them from Antioch and Iconium, they still pursued them. Persecutors often exhibit a zeal and perseverance in a bad cause, which it would be well if Christians evinced in a holy cause. Men will often travel farther to do evil than they will to do good; and many men show more zeal in opposing the gospel than professed Christians do in advancing it. Antioch and Iconium. See Barnes "Ac 13:14,51". Who persuaded the people. That they were impostors; and who excited their rage against them. And, having stoned Paul. Whom they were just before ready to worship as a god! What a striking instance of the fickleness and instability of idolaters! and what a striking instance of the instability and uselessness of mere popularity. Just before, they were ready to adore him; now they sought to put him to death. Nothing is more fickle than mere popular favour. The unbounded admiration of a man may soon be changed into unbounded indignation and contempt! It was well for Paul that he was not seeking this popularity, and that he did not depend on it for happiness. He had a good conscience; he was engaged in a good cause; he was under the protection of God; and his happiness was to be sought from a higher source than the applause of men, fluctuating and uncertain as the waves of the sea. To this transaction Paul referred when he enumerated his trials, in 2 Co 11:26, "Once was I stoned." Drew him out of the city. Probably in haste, and in popular rage, as if he was unfit to be in the city, and was unworthy of a decent burial; for it does not appear that they contemplated an interment, but indignantly dragged him beyond the walls of the city to leave him there. Such sufferings and trials it cost to establish that religion in the world which has shed so many blessings on man, and which now crowns us with comfort, and saves us from the abominations and degradations of idolatry here, and from the pains of hell hereafter. Supposing he had been dead. The next verse shows that he was really not dead, though many commentators, as well as the Jews, have supposed that he was, and was miraculously restored to life. It is remarkable that Barnabas was not exposed to this popular fury. But it is to be remembered that Paul was the chief speaker, and it was his peculiar zeal that exposed him to this tumult. {d} "stoned Paul" 2 Co 11:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 20 Verse 20. Howbeit. But. Notwithstanding the supposition that he was dead. As the disciples stood round about him. It would seem that they did not suppose that he was dead; but might be expecting that he would revive. He rose up, etc. Most commentators have supposed that this was the effect of a miracle. They have maintained that he could not have risen so soon, and entered into the city, without the interposition of miraculous power.--(Calvin, Doddridge, Clark, etc.) But the commentators have asserted that which is not intimated by the sacred penman. Nor is there propriety in supposing the intervention of miraculous agency where it is not necessary. The probability is, that he was stunned by a blow-- perhaps a single blow--and after a short time recovered from it. Nothing is more common than thus by a violent blow on the head to be rendered apparently lifeless, the effect of which soon is over, and the person restored to strength. Pricaeus and Wetstein suppose that Paul feigned himself to be dead, and when out of danger rose and And came into the city. It is remarkable that he should have returned again to the same city. But probably it was only among the new converts that he showed himself. The Jews supposed that he was dead; and it does not appear that he again exposed himself to their rage. And the next day, etc. The opposition here was such that it was vain to attempt to preach there any longer. Having been seen by the disciples after his supposed death, their faith was confirmed, and he departed to preach in another place. To Derbe. Ac 14:6 {+} "Howbeit" "But" Ac 14:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 21 Verse 21. Had taught many. Or rather, had made many disciples, (margin.) To Lystra. Ac 14:6. And to Iconium, Ac 14:1. We have here a remarkable instance of the courage of the apostles. In these very places they had been persecuted and stoned, and yet in the face of danger they ventured to return, The welfare of the infant churches they deemed of more consequence than their own safety; and they threw themselves again into the midst of danger, to comfort and strengthen those just converted to God. There are times when ministers should not count their own lives dear to them, Ac 20:24, but when they should fearlessly throw themselves into the midst of danger, confiding only in the protecting care of their God and Saviour. {1} "had taught many" "Had made many disciples" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 22 Verse 22. Confirming. Strengthening--episthrizontev. The expression, "to confirm," has in some churches a technical signification, denoting "to admit to the full privileges of a Christian, by the imposition of hands."--Johnson. It is scarcely necessary to say that the word here refers to no such rite. It has no reference to any imposition of hands, nor to the thing which is usually supposed to be denoted by the rite of "confirmation." It means simply, that they established, strengthened, made firm, or encouraged by the presentation of truth, and by the motives of the gospel. Whether the rite of confirmation, as practised by some churches, be founded on the authority of the New Testament or not, it is certain that it can receive no support from this passage. The truth was, that these were young converts; that they were surrounded by enemies, exposed to temptations and to dangers; that they had as yet but a slight acquaintance with the truths of the gospel, and that it was therefore important that they should be further instructed in the truth, and established in the faith of the gospel. This was what Paul and Barnabas returned to accomplish. There is not the slightest evidence that they had not been admitted to the full privileges of the church before, or that any ceremony was now performed in confirming or strengthening them. The souls. The minds, the hearts; or the disciples themselves. Disciples. They were as yet scholars, or learners, and the apostles returned to instruct them further in the doctrines of Christ. And exhorting them, etc. Ac 13:43. In the faith. In the belief of the gospel. And that we must. kai oti--dei. That it is fit or proper that we should, etc. Not that it is in itself fixed by any fatal necessity; but that such is the nature of religion, and such the wickedness and opposition of the world, that it will happen. We are not to expect that it will be otherwise. We are to calculate on it when we become Christians. Why it is proper, or fit, the apostle did not state. But we may remark that it is proper, (1.) because such is the opposition of the world to pure religion, that it cannot be avoided. Of this they had had striking demonstration in Lystra and Iconium. (2.) It is necessary to reclaim us from wandering, and to keep us in the path of duty, Ps 119:67,71. (3.) It is necessary to wean us from the world; to keep before one's mind the great truth, that we have here "no continuing city, and no abiding place." Trial here, makes us pant for a world of rest. The opposition of sinners makes us desire that world where the wicked shall cease from troubling, and where there shall be eternal friendship and peace. (4.) When we are persecuted and afflicted, we may remember that it has been the lot of Christians from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth. The Saviour trod that path; and it is enough that the "disciple be as his master, and the servant as his lord," Mt 10:24,25. Through much tribulation. Through many afflictions. Enter into the kingdom of God. Be saved. Enter into heaven. See Barnes "Mt 3:2". {*} "souls" "minds" {a} "continue in the faith" Ac 13:43 {b} "that we must through" Ro 8:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 23 Verse 23. And when they had ordained. ceirotonhsantev. The word ordain we now use in an ecclesiastical sense, to denote a setting apart to an office by the imposition of hands. But it is evident that the word here is not employed in that sense. That imposition of hands might have occurred in setting apart afterwards to this office is certainly possible, but it is not implied in the word employed here, and did not take place in the transaction to which this word refers. The word occurs but in one other place in the New Testament, (2 Co 8:19,) where it is applied to Luke, and translated, "who was also chosen of the church, (i.e. appointed or elected by suffrage by the churches,) to travel with us," etc. The verb properly denotes to stretch out the hand; and as it was customary to elect to office, or to vote, by stretching out or elevating the hand, so the word simply means to elect, appoint, or designate to any office. The word here refers simply to an election or appointment of the elders. It is said, indeed, that Paul and Barnabas did this. But probably all that is meant by it is, that they presided in the assembly when the choice was made. It does not mean that they appointed them without consulting the church; but it evidently means that they appointed them in the usual way of appointing officers, by the suffrages of the people. See Schleusner, and the notes of Doddridge and Calvin. Ordained them. Appointed for the disciples, or for the church. It is not meant that the elders were ordained for the apostles. Elders. Greek, Presbyters. Literally, this word refers to the aged. See Barnes "Ac 11:30". But it may also be a word relating to office, denoting those who were more experienced than others, to preside over and to instruct the rest. What was the nature of this office, and what was the design of the appointment, is not intimated in this word. All that seems to be implied is, that they were to take the charge of the churches during the absence of the apostles. The apostles were about to leave them. They were just organized into churches; were inexperienced; needed counsel and direction; were exposed to dangers; and it was necessary, therefore, that persons should be designated to watch over the spiritual interests of the brethren. The probability is, that they performed all the functions that were required in the infant and feeble churches; in exhorting, instructing, governing, etc. The more experienced and able would be most likely to be active in exhorting and instructing the brethren; and all would be useful in counselling and guiding the flock. The same thing occurred in the church at Ephesus. See Barnes "Ac 20:17-28". It is not improbable that the business of instructing, or teaching, would be gradually confined to the more talented and able of the elders, and that the others would be concerned mainly in governing and directing the general affairs of the church. In every church. It is implied here that there were elders in each church; that is, that in each church there was more than one. See Ac 15:21, where a similar phraseology occurs, and where it is evident that there was more than one reader of the law of Moses in each city. Tit 1:5, "I left thee in Crete, that thou shouldest ordain elders in every city." Ac 20:17, "And from Miletus he sent to Ephesus, and called the elders of the church." It could not mean, therefore, that they appointed a single minister or pastor to each church, but they committed the whole affairs of the church to a bench of elders. And had prayed with fasting. With the church. They were about to leave them. They had entrusted the interests of the church to a body of men chosen for this purpose; and they now commended the church and its elders together to God. Probably they had no prospect of seeing them again; and they parted as ministers and people should part, and as Christian friends should part, with humble prayer, commending themselves to the protecting care of God. They commended them, etc. They committed the infant church to the guardianship of the Lord. They were feeble, inexperienced, and exposed to dangers; but in his hands they were safe. To the Lord, etc. The Lord Jesus. The connexion shows that he is particularly referred to. In his hands, the redeemed are secure. When we part with Christian friends, we may, with confidence, leave them in his holy care and keeping. {+} "ordained" "Appointed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 24 Verse 24. Throughout Pisidia. See Barnes "Ac 13:14". They came to Pamphylia. See Barnes "Ac 13:13". These places they had visited before. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 25 Verse 25. In Perga. See Barnes "Ac 13:13". They went down into Attalia. This was a city of Pamphylia, situated on the sea shore. It was built by Attalus Philadelphus, king of Pergamus, who gave it his own name. It is now called Antali.--Rob. Cal. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 26 Verse 26. And thence sailed to Antioch. See Barnes "Ac 11:19". From whence they had been recommended, etc. Where they had been ap- pointed to this missionary tour by the church, Ac 13:1-4. To the grace of God. His favour and protection had been implored for them in their perilous undertaking. For the work which they fulfilled. This shows conclusively, (1.) that they had accomplished fully the work which was originally contemplated. It was strictly a missionary tour among the Gentiles. It was an important and hazardous enterprise; and was the first in which the church formally engaged. Hence so much importance is attached to it, and so faithful a record of it is preserved. (2.) It shows that the act by which they were set apart to this, (Ac 13:1-3,) was not an ordination to the ministerial office. It was an appointment to a missionary tour. (3.) It shows that the act was not an appointment to the apostleship. Paul was an apostle before, by the express appointment of the Saviour; and Barnabas was never an apostle in the original and proper sense of the term. It was a designation to a temporary work, which was now fulfilled. We may remark, also, in regard to this missionary tour, (1,) that the work of missions is one which early engaged the attention of Christians. (2.) It entered into their plans, and was one in which the church was deeply interested. (3.) The work of missions is attended with danger. Men are now no less hostile to the gospel than they were in Lystra and Iconium. (4.) Missionaries should be sustained by the prayers of the church. And, (5.) in the conduct of Paul and Barnabas, missionaries have an example in founding churches, and in regard to their own trials and persecutions. If Paul and Barnabas were persecuted, missionaries may be now. And if the grace of Christ was sufficient to sustain them, it is not the less sufficient to sustain those of our own times amidst all the dangers attending the preaching of the cross in pagan lands. {a} "Antioch" Ac 13:1,3 {b} "the grace of god" Ac 15:40 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 27 Verse 27. They rehearsed, etc. Ac 11:4. They related what had happened; their dangers and their success. This they did because they had been sent out by the church, and it was proper that they should give an account of their work; and because it furnished a suitable occasion of gratitude to God for his mercy. All that God had done, etc. In protecting, guarding them, etc. All was traced to God. Had opened the door of faith. Had furnished an opportunity of preaching the gospel to the Gentiles, 1 Co 16:9; 2 Co 2:12. {c} "rehearsed all that God" Ac 15:4 {d} "opened the door of faith" 1 Co 16:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 14 - Verse 28 Verse 28. And there they abode. At Antioch. Long time. How long is not intimated; but we hear no more of them until the council at Jerusalem, mentioned in the next chapter. If the transactions recorded in this chapter occurred, as is supposed, about A.D. 45 or 46, and the council at Jerusalem assembled A.D. 51 or 53, as is supposed, then here is an interval of from five to eight years in which we have no account of them. Where they were, or what was their employment in this interval, the sacred historian has not informed as. It is certain, however, that Paul made several journeys, of which we have no particular record in the New Testament; and it is possible that some of those journeys occurred during this interval. Thus he preached the gospel as far as Illyricum, Ro 15:19. And in 2 Co 11:23-27, there is an account of trials and persecutions, of many of which we have no distinct record, and which might have occurred during this interval. We may be certain that these holy men were not idle. And we may learn from their example to fill up our time with usefulness; to bear all persecutions and trials without a murmur; and to acknowledge the good hand of God in our preservation in our travels; in our defence when we are persecuted; in all the opportunities which may be open before us to do good; and in all the success which may attend our efforts. Christians should remember that it is God who opens doors of usefulness; and they should regard it as a matter of much rejoicing and thanksgiving that such doors are opened, and that they are permitted to spread the gospel, whatever toil it may cost, whatever persecution they may endure, whatever perils they may encounter. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 1 CHAPTER 15 Verse 1. And certain men. These were men undoubtedly who had been Jews, but who were now converted to Christianity. The fact that they were willing to refer the matter in dispute to the apostles and elders, Ac 15:2, shows that they had professedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occurred in the Christian church. Hitherto they had been struggling against external foes. Violent persecutions had raged, and had fully occupied the attention of Christians. But now the churches were at peace. They enjoyed great external prosperity in Antioch. And the great enemy of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in the church itself; so that when external violence could not destroy it, an effort was made to secure the same object by internal dissension and strife. The history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the manner in which such controversies were settled in apostolic times; and as it established some very important principles respecting the perpetuity of the religious rites of the Jews. Came down from Judaea. To Antioch, and to the regions adjacent, which had been visited by the apostles, Ac 15:23. Judea was a high and hilly region; and going from that toward the level countries adjacent to the sea, was represented to be descending or going down. Taught the brethren. That is, Christians. They endeavoured to convince them of the necessity of keeping the laws of Moses. Except ye be circumcised. This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident, from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to conciliate the minds of the Jews and to prevent contention, Paul did not hesitate to practise circumcision, Ac 16:3. After the manner of Moses. According to the custom which Moses commanded; according to the Mosaic ritual. Ye cannot be saved. The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very plausible, and such as would produce much embarrassment. For, (1.) it would be maintained that the laws of Moses were the laws of God, and were therefore unchangeable; and, (2.) it would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion; that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy anything that had been established by Divine authority. It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Christian community. {e} "certain men" Gal 2:3 {f} "be circumcised" Joh 7:22 {g} "after the manner of Moses" Le 12:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 2 Verse 2. Had no small dissension and disputation. The word rendered dissension (stasewv) denotes sometimes sedition or intestine war, and sometimes earnest and violent disputation or controversy, Ac 23:7,10. In this place it clearly denotes that there was earnest and warm discussion; but it is not implied that there was any improper heat or temper on the part of Paul and Barnabas. Important principles were to be settled in regard to the organization of the church. Doctrines were advanced by the Judaizing teachers which were false, and which tended to great strife and disorder in the church. Those doctrines were urged with great zeal, were declared to be essential to salvation, and would therefore tend greatly to distract the minds of Christians, and to produce great anxiety. It became therefore necessary to meet them with a determined purpose, and to establish the truth on an immovable basis. And the case shows that it is right to "contend earnestly for the faith," (Jude 1:3;) and when similar cases occur, it is proper to resist the approach of error with all the arguments which may be at our command, and with all the weapons which truth can furnish. It is further implied here, that it is the duty of the ministers of the gospel to defend the truth and to oppose error. Paul and Barnabas regarded themselves as set for this purpose, (comp. Php 1:17, "Knowing that I am set for the defence of the gospel;") and Christian ministers should be qualified to defend the truth; and should be willing, with a proper spirit and with great earnestness, to maintain the doctrines revealed. They determined. There was no prospect that the controversy would be settled by contention and argument. It would seem, from this statement, that those who came down from Judea were also willing that the whole matter should be referred to the apostles at Jerusalem. The reason for this may have been, (1,) that Jerusalem would be regarded by them as the source of authority in the Christian church, as it had been among the Jews. (2.) Most of the apostles and the most experienced Christians were there. They had listened to the instructions of Christ himself; had been long in the church; and were supposed to be better acquainted with its design and its laws. (3.) Those who came from Judea would not be likely to acknowledge the authority of Paul as an apostle: the authority of those at Jerusalem they would recognize. (4.) They might have had a very confident expectation that the decision there would be in their favour. The question had not been agitated there. They had all been Jews. And it is certain that they continued as yet to attend in the temple-service, and to conform to the Jewish customs. They might have expected, therefore, with great confidence, that the decision would be in their favour, and they were willing to refer it to those at Jerusalem. Certain other of them. Of the brethren; probably of each party. They did not go to debate; or to give their opinion; or to vote in the case themselves; but to lay the question fairly before the apostles and elders. Unto the apostles. The authority of the apostles in such a case would be acknowledged by all. They had been immediately instructed by the Saviour, and had the promise of infallible guidance in the organization of the church. See Barnes "Mt 16:19; See Barnes "Mt 18:18". And elders. See Barnes "Ac 11:30". Greek, Presbyters. See Barnes "Ac 14:23. Who these were, or what was their office and authority, it is not easy now to determine. It may refer to the aged men in the church at Jerusalem, or to those who were appointed to rule and to preach in connexion with the apostles. As in the synagogue it was customary to determine questions by the advice of a bench of elders, there is no improbability in the supposition that the apostles would imitate that custom, and appoint a similar arrangement in the Christian church. (Grotius.) It is generally agreed that this is the journey to which Paul refers in Gal 2:1-10. If so, it happened fourteen years after his conversion, Gal 2:1. It was done in accordance with the Divine command, "by revelation," Gal 2:2. And among those who went with him was Titus, who was afterwards so much distinguished as his companion, Gal 2:3. About this question. The question whether the ceremonial laws of Moses were binding on Christian converts. In regard to the nature and design of this council at Jerusalem, See Barnes "Ac 15:30, See Barnes "Ac 15:31". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 3 Verse 3. And being brought on their way by the church. Being attended and conducted by the Christian brethren. See Barnes "Ro 15:24". It was customary for the Christians to attend the apostles in their travels. Comp. 1 Co 16:6,11; 3 Jo 1:6. Through Phenice. See Barnes "Ac 11:19". And Samaria. These places were directly on their route to Jerusalem. Declaring the conversion, etc. Of the Gentiles in Antioch, and in the regions in Asia Minor, through which they had travelled. These remarkable events they would naturally communicate with joy to the Christians with whom they would have intercourse in their journey. Caused great joy. At the news of the extensive spread of the gospel. It was an indication of their deep feeling in the interest of religion, that they thus rejoiced. Where Christians are themselves awake, and engaged in the service of Christ, they rejoice at the news of the conversion of sinners. Where they are cold, they hear such news with indifference, or with the utmost unconcern. One way of testing our feelings on the subject of religion is by the emotions which we have when we hear of extensive and glorious revivals of religion. Comp. See Barnes "Ac 8:8". {a} "brought on their way" Ro 15:24; 1 Co 16:6,11; 3 Jo 1:6 {b} "declaring the conversion" Ac 14:27 {c} "great joy" Lu 15:7,10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 4 Verse 4. They were received of the church. By the church, in a hospitable and friendly manner. They were acknowledged as Christian brethren, and received with Christian kindness. See Gal 2:9. And they declared. Paul and Barnabas, and those with them. That is, they stated the case; the remarkable conversion of the Gentiles, the evidence of their piety, and the origin of the present dispute. {*} "received of the church" "by" {*} "of the apostles" "by" {d} "they declared" Ac 21:19 {+} "declared" "related" {*} "with" "by" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 5 Verse 5. But there rose up, etc. It has been doubted whether these are the words of Paul and Barnabas, relating what occurred at Antioch; or whether they are the words of Luke, recording what took place at Jerusalem. The correct exposition is probably that which refers it to the latter. For, (1.) this seems to be the most obvious interpretation. (2.) The use of the words "rose up" implies that. Those who disturbed the church at Antioch are said to have come down from Judea, Ac 15:1 and if this place referred to that occurrence, the same words would have been retained. (3.) The particular specification here of "the sect of the Pharisees," looks as if this was an occurrence taking place at Jerusalem. No such specification exists respecting those who came down to Antioch; but it would seem here, as if this party in Jerusalem resolved still to abide by the law, and to impose those rites on the Christian converts. However, this interpretation is by no means certain. Which believed. Who maintained, or taught. That it was needful, etc. See Barnes "Ac 15:1". {1} "rose up", or "rose up, said they, certain" {e} "saying" Ac 15:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 6 Verse 6. And the apostles and elders, etc. They came together in accordance with the authority in Mt 18:19,20. It would seem, also, that the whole church was convened on this occasion; and that they concurred, at least, in the judgment expressed in this case. See Ac 15:12,22,23. For to consider this matter. Not to decide it arbitrarily, or even by authority, without deliberation; but to compare their views, and to express the result of the whole to the church at Antioch. It was a grave and difficult question, deeply affecting the entire constitution of the Christian church, and they therefore solemnly engaged in deliberation on the subject. {f} "together for to consider" Mt 18:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 7 Verse 7. Much disputing. Or, rather, much inquiry, or deliberation. With our word disputing, we commonly connect the idea of heat and anger. This is not necessarily implied in the word used here. It might have been calm, solemn, deliberate inquiry; and there is no evidence that it was conducted with undue warmth or anger, Peter rose up, and said. Peter was probably the most aged, and was most accustomed to speak, Ac 2:14; 3:6,12. Besides, there was a particular reason for his speaking here, as he had been engaged in similar scenes, and understood the case, and had had evidence that God had converted sinners without the Mosaic rites, and knew that it would have been inexpedient to have imposed these rites on those who had thus been converted. A good while ago. Ac 10. Some time since. So long since that there had been opportunity to ascertain whether it was necessary to observe the laws of Moses in order to the edification of the church. God made choice, etc. That is, of all the apostles, he designated me to engage in this work. Comp. See Barnes "Mt 16:18, with Ac 10. That the Gentiles. Cornelius, and those who were assembled with him at Caesarea. This was the first case that had occurred, and therefore it was important to appeal to it. {g} "ye know how" Mt 16:18,19; Ac 10:20 469 Verse 7. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 8 Verse 8. And God, which knoweth the hearts, Ac 1:24. God thus knew whether they were true converts or not, and gave a demonstration that he acknowledged them as his. Giving them the holy Ghost, etc. Ac 10:45,46. {h} "which knoweth the hearts" Ac 1:24 {*} "witness" "Bore testimony to them" {+} "holy Ghost" "Spirit" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 9 Verse 9. And put no difference, etc. Though they had not been circumcised, and though they did not conform to the law of Moses. Thus God showed that the observance of these rites was not necessary in order to the true conversion of men, and to acceptance with him. He did not give us, who are Jews, any advantage over them, but justified and purified all in the same manner. Purifying their hearts. Thus giving the best evidence that he had renewed them, and admitted them to favour with him. By faith. By believing on the Lord Jesus Christ. This showed that the plan on which God was now about to show favour to men, was not by external rites and ceremonies, but by a scheme which required faith as the only condition of acceptance. It is further implied here, that there is no true faith which does not purify the heart. {a} "purifying their hearts by faith" Heb 9:13,14; 1 Pe 1:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 10 Verse 10. Why tempt ye God? Why provoke him to displeasure? Why, since he has shown his determination to accept them without such rites, do you provoke him by attempting to impose on his own people rites without his authority, and against his manifest will? The argument is, that God had already accepted them. To attempt to impose these rites would be to provoke him to anger; to introduce observances which he had shown it was his purpose should now be abolished. To put a yoke. That which would be burdensome and oppressive, or which would infringe on their just freedom, as the children of God. It is, called in Ga 5:1, "a yoke of bondage." See Barnes "Mt 23:4". A yoke is an emblem of slavery or bondage, 1 Ti 6:1 or of affliction, La 3:27; or of punishment, La 1:14; or of oppressive and burdensome ceremonies, as in this place; or of the restraints of Christianity, Mt 11:29,30. In this place they are called a yoke, because, (1.) they were burdensome and oppressive; and, (2.) because they would be an infringement of Christian freedom. One design of the gospel was to set men free from such rites and ceremonies. The yoke here referred to is not the moral law, and the just restraints of religion; but the ceremonial laws and customs of the Jews. Which neither our fathers, etc. Which have been found burdensome at all times. They were expensive, and painful, and oppressive: and as they had been found to be so, it was not proper to impose them on the Gentile converts, but should rather rejoice at any evidence that the people of God might be delivered from them. Were able to bear. Which are found to be oppressive and burdensome. They were attended with great inconvenience, and many transgressions, as the consequence. {b} "a yoke on the neck" Ga 5:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 11 Verse 11. But we believe. We apostles, who have been with them; and have seen the evidences of their acceptance with God. Through the grace, etc. By the grace or mercy of Christ alone, without any of the rites and ceremonies of the Jews. We shall be saved, even as they. In the same manner, by the mere grace of Christ. So far from being necessary to their salvation, they are really of no use in ours. We are to be saved not by these ceremonies, but by the mere mercy of God in the Redeemer. They should not, therefore, be imposed on others. {c} "through the grace of the Lord Jesus" Ro 3:24; Eph 2:8; Tit 3:4,5 {+} "even" "In like manner" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 12 Verse 12. Then all the multitude. Evidently the multitude of private Christians who were assembled on this occasion. That it does not refer to a synod of ministers and elders merely, is apparent, (1.) because the church, the brethren, are represented as having been present, and concurring in the final opinion, Ac 15:22,23; and, (2.) because the word multitude (to plhyov) would not have been used in describing the collection of apostles and elders merely. Comp. Lu 1:10,11,13; 5:6; 6:17; 19:37; Joh 5:3; 21:6; Ac 4:32; 6:2; Mt 3:7. Gave audience. Heard; listened attentively to. Barnabas and Paul. They were deeply interested in it; and they were qualified to give a fair statement of the facts as they had occurred. Declaring what miracles and wonders, etc. The argument here evidently is, that God had approved their work by miracles; that he gave evidence that what they did had his approbation; and that as all this was done without imposing on them the rites of the Jews, so it would follow that those were not now to be commanded. {*} "audience" "hearkened to" {d} "God had wrought" Ac 14:27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 13 Verse 13. James answered. James the Less, son of Alpheus. See Barnes "Ac 12:1". Hearken unto me. This whole transaction shows that Peter had no such authority in the church as the Papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Peter. It is possible that he might have been next in age, (comp. 1 Co 15:7;) and it seems morally certain that he remained for a considerable part of his life in Jerusalem, Ac 12:17; 21:18 Ga 1:19; 2:9,12. {|} "peace" "were silent" {**} "saying" "spoke" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 14 Verse 14. Simeon. This is a Hebrew name. The Greek mode of writing it commonly was Simon. It was one of the names of Peter, Mt 4:18. To take out of them a people. To choose from among the Gentiles those who should be his friends. {e} "declared" Lu 2:31,32 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 15 Verse 15. The words of the prophets. Am 9:11,12. It was a very material point with them, as Jews, to inquire whether this was in accordance with the predictions of the Scriptures. The most powerful revivals of religion, and the most striking demonstrations of the Divine Presence, will be in accordance with the Bible, and should be tested by it. This habit was always manifested by the apostles and early Christians, and should be followed by Christians at all times. Unless a supposed work of grace accords with the Bible, and can be defended by it, it must be false, and should be opposed. Comp. Isa 8:20. {f} "as it is written" Am 9:11,12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 16 Verse 16. After this. This quotation is not made literally either from the Hebrew or the Septuagint, which differs also from the Hebrew. The 17th verse is quoted literally from the Septuagint; but in the 16th the general sense only of the passage is retained. The main point of the quotation, as made by James, was to show that, according to the prophets, it was contemplated that the Gentiles should be introduced to the privileges of the children of God; and on this point the passage has a direct bearing. The prophet Amos Am 9:8-10 had described the calamities that should come upon the nation of the Jews, by their being scattered and driven away. This implied that the city of Jerusalem, and the temple, and the walls of the city, should be destroyed. But after that (Heb. "on that day," Am 9:11; that is, the day when he should revisit them, and recover them) he would restore them to their former privileges; would rebuild their temple, their city, and their walls, Am 9:11. And not only so--not only should the blessing descend on the Jews, but it should also be extended to others. The "remnant of Edom," "the heathen upon whom" his "name would be called," (Am 9:12,) should also partake of the mercy of God, and be subject to the Jewish people; and the time of general prosperity and of permanent blessings should follow, Am 9:13-15. James understands this as referring to the times of the Messiah, and to the introduction of the gospel to the Gentiles. And so the passage (Am 9:12)is rendered in the Septuagint. See Ac 15:17. I will return. When the people of God are subjected to calamities and trials, it is often represented as if God had departed from them. This returning, therefore, is an image of their restoration to his favour, and to prosperity. This is not, however, in the Hebrew, in Am 9:11. And will build again. In the calamities that should come upon the nation, (Am 9:8,) it is implied that the temple and the city should be destroyed. To build them again would be a proof of his returning favour. The tabernacle of David. The tent of David. Here it means the house, or royal residence of David, and the kings of Israel. That is, he which was the work of Solomon; but to the magnificence and splendour of the dwelling place of David; that is, to the full enjoyment of their former high privileges and blessings. Which is fallen down. Which would be destroyed by the captivity under the king of Babylon, and by the long neglect and decay resulting from their being carried to a distant land. The ruins thereof. Hebrew, "Close up the breaches thereof." That is, it should be restored to its former prosperity and magnificence; an emblem of the favour of God, and of the spiritual blessings, that should in future times descend on the Jewish people. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 17 Verse 17. That the residue of men. This verse is quoted literally from the Septuagint, and differs in some respects from the Hebrew. The phrase, "the residue of men," here is evidently understood, both by the Seventy and by James, as referring to others than the Jews-- to the Gentiles. The rest of the world--implying that many of them would be admitted to the friendship and favour of God. The Hebrew is, "that they may possess the remnant of Edom." This change is made in the Septuagint by a slight difference in the reading of two Hebrew words. The Seventy, instead of the Hebrew HEBREW shall inherit, read HEBREW, shall seek of thee; and instead of HEBREW Edom they read HEBREW, Man, or mankind, i.e. men. Why this variation occurred, cannot be explained; but the sense is not materially different. In the Hebrew, the word Edom has undoubted reference to another nation than the Jewish; and the expression means, that in the great prosperity of the Jews, after their return, they should extend the influence of their religion to other nations; that is, as James applies it, the Gentiles might be brought to the privileges of the children of God. And all the Gentiles. Heb., All the heathen; i.e., all who were not Jews. This was a clear prediction that other nations were to be favoured with the light of the true religion, and that without any mention of their conforming to the rites of the Jewish people. Upon whom my name is called. Who are called by my name, or who are regarded by me as my people. Who doeth all these things. That is, who will certainly accomplish this in its time. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 18 Verse 18. Known unto God, etc. See Barnes "Ac 1:24". The meaning of this verse, in this connexion, is this. God sees everything future; he knows what he will accomplish; he has a plan; and all his works are so arranged in his mind, that he sees all things distinctly and clearly. As he foretold these, it was a part of his plan; and as it was a part of his plan long since foretold, it should not be opposed and resisted by us. {a} "Known unto God" Nu 23:19; Isa 46:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 19 Verse 19. My sentence. Gr., I judge, (krinw) that is, I give my opinion. It is the usual language in which a judge delivers his opinion; but it does not imply here that James assumed authority to settle the case, but merely that he gave his opinion or counsel. That we trouble not them. That we do not molest, disturb, or oppress them, by imposing on them unnecessary and burdensome rites and ceremonies. {*} "my sentence is" "judgment" {b} "turned to God" 1 Th 1:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 20 Verse 20. That we write unto them. Expressing our judgment, or our views of the case. This verse has greatly perplexed commentators. The main grounds of difficulty have been, (1.) why fornication--an offence against the moral law, and about which there could be no dispute--should have been included; and, (2.) whether the prohibition to abstain from blood is still binding. That they abstain. That they refrain from these things, or wholly avoid them. Pollutions of idols. The word rendered pollutions means any kind of defilement. But here it is evidently used to denote the flesh of those animals that were offered in sacrifice to idols. See Ac 15:29. That flesh, after being offered in sacrifice, was often exposed for sale in the markets, or was served up at feasts, 1 Co 10:25-29. It became a very important question whether it was right for Christians to partake of it. The Jews would contend that it was, in fact, partaking of idolatry. The Gentile converts would allege that they did not eat it as a sacrifice to idols, or lend their countenance in any way to the idolatrous worship where it had been offered. See this subject discussed at length in 1 Co 8:4-13. As idolatry was forbidden to the Jews in every form, and as partaking even of the sacrifices to idols, in their feasts, might seem to countenance idolatry, the Jews would be utterly opposed to it; and for the sake of peace, James advised that they be recommended to abstain from this. To partake of that food might not be morally wrong, (1 Co 8:4,) but it would give occasion for scandal and offence; and, therefore, as a matter of expediency, it was advised that they should abstain from it. And from fornication, The word used here--porneiav-- is applicable to all illicit intercourse; and may refer to adultery, incest, and licentiousness in any form. There has been much diversity of opinion in regard to this expression. Interpreters have been greatly perplexed to understand why this violation of the moral law has been introduced amidst the violations of the ceremonial law; and the question is naturally asked, whether this was a sin about which there could be any debate between the Jewish and Gentile converts? Were there any who would practise it, or plead that it was lawful? If not, why is it prohibited here? Various interpretations have been proposed. Some have supposed that James refers here to the offerings which harlots would make of their gains to the service of religion, and that James would prohibit the reception of it. Beza, Selden, and Schleusner, suppose the word is taken for idolatry, as it is often represented in the Scriptures as consisting in unfaithfulness to God, and as it is often called adultery. Heringius supposes that marriage between idolaters and Christians is here intended. But, after all, the usual interpretation of the word, as referring to illicit intercourse of the sexes of any kind, is undoubtedly here to be retained. There is no reason for departing from the ordinary and usual meaning of the word. If it be asked, then, why this was particularly forbidden, and was introduced in this connexion, we may reply, (1.) that this vice prevailed everywhere among the Gentiles, and was that to which all were particularly exposed. (2.) That it was not deemed by the Gentiles disgraceful. It was practised without shame, and without remorse.---Terence, Adelph. 1, 2, 21. See Grotius. It was important, therefore, that the pure laws of Christianity on this subject should be known, and that special pains should be taken to instruct the early converts from paganism in those laws. The same thing is necessary still in heathen lands. (3.) This crime was connected with religion. It was the practice not only to introduce indecent pictures and emblems into their worship, but also for females to devote themselves to the service of particular temples, and to devote the avails of indiscriminate prostitution to the service of the god, or the goddess. The vice was connected with no small part of the pagan worship; and the images, the emblems, and the customs of idolatry, everywhere tended to sanction and promote it. A mass of evidence on this subject, which sickens the heart--but which would be too long and too indelicate to introduce here-may be seen in Tholuck's Nature and Moral Influence of Heathenism, in the Biblical Repository, for July, 1832, pp. 441--464. As this vice was almost universal; as it was practised without shame or disgrace; as there were no laws among the heathen to prevent it; as it was connected with all their views of idol worship and of religion, it, was important for the early Christians to frown upon and to oppose it, and to set a peculiar guard against it in all the churches. It was the sin to which, of all others, they were the most exposed, and which was most likely to bring scandal on the Christian religion. It is for this cause that it is so often and so pointedly forbidden in the New Testament, Ro 1:29; 1 Co 6:13,18; Ga 5:19; Eph 5:3; 1 Th 4:3. And from things strangled. That is, from animals or birds that were killed without shedding their brood. The reason why these were considered by the Jews unlawful to be eaten was, that thus they would be under a necessity of eating blood, which was positively forbidden by the law. Hence it was commanded in the law, that when any beast or fowl was taken in a snare, the blood should be poured out before it was lawful to be eaten, Le 17:13. And from blood. The eating of blood was strictly forbidden to the Jews. The reason of this was that it contained the life, Le 17:11,14. See Barnes "Ro 3:25". The use of blood was common among the Gentiles. They drank it often at their sacrifices, and in making covenants or compacts. To separate the Jews from them in this respect was one design of the prohibition. See Spencer, De Leg. Hebrm. pp. 144, 145, 169, 235, 377, 381, 594, Ed. 1732. See also this whole passage examined at length in Spencer, pp. 588--626. The primary reason of the prohibition was, that it was thus used in the feasts and compacts of idolaters. That blood was thus drank by the heathens, particularly by the Sabians, in their sacrifices, is fully proved by Spencer, De Leg., pp. 377--380. But the prohibition specifies a higher reason, that the life is in the blood, and that therefore it should not be eaten. See Barnes "Ro 3:25". This reason existed before any ceremonial law; is founded in the nature of things; has no particular reference to any custom of the Jews; and therefore is as forcible in any other circumstances as in theirs. It was proper, therefore, to forbid it to the early Christian converts; and for the same reason its use should be abstained from everywhere. It adds to the force of these remarks, when we remember that the same principle was settled before the laws of Moses were given; and that God regarded the fact that the life was in the blood as of so much importance as to make the shedding of it worthy of death, Ge 9:4-6. It is supposed, therefore, that this law is still obligatory. Perhaps also there is no food more unwholesome than blood; and it is a further circumstance of some moment that all men naturally revolt from it as an article of food. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 21 Verse 21. For Moses. The meaning of this verse is, that the law of Moses, prohibiting these things, was read in the synagogues constantly. As these commands were constantly read, and as the Jewish converts would not soon learn that their ceremonial law had ceased to be binding, it was deemed to be a matter of expediency that no needless offence should be given to them. For the sake of peace, it was better that they should abstain from meat offered to idols than to give offence to the Jewish converts. Comp. 1 Co 8:10-13. Of old time. Greek, From ancient generations. It is an established custom; and therefore his laws are well known, and have, in their view, not only the authority of revelation, but the venerableness of antiquity. In every city. Where there were Jews. This was the case in all the cities to which the discussion here had reference. Them that preach him. That is, by reading the law of Moses. But in addition to reading the law, it was customary also to offer an explanation of its meaning. See Barnes "Lu 14:16, and Lu 4:17-22. {*} "old time" "From ancient generations" {a} "being read" Ac 13:15,27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 22 Verse 22. Then pleased it. It seemed fit and proper to them. The apostles and elders. To whom the business had been particularly referred, Ac 15:2. Comp. Ac 16:4. With the whole Church. All the Christians who were there assembled together. They concurred in the sentiment, and expressed their approbation in the letter that was sent, Ac 15:23. Whether they were consulted, does not particularly appear. But as it is not probable that they would volunteer an opinion unless they were consulted, it seems most reasonable to suppose that the apostles and elders submitted the case to them for their approbation. It would seem that the apostles and elders deliberated on it, and decided it; but still, for the sake of peace and unity, they also took measures to ascertain that their decision agreed with the unanimous sentiment of the church. Chosen men. Men chosen for this purpose. Of their own company. From among themselves. Greater weight and authority would thus be attached to their message. Judas, surnamed Barsabas. Possibly the same who was nominated to the vacant place in the apostleship, Ac 1:23. But Grotius supposes that it was his brother. And Silas. He was afterwards the travelling companion of Paul, Ac 15:40; 16:25,29; 17:4,10,15. He is also the same person, probably, who is mentioned by the name of Silvanus, 2 Co 1:19; 1 Th 1:1 2 Th 1:1; 1 Pe 5:12. Chief men among the brethren. Greek, Leaders. Comp. Lu 22:26. Men of influence, experience, and authority in the church. Judas and Silas are said to have been prophets, Ac 15:32. They had, therefore, been engaged as preachers and rulers in the church at Jerusalem. {b} "Barsabas" Ac 1:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 23 Verse 23. And wrote letters. Greek, Having written. He does not mean that they wrote more than one epistle. By them. Greek, By their hand. After this manner. Greek, These things. Send greeting. A word of salutation, expressing their desire of the happiness (cairein) of the persons addressed. Comp. Mt 26:49; Mt 27:29; Lu 1:28; Joh 19:3. In Antioch. Where the difficulty first arose. And Syria. Antioch was the capital of Syria, and it is probable that the dispute was not confined to the capital. And Cilicia. See Barnes "Ac 6:9". Cilicia was adjacent to Syria. Paul and Barnabas had travelled through it; and it is probable that the same difficulty would exist there which had disturbed the churches in Syria. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 24 Verse 24. Forasmuch. Since we have heard. That certain. That some, Ac 15:1. Have troubled you with words. With doctrines. They have disturbed your minds, and produced contentions. Subverting your souls. The word here used occurs nowhere else in the New Testament, (anaskeuazontev.) It properly means to collect together the vessels used in a house--the household furniture--for the purpose of removing it. It is applied to marauders, robbers, and enemies, who remove and bear off property; thus producing distress, confusion, and disorder. It is thus used in the sense of disturbing, or destroying; and here denotes that they unsettled their minds--that they produced anxiety, disturbance, and distress--by these doctrines about Moses. To whom we gave no such commandment. They went, therefore, without authority. Self-constituted and self-sent teachers not unfrequently produce disturbance and distress. Had the apostles been consulted on this subject, the difficulty would have been avoided. By thus saying that they had not given them a command to teach these things, they practically assured the Gentile converts that they did not approve of the course which those who went from Judea had taken. {+} "certain" "Some" {c} "which went out" Ac 15:1 {d} "troubled you" Ga 5:12 {e} "subverting your souls" Ga 5:4 {++} "saying" Unsettling your minds" {f} "To whom we gave" Ga 2:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 25 Verse 25. No notes from Barnes on this verse. {&} "one accord" "one mind" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 26 Verse 26. Men that have hazarded their lives, etc. See Ac 14. This was a noble testimony to the character of Barnabas and Paul. It was a commendation of them to the confidence of the churches, and an implied expression that they wished their authority to be regarded in the establishment and organization of the church. For the name. In the cause of the Lord Jesus. {g} "hazarded their lives" Ac 13:50; 14:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 27 Verse 27. The same things. The same things that we wrote to you. They shall confirm all by their own statements. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 28 Verse 28. For it seemed good to the Holy Ghost. This is a strong and undoubted claim to inspiration. It was with special reference to the organization of the church that the Holy Spirit had been promised to them by the Lord Jesus, Mt 18:18-20; Joh 14:26. No greater burthen. To impose no greater restraints; to enjoin no other observances. See Barnes "Ac 15:10". Than these necessary things. Necessary, (1.) in order to preserve the peace of the church. (2.) To conciliate the minds of the Jewish converts, Ac 15:21. (3.) Necessary in their circumstances, particularly, because the crime which is specified--licentiousness--was one to which all early converts were particularly exposed. See Barnes "Ac 15:20". {|} "Ghost" "Spirit" {h} "burthen" Re 2:24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 29 Verse 29. From meats offered to idols. This explains what is meant by "pollutions of idols," Ac 15:20. Ye shall do well. You will do what ought to be done in regard to the subjects of dispute. {i} "abstain from meats" Ac 15:20 {k} "keep yourselves" 2 Co 11:9; Jas 1:27; 1 Jo 5:21; Jude 1:20,21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 31 Verse 31. They rejoiced for the consolation. They acquiesced in the decision of the apostles and elders, and rejoiced that they were not to be subjected to the burdensome rites and ceremonies of the Jewish religion. This closes the account of the first Christian council. It was conducted throughout on Christian principles, in a mild, kind, conciliatory spirit; and is a model for all similar assemblages. It came together, not to promote, but to silence disputation; not to persecute the people of God, but to promote their peace; not to be a scene of harsh and angry recrimination, but to be an example of all that was mild, and tender, and kind. Those who composed it came together, not to carry a point, not to overreach their adversaries, not to be party men; but to mingle their sober counsels to inquire what was right, and to express, in a Christian manner, that which was proper to be done. Great and important principles were to be established, in regard to the Christian church; and they engaged in their work evidently with a deep sense of their responsibility, and with a just view of their dependence on the aid of the Holy Spirit. How happy would it have been if this spirit had been possessed by all professedly Christian councils! How happy, if all had really sought the peace and harmony of the churches; and if none had ever been convened to kindle the fires of persecution, to evince the spirit of party, or to rend and destroy the church of God! This council has been usually appealed to as the authority for councils in the church, as a permanent arrangement; and especially as an authority for courts of appeal and control. But it establishes neither, and should be brought as an authority for neither. For, (1.) it was not a court of appeal in any intelligible sense. It was an assembly convened for a special purpose; designed to settle an inquiry which arose in a particular part of the church, and which required the collected wisdom of the apostles and elders to settle. (2.) It had none of the marks or appendages of a court. The term court, or judicature, is nowhere applied to it, nor to any assembly of Christian men, in the New Testament. Nor should these terms be used now in the churches. Courts of judicature imply a degree of authority, which cannot be proved from the New Testament to have been conceded to any ecclesiastical body of men. (3.) There is not the slightest intimation that anything like permanency was to be attached to this council; or that it would be periodically or regularly repeated. It will prove, indeed, that when cases of difficulty occur, when Christians are perplexed and embarrassed, or when contentions arise, it will be proper to refer to Christian men for advice and direction. Such was the case here; and such a course is obviously proper. If it should be maintained that it is well that Christian ministers and laymen should assemble periodically, at stated intervals, on the supposition that such cases may arise, this is conceded; but the example of the apostles and elders should not be pleaded as making such assemblies of Divine right and authority, or as being essential to the existence of the church of God. Such an arrangement has been deemed to be so desirable by Christians, that it has been adopted by Episcopalians in their regular annual and triennial conventions; by Methodists in their conferences; by Presbyterians in their general assembly; by Friends in their yearly meetings; by Baptists and Congregationalists in their associations, etc. But the example of the council summoned on a special emergency at Jerusalem should not be pleaded as giving Divine authority to all, or to any, of these periodical assemblages. They are wise and prudent arrangements, contributing to the peace of the church; and the example of the council at Jerusalem can be adduced as furnishing as much Divine authority for one as for another; that is, it does not make all or either of them of Divine authority, or as obligatory on the church of God. (4.) It should be added, that a degree of authority (compare Ac 16:4) would, of course, be attached to the decision of the apostles and elders of that time, which cannot be to any body of ministers and laymen now. Besides, it should never be forgotten--what, alas, it seems to have been the pleasure and the interests of ecclesiastics to forget--that neither the apostles nor elders asserted any jurisdiction over the churches of Antioch, Syria, and Cilicia; that they did not claim a right to have these cases referred to them; that they did not attempt "to lord it" over their faith or their consciences. The case was a single, specific, definite question, referred to them; and they decided it as such. They asserted no abstract right of such jurisdiction; they sought not to intermeddle with it; they enjoined no future reference to them, to their successors, or to any ecclesiastical tribunal. They evidently regarded the churches as blessed with the most ample freedom; and evidently contemplated no arrangement of a permanent character, asserting a right to legislate on articles of faith, or to make laws for the direction of the Lord's freemen. {1} "consolation" "exhortation" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 32 Verse 32. Being prophets. See Barnes "Ac 11:27". This evidently implies that they had been preachers before they went to Antioch. What was the precise nature of the office of a prophet in the Christian church, it is not easy to ascertain. Possibly it may imply that they were teachers of unusual or remarkable ability. Confirmed them. Strengthened them; that is, by their instructions and exhortations. See Barnes "Ac 14:22". {*} "prophets" "teachers" {a} "confirmed them" Ac 14:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 33 Verse 33. A space. For some time. They were let go in peace. An expression implying that they departed with the affectionate regard of the Christians to whom they had ministered, and with their highest wishes for their prosperity, 1 Co 16:11; 2 Jo 1:10. Silas however, it seems, chose to remain. Unto the apostles. At Jerusalem. Many Mss., however, instead of "unto the apostles," read, "unto those who had sent them." The sense is not materially different. {+} "tarried" "Abode" {++} "a space" "For some time" {|} "let go" "dismissed" {b} "peace" 1 Co 16:11; 2 Jo 1:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 34 Verse 34. Notwithstanding, etc. This whole verse is wanting in many Mss., in the Syriac, Arabic, and Coptic versions; and is regarded as spurious by Mill, Griesbach, and by other critics. It was probably introduced by some early transcriber, who judged it necessary to complete the narrative. The Latin Vulgate reads, "It seemed good to Silas to remain, but Judas went alone to Jerusalem." __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 35 Verse 35. Paul also and Barnabas continued in Antioch. How long a time is unknown. It is probable that at this time the unhappy incident occurred between Paul and Peter, which is recorded in Ga 2:11-14. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 36 Verse 36. Let us go again and visit our brethren. That is, in the churches which they had established in Asia Minor, Ac 13, Ac 14. This was a natural wish; and was an enterprise that might be attended with important advantages to those feeble churches. {c} "in every city" Ac 13:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 37 Verse 37. And Barnabas determined. Greek, willed, or was disposed to ebouleusato. John, etc. See Barnes "Ac 12:12". He had been with them before as a travelling companion, Ac 12:25; 13:5. He was the son of a sister of Barnabas, Col 4:10; and it is probable that Barnabas' affection for his nephew was the main reason for inducing him to wish to take him with him in the journey. {|} "determined" "desired" {d} "John, whose surname" Ac 12:12,25; Col 4:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 38 Verse 38. But Paul thought not good. Did not think it proper. Because he could not confide in his perseverance with them in the toils and perils of their journey. Who departed from them, etc. Ac 13:13. Why he did this is not known. It was evidently, however, for some cause which Paul did not consider satisfactory, and which, in his view, disqualified him from being their attendant again. To the work. Of preaching the gospel. {e} "departed" Ac 13:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 39 Verse 39. And the contention was so sharp. The word used here-- paroxusmov--is that from which our word paroxysm is derived. It may denote any excitement of mind, and is used in a good sense in Heb 10:24. It here means, evidently, a violent altercation that resulted in their separation for a time, and in their engaging in different spheres of labour. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 40 Verse 40. Being recommended. Being commended by prayer to God. See Barnes "Ac 14:26". {a} "recommended by the" Ac 14:26; 20:32 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 15 - Verse 41 Verse 41. Syria and Cilicia. These were countries lying near to each other, which Paul, in company with Barnabas, had before visited. Confirming the churches. Strengthening them by instruction and exhortation. It has no reference to the rite of confirmation. See Barnes "Ac 14:22". In regard to this unhappy contention between Paul and Barnabas, and their separation from each other, we may make the following remarks: (1.) That no apology or vindication of it is offered by the sacred writer. It was undoubtedly improper and evil. It was a melancholy instance in which even apostles evinced an improper spirit, and engaged in improper strife. (2.) In this contention it is probable that Paul was, in the main, right. Barnabas seems to have been influenced by attachment to a relative; Paul sought a helper who would not shrink from duty and danger. It is clear that Paul had the sympathies and prayers of the church in his favour, Ac 15:40, and it is more than probable that Barnabas departed without any such sympathy, Ac 15:39. (3.) There is reason to think that this contention was overruled for the furtherance of the gospel. They went to different places, and preached to different people. It often happens that the unhappy and wicked strifes of Christians are the means of exciting their zeal, and of extending the gospel, and of establishing churches. But no thanks to their contention; nor is the guilt of their anger and strife mitigated by this. (4.) This difference was afterwards reconciled, and Paul and Barnabas again became travelling companions, 1 Co 9:6; Ga 2:9. (5.) There is evidence that Paul also became reconciled to John Mark, Col 4:10; Phm 1:24; 2 Ti 4:11. How long this separation continued is not known; but perhaps in this journey with Barnabas, John gave such evidence of his courage and zeal as induced Paul again to admit him to his confidence as a travelling companion, and as to become a profitable fellow-labourer. See 2 Ti 4:11, "Take Mark, and bring him with thee; for he is profitable to me for the ministry." (6.) This account proves that there was no collusion or agreement among the apostles to impose upon mankind. Had there been such an agreement, and had the books of the New Testament been an imposture, the apostles would have been represented as perfectly harmonious, and as united in all their views and efforts. What impostor would have thought of the device of representing the early friends of the Christian religion as divided, and contending, and separating from each other? Such a statement has an air of candour and honesty, and at the same time is apparently so much again, st the truth of the system, that no impostor would have thought of resorting to it. {b} "confirming the churches" Ac 16:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 1 CHAPTER 16 Verse 1. Then came he. That is, Paul, in company with Silas. Luke does not give us the history of Barnabas, but confines his narrative to the journey of Paul. To Derbe and Lystra. See Barnes "Ac 14:6 ". And behold a certain disciple--named Timotheus. It was to this disciple that Paul afterwards addressed the two epistles which bear his name. It is evident that he was a native of one of these places, but whether of Derbe or Lystra it is impossible to determine. The son of a certain woman, etc. Her name was Eunice, 2 Ti 1:5. And believed. And was a Christian. It is evident also that her mother was a woman of distinguished Christian piety, 2 Ti 1:5. It was not lawful for a Jew to marry a woman of another nation, or to give his daughter in marriage to a Gentile, Ezr 9:12. But it is probable that this law was not regarded very strictly by the Jews who lived in the midst of heathen nations. It is evident that Timothy, at this time, was very young; for when Paul besought him to abide at Ephesus, to take charge of the church there, 1 Ti 1:3, he addressed him then as a young man: 1 Ti 4:12, "Let no man despise thy youth." But his father was a Greek. Evidently a man who had not been circumcised--for had he been, Timothy would have been also. {c} "Derbe and Lystra" Ac 14:6 {d} "Timotheus" Ac 19:22 {e} "certain woman" Ac 14:5 {*} "Greek" "A Gentile" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 2 Verse 2. Which. That is, Timothy. The connexion requires us to understand this of him. Of the character of his father nothing is known. Was well reported of. Was esteemed highly as a young man of piety and promise. See Barnes "Ac 6:3"; comp. 1 Ti 5:10. Timothy had been religiously educated. He was carefully trained in the knowledge of the Holy Scriptures, and was therefore the better qualified for his work, 2 Ti 3:15. {f} "well reported" Ac 6:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 3 Verse 3. Him would Paul have, etc. This was an instance of Paul's selecting young men of piety for the holy ministry. It shows, (1.) that he was disposed to look up and call forth the talent that might be in the church, that might be usefully employed. It is quite evident that Timothy would not have thought of this, had it not been suggested by Paul. The same thing education societies are attempting now to accomplish. (2.) That Paul sought proper qualifications, and valued them. Those were, (a.) that he had a good reputation for piety, etc., Ac 16:2 This he demanded as an indispensable qualification for a minister of the gospel. 1 Ti 3:7. "Moreover he (a bishop) must have a good report of them which are without." Comp. Ac 22:12. (b) Paul esteemed him to be a young man of talents and prudence. His admitting him to a partnership in his labours, and his entrusting to him the affairs of the church at Ephesus, prove this. (c) He had been carefully trained in the Holy Scriptures. A foundation was thus laid for usefulness. And this qualification seems to have been deemed by Paul of indispensable value for the right discharge of his duties in this holy office. And he took and circumcised him. This was evidently done to avoid the opposition and reproaches of the Jews. It was a measure not binding in itself, (comp. Ac 15:1,28,29) but the neglect of which would expose to contention and opposition among the Jews, and greatly retard or destroy his usefulness. It was an act of expediency for the sake of peace, and was in accordance with Paul's uniform and avowed principle of conduct. 1 Co 9:20, "And unto the Jews I became as a Jew, that I might gain the Jews." Comp. Ac 21:23-26. {g} "circumcised him, because" Ga 2:3-8; 5:1-3 {h} "Jews which were" 1 Co 9:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 4 Verse 4. And as they went through the cities. The cities of Syria, Cilicia, etc. They delivered them. Paul and Silas delivered to the Christians in those cities. The decrees. ta dogmata. The decrees in regard to the four things specified in Ac 15:20,29. The word translated decrees occurs in Lu 2:1, "A decree from Caesar Augustus;" in Ac 17:7, "The decrees of Caesar;" in Eph 2:15 and in Col 2:14. It properly means, a law or edict of a king or legislature. In this instance it was the decision of the council in a case submitted to it; and implied an obligation on the Christians to submit to that decision. The laws of the apostles would, and ought to be, in such cases, esteemed to be binding. It is probable that a correct and attested copy of the letter, Ac 15:23-29 would be sent to the various churches of the Gentiles. To keep. To obey, or to observe. That were ordained. Gr., That were adjudged, or determined. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 5 Verse 5. Established in the faith. Confirmed in the belief of the Gospel. The effect of the wise and conciliatory measure was to increase and strengthen the churches. {k} "churches established" Ac 15:41 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 6 Verse 6. Throughout Phrygia. This was the largest province of Asia Minor. It had Bithynia, north; Pisidia and Lycia, south; Galatia and Cappadocia, east; and Lydia and Mysia, west. And the region of Galatia. This province was directly east of Phrygia. The region was formerly conquered by the Gauls. They settled in it, and called it, after their own name, Galatia. The Gauls invaded the country at different times, and no less than three tribes or bodies of Gauls had possession of it. Many Jews were also settled there. It was from this cause that so many parties could be formed there, and that so much controversy would arise between the Jewish and Gentile converts. See the Epistle to the Galatians. And were forbidden. Probably by a direct revelation. The reason of this was, doubtless, that it was the intention of God to extend the gospel farther into the regions of Greece than would have been done if they had remained in Asia Minor. This prohibition was the means of the first introduction of the gospel into Europe. In Asia. See Barnes "Ac 2:9". This was doubtless the region of proconsular Asia. This region was also called Ionia. Of this region Ephesus was the capital; and here were situated also the cities of Smyrna, Thyatira, Philadelphia, etc., within which the seven churches, mentioned in Revelation chapters 1-3, were established. Cicero speaks of proconsular Asia as containing the provinces of Phrygia, Mysia, Carla, and Lydia. In all this region the gospel was afterwards preached with great success. But now a more important and wider field was opened before Paul and Barnabas, in the extensive country of Macedonia. {l} "Galatia" Ga 1:2; 1 Pe 1:1 {m} "forbidden of the Holy Ghost" Am 8:11,12; 1 Co 12:11 {+} "Ghost" "Spirit" {n} "in Asia" Re 1:4,11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 7 Verse 7. Mysia. This was a province of Asia Minor, having Propontis on the north, Bithynia on the east, Lydia on the south, and the AEgean Sea on the west. They assayed. They endeavoured; they attempted. Into Bithynia. A province of Asia Minor, lying east of Mysia. {*} "assayed" "attempted" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 8 Verse 8. Came down to Troas. This was a city of Phrygia or Mysia, on the Hellespont, between Troy north, and Assos south. Sometimes the name Troas, or Troad, is used to denote the whole country of the Trojans, the province where the ancient city of Troy had stood. This region was much celebrated in the early periods of Grecian history. It was here that the events recorded in the Iliad of Homer are supposed to have occurred. The city of Troy has long since been completely destroyed. Troas is several times mentioned in the New Testament, 2 Co 2:12; 2 Ti 4:13; Ac 20:5. {a} "Troas" 2 Co 2:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 9 Verse 9. And a vision. See Barnes "Ac 9:10". There stood a man, etc. The appearance of a man, who was known to be of Macedonia, probably, by his dress and language. Whether this was in a dream, or whether it was a representation made to the senses while awake it is impossible to tell. The will of God was at different times made known in both these ways. Comp. Mt 2:12; See Barnes "Ac 10:3". Grotius supposes that this was the guardian angel of Macedonia, and refers for illustration to Da 10:12,13,20,21. But there seems to be no foundation for this opinion. Of Macedonia. This was an extensive country of Greece, having Thrace on the north, Thessaly south, Epirus west, and the AEgean Sea east. It is supposed that it was peopled by Kittim, son of Javan, Ge 10:4. The kingdom rose into celebrity chiefly under the reign of Philip and his son Alexander the Great. It was the first region in Europe in which we have any record that the gospel was preached. And help us. That is, by preaching the gospel. This was a call to preach the gospel in an extensive heathen land, amidst many trials and dangers. To this call, notwithstanding all this prospect of danger, they cheerfully responded, and gave themselves to the work. Their conduct was thus an example to the church. From all portions of the earth a similar call is now coming to the churches. Openings of a similar character, for the introduction of the gospel, are presented in all lands. Appeals are coming from every quarter; and all that seems now necessary for the speedy conversion of the world, is for the church to enter into these vast fields with the self-denial, spirit, and zeal which characterized the apostle Paul. {b} "man of Macedonia" Ac 10:30 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 10 Verse 10. We endeavoured. This is the first instance in which Luke refers to himself as being in company with Paul. It is hence probable that he joined Paul and Silas about this time; and it is evident that he attended him in his travels, as recorded throughout the remainder of the Acts. Assuredly gathering. Being certainly convinced. {c} "go into Macedonia" 2 Co 2:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 11 Verse 11. Loosing from Troas. Setting sail from this place. To Samothracia. This was an island in the AEgean Sea, not far from Thrace. It was peopled by inhabitants from Samos and from Thrace, and hence called Samothracia. It was about twenty miles in circumference; and was an asylum for fugitives and criminals. And the next day to Neapolis.This was a maritime city of Macedonia, near the borders of Thrace. It is now called Napoli. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 12 Verse 12. And from thence to Philippi. The former name of this city was Dathos. It was repaired and adorned by Philip, the father of Alexander the Great, and after him was called Philippi. It was famous for having been the place where several battles were fought in the civil wars of the Romans; and, among others, for the decisive battle between Brutus and Antony. At this place Brutus killed himself. To the church in this place Paul afterwards wrote the epistle which bears its name. Which is the chief city of that part of Macedonia. This whole region had been conquered by the Romans under Paulus Emilius. By him it was divided into four parts or provinces. (Livy.) The Syriac version renders it, "a city of the first part of Macedonia;" and there is a medal extant which also describes this region by this name. It has been proposed, therefore, to alter the Greek text in accordance with this, since it is known that Amphipolis was made the chief city by Paulus Emilius. But it may be remarked, that although Amphipolis was the chief city in the time of Paulus Emilius, it may have happened that in the lapse of two hundred and twenty years from that time, Philippi might have become the most extensive and splendid city. The Greek here may also mean simply that this was the first city to which they arrived in their travels. And a colony. This is a Latin word, and means that this was a Roman colony. The word denotes a city or province which was planted or occupied by Roman citizens. On one of the coins now extant, it is recorded that Julius Caesar bestowed the advantages and dignity of a colony on Philippi, which Augustus afterwards confirmed and augmented. See Rob. Cal., Art. Philippi. Certain days. Some days. {d} "Philippi, which is the chief city" Php 1:1 {1} "the chief city" "the first" {+} "certain days" "Some" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 13 Verse 13. And on the sabbath. There is no doubt that in this city there were Jews. In the time of the apostles they were scattered extensively throughout the known world. By a river side. What river this was is not known. It is known, however, that the Jews were accustomed to provide water, or to build their synagogues and oratories near water, for the convenience of the numerous washings before and during their religious services. Where prayer. Where there was a proseuchae, or place of prayer; or where prayer was commonly offered. The Greek will bear either; but the sense is the same. Places for prayer were erected by the Jews in the vicinity of cities and towns, and particularly where there were not Jewish families enough, or where they were forbidden by the magistrate to erect a synagogue. These proseuchae, or places of prayer, were simple enclosures made of stones in a grove, or under a tree, where there would be a retired and convenient place for worship. Was wont. Was accustomed to be offered; or where it was established by custom. And spake unto the women, etc. This was probably before the regular service of the place commenced. {2} "the sabbath" "Sabbath day" {e} "was wont" Ac 21:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 14 Verse 14. A seller of purple. Purple was a most valuable colour, obtained usually from shell-fish. It was chiefly worn by princes, and by the rich; and the traffic in it might be very profitable. The city of Thyatira. This was a city of Lydia, in Asia Minor, now called Ak-hisar. The art of dying was particularly cultivated, as appears from an inscription found there. (See Kuinoel.) Which worshipped God. A religious woman; a proselyte. See Barnes "Ac 13:16" Whose heart the Lord opened. See Barnes "Lu 24:45". {a} "the Lord opened" Lu 24:45 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 15 Verse 15. And when she was baptized. Apparently without any delay. Comp. Ac 2:41; 8:38. It was usual to be baptized immediately on believing. And her household. Gr., Her house, (o oikov authv.) Her family. No mention is made of their having believed. And the case is one that affords a strong presumptive proof that this was an instance of household or infant baptism. For, (1.) her believing is particularly mentioned. (2.) It is not intimated that they believed. On the contrary, it is strongly implied that they did not. (3.) It is manifestly implied that they were baptized because she believed. It was the offering of her family to the Lord. It is just such an account as would now be given of a household or family that were baptized on the faith of the parent. If ye have judged me to be faithful. If you deem me a Christian, or a believer. And she constrained us. She urged us. This was an instance of great hospitality, and also an evidence of her desire for further instruction in the doctrines of religion. {b} "besought us" Heb 13:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 16 Verse 16. As we went to prayer. Greek, As we were going to the proseuchae, the place of prayer, Ac 16:13. Whether this was on the same day in which the conversion of Lydia occurred, or at another time, is not mentioned by the historian. A certain damsel. A maid; a young woman. Possessed with a spirit of divination. Greek, Python. See the margin. Python, or Pythios, was one of the names of Apollo, the Grecian god of the fine arts, of music, poetry, medicine, and eloquence. Of these he was esteemed to have been the inventor. He was reputed to be the third son of Jupiter and Latona. He had a celebrated temple and oracle at Delphi, which was resorted to from all parts of the world, and which was perhaps the only oracle that was in universal repute. The name Python is said to have been given him, because, as soon as he was born, he destroyed with arrows a serpent of that name, that had been seen by Juno to persecute Latona; hence his common name was the Pythian Apollo. He had temples on Mount Parnassus, at Delphi, Delos, Claros, Tenedos, etc., and his worship was almost universal In the celebrated oracle at Delphi, the priestess of Apollo pretended to be inspired; became violently agitated during the periods of pretended inspiration; and during those periods gave such responses to inquirers as were regarded as the oracles of the god. Others would also make pretensions to such inspiration; and the art of fortune-telling, or of jugglery, was extensively practised, and was the source of much gain. See Barnes "Ac 8:8-10". What was the cause of this extensive delusion in regard to the oracle at Delphi, it is not necessary now to inquire. It is plain that Paul regarded this as a case of demoniacal possession, and treated it accordingly. Her masters. Those in whose employ she was. By soothsaying. Pretending to foretell future events. {c} "possessed with" 1 Sa 28:7 {1} "divination" "Python" {d} "gain by soothsaying" Ac 19:24 {*} "soothsaying" "Divining" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 17 Verse 17. The same followed Paul, etc. Why she did this, or under what pretence, the sacred writer has not informed us. Various conjectures have been formed of the reason why this was done. It may have been, (1.) that as she prophesied for gain, she supposed that Paul and Silas would reward her if she publicly proclaimed that they were the servants of God. Or, (2.) because she was conscious that an evil spirit possessed her, and that she feared that Paul and Silas would expel that spirit; and that, by proclaiming them to be the servants of God, she hoped to conciliate their favour. Or, (3.) more probably, it was because she saw evident tokens of their being sent from God, and that their doctrine would prevail; and by proclaiming this she hoped to acquire more authority, and a higher reputation for being herself inspired. Comp. Mr 5:7. {e} "most high God" Ge 14:18-22 {f} "way of salvation" Ac 18:26; Heb 10:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 18 Verse 18. But Paul, being grieved. Being molested, troubled, offended. Paul was grieved, probably, (1.) because her presence was troublesome to him; (2.) because it might be said that he was in alliance with her, and that his pretensions were just like hers; (3) because what she did was for the sake of gain, and was a base imposition; (4.) because her state was one of bondage and delusion, and it was proper to free her from this demoniacal possession; and, (5.) because the system under which she was acting was a part of a vast scheme of delusion and imposture, which had spread over a large portion of the pagan world, and which was then holding it in bondage. Throughout the Roman empire, the inspiration of the priestesses of Apollo was believed in; and temples were everywhere reared to perpetuate and celebrate the delusion. Against this extensive system of imposture and fraud, Christianity must oppose itself; and this was a favourable instance to expose the delusion, and to show the power of the Christian religion over all the arts and powers of imposture. The mere fact that in a very few instances--of which this was one--they spoke the truth, did not make it improper for Paul to interpose. That fact would only tend to perpetuate the delusion, and to make his interposition more proper and necessary. The expulsion of the evil spirit would also afford a signal proof of the fact that the apostles were really from God. A far better proof than her noisy and troublesome proclamation of it would furnish. In the name of Jesus Christ. Or, by the authority of Jesus Christ. See Barnes "Ac 3:6". {g} "said to the spirit" Mr 1:25,34 {h} "he came out" Mr 16:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 19 Verse 19. The hope of their gains was gone. It was this that troubled and enraged them. And this is as likely to enrage men as anything. Instead of regarding the act as proof of Divine power, they were intent only on their profits. And their indignation furnishes a remarkable illustration of the fixedness with which men will regard wealth; of the fact that the love of it will blind them to all the truths of religion, and all the proofs of the power and presence of God; and of the fact that any interposition of Divine power that destroys their hopes of gain, fills them with wrath and hatred and murmuring. Many a man has been opposed to God and his gospel, because, if religion should be extensively prevalent, the hopes of gain would be gone. Many a slave-dealer, and many a trafficker in ardent spirits, and many a man engaged in other unlawful modes of gain, have been unwilling to abandon their employments, simply because the hopes of their gain would be destroyed. No small part of the opposition to the gospel arises from the fact, that, if embraced, it would strike at so much of the dishonourable employments of men, and make them honest and conscientious. The marketplace. The court, or forum. The market-place was a place of concourse; and the courts were often held in or near those places. The rulers. The term used here refers commonly to civil magistrates. {i} "gains was gone" Ac 19:24,27 {2} "market-place" "court" {k} "rulers" Mt 10:18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 20 Verse 20. And brought them to the magistrates. To the military rulers, (strathgoiv) or praetors. Philippi was a Roman colony; and it is probable that the officers of the army exercised the double function of civil and military rulers. Do exceedingly trouble our city. In what way they did it, they specify in the next verse. The charge which they wished to substantiate was that of being disturbers of the public peace. All at once they became conscientious. They forgot the subject of their gains, and were greatly distressed about the violation of the laws. There is nothing that will make men more hypocritically conscientious, than to denounce, and detect, and destroy their unlawful and dishonest practices. Men who are thus exposed become suddenly filled with reverence for the law, or for religion; and they, who have heretofore cared nothing for either, become greatly alarmed lest the public peace should be disturbed. Men slumber quietly in sin, and pursue their wicked gains; they hate or despise all law and all forms of religion; but the moment their course of life is attacked and exposed, they become full of zeal for laws that they would not themselves hesitate to violate, and for the customs of religion, which in their hearts they thoroughly despise. Worldly-minded men often thus complain that their towns, and cities, and villages, are disturbed by revivals of religion; and the preaching of the truth, and attacking vice, often arouses this hypocritical conscientiousness, and makes them alarmed for the laws, and for religion, and for order, which they at other times are the first to disturb and disregard. {l} "our city" 1 Ki 18:17; Ac 17:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 21 Verse 21. And teach customs. The word customs here (eyh) refers to religious rites or forms of worship. See Barnes "Ac 6:14". They meant to charge the apostles with introducing a new mode of worship and a new religion, which was unauthorized by the Roman laws. This was a cunning and artful accusation. It is perfectly evident that they cared nothing either for the religion of the Romans or of the Jews. Nor were they really concerned about any change of religion. Paul had destroyed their hopes of gain; and as they could not prevent that except by securing his punishment or expulsion, and as they had no way of revenge except by endeavouring to excite indignation against him and Silas for violating the laws, they endeavoured to convict them of such violation. This is one, among many instances, where wicked and unprincipled men will endeavour to make religion the means of promoting their Own interest. If they can make money by it, they will become its professed friends; or if they can annoy Christians, they will at once have remarkable zeal for the laws and for the purity of religion. Many a man opposes revivals of religion and the real progress of evangelical piety, from professed zeal for truth and order. Which are not lawful for us to receive, There were laws of the Roman empire under which they might shield themselves in this charge, though it is evident that their zeal was not because they loved the laws more, but because they loved Christianity less. Thus Servius on Virgil, AEnead, viii. 181, says, "Care was taken among the Athenians and the Romans, that no one should introduce new religions. It was on this account that Socrates was condemned, and the Chaldeans or Jews were banished from the city." Cicero (de Legibus ii. 8) says, "No person shall have any separate gods, or new ones; nor shall he privately worship any strange gods, unless they be publicly allowed." Wetstein (in loco) says, "The Romans would indeed allow foreigners to worship their own gods, but not unless it were done secretly, so that the worship of foreign gods would not interfere with the allowed worship of the Romans, and so that occasion for dissension and controversy might be avoided. Neither was it lawful among the Romans to recommend a new religion to the citizens, contrary to that which was confirmed and established by the public authority, and to call off the people from that. It was on this account that there was such a hatred of the Romans against the Jews." (Kuinoel.) Tertullian says, that "there was a decree that no god should be consecrated, unless approved by the senate." (Grotius.) See many other authorities quoted in Bishop Watsoh's "Apology for Christianity." To observe. To do. Being Romans. Having the privileges of Roman citizens. See Barnes "Ac 16:12". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 22 Verse 22. And the multitude, etc. It is evident that this was done in a popular tumult, and without even the form of law. Of this, Paul afterwards justly complained, as it was a violation of the privileges of a Roman citizen, and contrary to the laws. See Barnes "Ac 16:37". It was one instance in which men affect great zeal for the honour of the law, and yet are among the first to disregard it. And the magistrates. Ac 16:20. They who should have been their protectors, until they had had a fair trial according to law. Rent off their clothes. This was always done when one was to be scourged or whipped. The criminal was usually stripped entirely naked. Livy says, (ii. 5,) "The lictors, being sent to inflict punishment, beat them with rods, being naked." Cicero against Vetres says, "He commanded the man to be seized, and to be stripped naked in the midst of the forum, and to be bound, and rods to be brought." And commanded to beat them. rabdizein. To beat them with rods. This was done by lictors, whose office it was, and was a common mode of punishment among the Romans. Probably Paul alludes to this when he says, (2 Co 11:25,) "Thrice was I beaten with rods." {*} "rent off" "tore" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 23 Verse 23. And when they had laid many stripes upon them. The Jews were by law prohibited from inflicting more than forty stripes, and usually inflicted but thirty-nine, 2 Co 11:24. But there was no such law among the Romans. They were unrestricted in regard to the number of lashes; and probably inflicted many more. Perhaps Paul refers to this when he says, (2 Co 11:23,) "In stripes above measure," i. e., beyond the usual measure among the Jews, or beyond moderation. They cast them into prison. The magistrates, Ac 16:36,37, as a punishment; and probably with a view hereafter of taking vengeance on them, more according to the forms of law. {a} "many stripes" 2 Co 6:5; 11:23,25; 1 Th 2:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 24 Verse 24. Thrust them into the inner prison. Into the most retired and secure part of the prison. The cells in the interior of the prison would be regarded as more safe, being doubtless more protected, and the difficulty of escape would be greater. And made their feet fast in the stocks. Greek, And made their feet secure to wood. The word stocks, with us, denotes a machine made of two pieces of timber, between which the feet of the criminals are placed, and in which they are thus made secure. The account here does not imply necessarily that they were secured precisely in this way, but that they were fastened or secured by the feet, probably by cords, to a piece or beam of wood, so that they could not escape. It is supposed that the legs of the prisoners were bound to large pieces of wood, which not only encumbered them, but which often were so placed as to extend their feet to a considerable distance. In this condition it might be necessary for them to lie on their backs; and if this, as is probable, was on the cold ground, after their severe scourging, their sufferings must have been very great. Yet in the midst of this they sang praises to God. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 25 Verse 25. And at midnight. Probably their painful posture, the sufferings of their recent scourging, prevented their sleeping. Yet, though they had no repose, they had a quiet conscience, and the supports of religion. Prayed. Though they had suffered much, yet they had reason to apprehend more. They sought, therefore, the sustaining grace of God. And sang praises. Nothing but religion would have enabled them to do this. They had endured much, but they had cause still for gratitude. A Christian may find more true joy in a prison, than the monarch on his throne. And the prisoners heard them. And doubtless with astonishment. Prayer and praise were not common in a prison. The song of rejoicing and the language of praise is not usual among men lying bound in a dungeon, From this narrative we may learn, (1.) that the Christian has the sources of his happiness within him. External circumstances cannot destroy his peace and joy. In a dungeon he may find as real happiness as on a throne. On the cold earth, beaten and bruised, he may be as truly happy as on a bed of down. (2.) The enemies of Christians cannot destroy their peace. They may incarcerate the body, but they cannot bind the spirit. They may exclude from earthly comforts, but they cannot shut them out from the presence and sustaining grace of God. (3.) We see the value of a good conscience. Nothing else can give peace; and amidst the wakeful hours of the night, whether in a dungeon or on a bed of sickness, it is of more value than all the wealth of the world. (4.) We see the inestimable worth of the religion of Christ. It fits for all scenes; supports in all trims; upholds by day or by night; inspires the soul with confidence in God; and puts into the lips the songs of praise and thanksgiving. (5.) We have here a sublime and holy scene, which sin and infidelity could never furnish. What more sublime spectacle has the earth witnessed than that of scourged and incarcerated men, suffering from unjust and cruel inflictions, and anticipating still greater sorrows; yet, with a calm mind, a pure conscience, a holy joy, pouring forth their desires and praises at midnight, into the ear of the God, who always hears prayer! The darkness, the stillness, the loneliness, all give sublimity to the scene, and teach us how invaluable is the privilege of access to the throne of mercy in this suffering world. {b} "prayed" Jas 5:13 {c} "praises" Ps 34:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 26 Verse 26. And suddenly. While they were praying and singing. A great earthquake. Mt 28:2. An earthquake, in such circumstances, was regarded as a symbol of the presence of God, and as an answer to prayer. See Barnes "Ac 4:31". The design of this was, doubtless, to furnish them proof of the presence and protection of God, and to provide a way for them to escape. It was one among the series of wonders by which the gospel was established, and the early Christians protected amidst their dangers. And immediately all the doors were opened. An effect that would naturally follow from the violent concussion of the earthquake. Comp. Ac 5:19. Every one's bands were loosed. This was evidently a miracle. Some have supposed that their chains were dissolved by electric fluid; but the narrative gives no account of any such fluid, even supposing such an effect to be possible. It was evidently a direct interposition of Divine power. But for what purpose it was done is not recorded. Grotius supposes it was that they might know that the apostles might be useful to them and to others, and that by them their spiritual bonds might be loosed. Probably the design was to impress all the prisoners with the conviction of the presence and power of God, and thus to prepare them to receive the message of life from the lips of his servants Paul and Silas. They had just before heard them singing and praying; they were aware, doubtless, of the cause for which they were imprisoned; they saw evident tokens that they were the servants of the Most High, and under his protection; and their own minds were impressed and awed by the terrors of the earthquake, and by the fact of their own liberation. It renders this scene the more remarkable, that though the doors were opened, and the prisoners loosed, yet no one made any attempt to escape. {a} "all the doors were opened" Is 42:7; Ac 5:19; 12:7,10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 27 Verse 27. Would have killed himself. This was all done in the midst of agitation and alarm. He supposed that the prisoners had fled. He presumed that their escape would be charged on him. It was customary to hold a jailer responsible for the safe keeping of prisoners, and to subject him to the punishment due to them, if he suffered them to escape. See Ac 12:19. It should be added, that it was common, and approved among the Greeks and Romans, for a man to commit suicide when he was encompassed with dangers from which he could not escape. Thus Cato was guilty of self-murder in Utica; and thus, at this very place at Philippi--Brutus and Cassius, and many of their friends, fell on their own swords, and ended their lives by suicide. The custom was thus sanctioned by the authority and example of the great; and we are not to wonder that the jailer, in a moment of alarm, should also attempt to destroy his own life. It is not one of the least benefits of Christianity, that it has proclaimed the evil of self-murder, and that it has done so much to drive it from the world. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 28 Verse 28. Do thyself no harm. This is the solemn command of religion in his case, and in all others. It enjoins on men to do themselves no harm--by self-murder, whether by the sword, the pistol, the halter; or by intemperance, and lust, and dissipation. In all cases Christianity seeks the true welfare of man. In all cases, if it were obeyed, men would do themselves no harm. They would promote their own best interests here, and their eternal welfare hereafter. {b} "Paul cried" Pr 24:11,12; 1 Th 5:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 29 Verse 29. Then he called for a light. Greek, Lights, in the plural. Probably several torches were brought by his attendants. And came trembling. Alarmed at the earthquake, and amazed that the prisoners were still there, and probably not a little confounded at the calmness of Paul and Silas, and overwhelmed at the proof of the presence of God. Comp. Jer 5:22, "Fear ye not me, saith the Lord? will ye not tremble at my presence?" etc. And fell down, etc. This was an act of profound reverence. See Barnes "Mt 2:11". It is evident that he regarded them as the favourites of God, and was constrained to recognize them in their character as religious teachers. {d} "and fell down before Paul" Jer 5:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 30 Verse 30. And brought them out. From the prison. Sirs. Greek, kurioi, lords--an address of respect; a title usually given to masters, or owners of slaves. What must I do to be saved? Never was a more important question asked than this. It is evident that by this question he did not refer to any danger to which he might be exposed from what had happened. For, (1.) the apostles evidently understood him as referring to his eternal salvation, as is manifest from their answer; since to believe on the Lord Jesus would have no effect in saving him from any danger of punishment to which he might be exposed from what had occurred. (2.) He could scarcely consider himself as exposed to punishment by the Romans. The prisoners were all safe; none had escaped, or showed any disposition to escape: and besides, for the earthquake and its effects he could not be held responsible. It is not improbable that there was much confusion in his mind. There would be a rush of many thoughts; a state of agitation, and alarm, and fear; and in view of all he would naturally ask those whom he now saw to be men sent by God, and under his protection, what he should do to obtain the favour of that great Being under whose protection he saw that they manifestly were. Perhaps the following thoughts might have gone to produce this state of agitation and alarm: (1.) They had been designated by the Pythoness Ac 16:17 as religious teachers sent from God, and appointed to "show the way of salvation;" and in her testimony he might have been disposed to put confidence, or it might now be brought fresh to his recollection. (2.) He manifestly saw that they were under the protection of God. A remarkable interposition--an earthquake--an event which all the heathen regarded as ominous of the presence of the Divinity--had showed this. (3.) The guilt of their imprisonment might rush upon his mind; and he might suppose that he, the agent of the imprisonment of the servants of God, would be exposed to his displeasure. (4.) His own guilt in attempting his own life might overwhelm him with alarm. (5.) The whole scene was fitted to show him the need of the protection and friendship of the God that had thus interposed. In this state of agitation and alarm, the apostles directed him to the only source of peace and safety--the blood of the atonement. The feelings of an awakened sinner are often strikingly similar to those of this jailer. He is agitated, alarmed, and fearful; he sees that he is a sinner, and trembles; the sins of his life rush over his memory, and fill him with deep anxiety, and he inquires what he must do to be saved. Often too, as here, the Providence of God is the means of awakening the sinner, and of leading to this inquiry. Some alarming dispensation convinces him that God is near, and that the soul is in danger. The loss of health, property, or of a friend, may thus alarm the soul; or the presence of the pestilence, or any fearful judgment, may arrest the attention, and lead to the inquiry, "What must I do to be saved?" Reader, have you ever made this inquiry? Have you ever, like the heathen jailer at Philippi, seen yourself to be a lost sinner, and been willing to ask the way to life? In this narrative we see the contrast which exists in periods of distress and alarm between Christians and sinners. The guilty jailer was all agitation, fear, distress, and terror; the apostles all peace, calmness, joy. The one was filled with thoughts of self-murder; the others intent on saving life and doing good. This difference is to be traced to religion. It was confidence in God that gave peace to them; it was the want of that which led to agitation and alarm in him. It is so still. In the trying scenes of this life the same difference is still seen. In bereavements, in sickness, in times of pestilence, in death, it is still so. The Christian is calm, the sinner is agitated and alarmed. The Christian can pass through such scenes with peace and joy; to the sinner they are scenes of terror and of dread. And thus it will be beyond the grave. In the morning of the resurrection the Christian will rise with joy and triumph; the sinner with fear and horror. And thus at the judgment-seat. Calm and serene, the saint shall witness the solemnities of that day, and triumphantly hail the Judge as his friend: fearful and trembling, the sinner shall regard these solemnities, and with a soul filled with horror, shall listen to the sentence that consigns him to eternal woe! With what solicitude, then, should we seek, without delay, an interest in that religion which alone can give peace to the soul! {e} "must I do?" Jer 5:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 31 Verse 31. Believe on the Lord Jesus Christ. This was a simple, a plain, and an effectual direction. They did not direct him to use the means of grace, to pray, or to continue to seek for salvation. They did not advise him to delay, or to wait for the mercy of God. They told him to believe at once; to commit his agitated, and guilty, and troubled spirit to the Saviour, with the assurance that he should find peace. They presumed that he would understand what it was to believe; and they commanded him to do the thing. And this was the uniform direction which the early preachers gave to those inquiring the way to life. See Barnes "Mt 16:16"; comp. See Barnes "Ac 8:22". And thy house. And thy family. That is, the same salvation is equally adapted to, and offered to your family. It does not mean that his family would be saved simply by his believing; but that the offers had reference to them as well as to himself; that they might be saved as well as he. His attention was thus called at once, as every man's should be, to his family. He was reminded that they needed salvation; and he was presented with the assurance that they might unite with him in the peace and joy of redeeming mercy. Comp. Ac 2:39. It may be implied here that the faith of a father may be expected to be the means of the salvation of his family. It often is so, in fact. But the direct meaning of this is, that salvation was offered to his family as well as himself; implying that if they believed, they should also be saved. {f} "on the Lord Jesus Christ" Hab 2:4; Joh 3:16,36; 6:47; Ac 13:39 {g} "house" Ac 2:39 {*} "house" "Household" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 32 Verse 32. To all that were in his house. Old and young. They instructed them in the doctrines of religion, and doubtless in the nature of the ordinances of the gospel, and then baptized the entire family. {a} "all that were in" Ro 1:14,16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 33 Verse 33. And he took them. To a convenient place for washing. It is evident from this, that though the apostles had the gift of miracles, that they did not exercise it in regard to their own sufferings, or to heal their own wounds. They restored others to health, not themselves. And washed their stripes. The wounds which had been inflicted by the severe scourging which they had received the night before. We have here a remarkable instance of the effect of religion in producing humanity and tenderness. This same man, a few hours before, had thrust them into the inner prison, and made them fast in the stocks. He evidently had then no concern about their stripes or their wounds. But no sooner was he converted, and his heart changed, than one of his first acts was an act of humanity. He saw them suffering; he pitied them, and hastened to minister to them, and to heal their wounds. Till the time of Christianity there never had been an hospital or an almshouse. Nearly all the hospitals for the sick since have been reared by Christians. They who are most ready to minister to the sick and dying are Christians. They who are willing to encounter the pestilential damps of dungeons to aid the prisoner, are, like Howard, Christians. Who ever saw an infidel attending a dying bed, if he could help it? and where has infidelity ever reared a hospital or an almshouse, or made provision for the widow and the fatherless? Often one of the most striking changes that occurs in conversion is seen in the disposition to be kind and humane to the suffering. Comp. Jas 1:27. And was baptized. This was done straightway; that is, immediately. As it is altogether improbable that either in his house or in the prison there would be water sufficient for immersing them, there is every reason to suppose that this was performed in some other mode. All the circumstances lead us to suppose that it was not by immersion. It was at the dead of night, in a prison, amidst much agitation, and evidently performed in haste. {*} "straightway" "immediately" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 34 Verse 34. He set meat before them. Food. Gr., He placed a table. The word meat formerly meant food of all kinds. And rejoiced. This was the effect of believing. Religion produces joy. See Barnes "Ac 8:8". He was free from danger and alarm; he had evidence that his sins were forgiven, and that he was the friend of God. The agitating and alarming scenes of the night had passed away, the prisoners were safe; and religion, with its peace, and pardon, and rejoicings, had visited his family. What a change to be produced in one night! What a difference between the family when Paul was thrust into prison, and when he was brought out and received as an honoured guest at the very table of the renovated jailer! Such a change would Christianity produce in every family, and such joy would it diffuse through every household. With all his house. With all his family. Whether they believed before they were baptized, or after, is not declared. But the whole narrative would lead us to suppose, that as soon as the jailer believed, he and all his family were baptized. It is subsequently added, that they believed also. The joy arose from the fact that they all believed the gospel; the baptism appears to have been performed on account of the faith of the head of the family. {b} "meat before them" Lu 5:29 {c} "rejoiced, believing" Ro 5:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 35 Verse 35. And when it was day, etc. It is evident, from the narrative, that it was not contemplated at first to release them so soon, Ac 16:22-24. But it is not known what produced this change of purpose in the magistrates. It is probable, however, that they had been brought to reflection, somewhat as the jailer had, by the earthquake; and that their consciences had been troubled by the fact, that, in order to please the multitude, they had caused strangers to be beaten and imprisoned without trial, and contrary to the Roman laws. An earthquake is always fitted to alarm the guilty; and among the Romans it was regarded as an omen of the anger of the gods, and was therefore fitted to produce agitation and remorse. Their agitation and alarm were shown by the fact that they sent the officers as soon as it was day. The judgments of God are eminently adapted to alarm sinners. Two ancient Mss. read this, "The magistrates, who were alarmed by the earthquake, sent," etc.-- (Doddridge.) Whether this reading be genuine or not, it doubtless expresses the true cause of their sending to release the apostles. The sergeants. rabdoucouv. Literally, those having rods; the lictors. These were public officers, who went before magistrates with the emblems of authority. In Rome they bore before the senators the fasces; that is, a bundle of rods with an axe in its centre, as a symbol of office. They performed somewhat the same office as a beadle in England, or as a constable in our courts, [America.] {+} "serjeants" "officers" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 36 Verse 36. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 37 Verse 37. They have beaten us openly uncondemned. There are three aggravating circumstances mentioned, of which Paul complains. (1.) That they had been beaten, contrary to the Roman laws. (2.) That it had been public; the disgrace had been in the presence of the people, and the reparation ought to be as public. And (3) that it had been done without a trial, and while they were uncondemned and therefore the magistrates ought themselves to come and release them, and thus publicly acknowledge their error. Paul knew the privileges of a Roman citizen; and at proper times, when the interests of justice and religion required it, he did not hesitate to assert them. In all this he understood and accorded with the Roman laws. The Valerian law declared, that if a citizen appealed from the magistrate to the people, it should not be lawful for the magistrate to beat him with rods, or to behead him. (Plutarch, Life of P. Valeflus Publicola. Livy, ii. 8.) By the Porcian law, it was expressly forbidden that a citizen should be beaten, (Livy, iv. 9.) Cicero (Pro. Rabir. chap. 4) says, that the body of every Roman citizen was inviolable. "The Porcian law," he adds, "has removed the rod from the body of every Roman citizen." And in his celebrated oration against Verres, he says, "A Roman citizen was beaten with rods in the forum, O judges; where, in the mean time, no groan, no other voice of this unhappy man was heard, except the cry, 'I am a Roman citizen'--Take away this hope," he says, "take away this defence from the Roman citizens--let there be no protection in the cry, I am a Roman citizen--and the praetor can with impunity inflict any punishment on him who declares himself a citizen of Rome," etc. Being Romans. Being Romans, or having the privilege of Roman citizens. They were born Jews, but they claimed that they were Roman citizens, and had a right to the privilege of citizenship. On the ground of this claim, and the reason why Paul claimed to be a Roman citizen, See Barnes "Ac 22:28". Privily. Privately. The release should be as public as the unjust act of imprisonment. As they have publicly attempted to disgrace us, so they should as publicly acquit us. This was a matter of mere justice; and as it was of great importance to their character and success, they insisted on it. Nay, verily; but let them come, etc. It was proper that they should be required to do this, (1.) because they had been illegally imprisoned, and the injustice of the magistrates should be acknowledged. (2.) Because the Roman laws had been violated, and the majesty of the Roman people thus insulted and honour should be done to the laws. (3.) Injustice had been done to Paul and Silas, and they had a right to demand just treatment and protection. (4.) Such a public act on the part of the magistrates would strengthen the young converts, and show them that the apostles were not guilty of a violation of the laws. (5.) It would tend to the honour and to the furtherance of religion. It would be a public acknowledgment of their innocence; and would go far towards lending to them the sanction of the laws as religious teachers. We may learn from this also, (1.) that though Christianity requires meekness in the reception of injuries, that there are occasions where Christians may insist on their rights according to the laws. Comp. Joh 18:23. (2.) That this is to be done, particularly where the honour of religion is concerned, and where by it the gospel will be promoted. A Christian may bear much as a man in a private capacity, and may submit, without any effort to seek reparation; but where the honour of the gospel is concerned--where submission, without any effort to obtain justice, might be followed by disgrace to the cause of religion--a higher obligation may require him to seek a vindication of his character, and to claim the protection of the laws. His name, and character, and influence, belong to the church. The laws are designed as a protection to an injured name, or of violated property and rights, and of an endangered life. And when that protection can be had only by an appeal to the laws, such an appeal, as in the case of Paul and Silas, is neither vindictive nor improper. My private interests I may sacrifice, if I choose; my public name, and character, and principles belong to the church and the world; and the laws, if necessary, may be called in for their protection. {++} "openly" "Publicly" {d} "being Romans" Ac 22:25 {|} "privily" "privately" {&} "verily" "truly" {e} "themselves" Da 6:18,19; Mt 10:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 38 Verse 38. They feared, when they heard, etc. They were apprehensive of punishment for having imprisoned them in violation of the laws of the empire. To punish unjustly a Roman citizen was deemed an offence to the majesty of the Roman people, and was severely punished by the laws. Dionysius Hall. (Ant. Rom. 2) says, that "the punishment appointed for those who abrogated or transgressed the Valerian law was death, and the confiscation of his property." The emperor Claudius deprived the inhabitants of Rhodes of freedom for having crucified some Roman citizens. Dio. Cuss. lib. 60. (See Kuinoel and Grotius.) {*} "serjeants" "officers" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 39 Verse 39. And they came and besought them. A most humiliating act for Roman magistrates; but in this case it was unavoidable. The apostles had them completely in their power, and could easily effect their disgrace and ruin. Probably they besought them by declaring them innocent; by affirming that they were ignorant that they were Roman citizens, etc. And desired them to depart, etc. Probably, (1.) to save their own character, and to secure from their taking any further steps to convict the magistrates of violating the laws; and; (2.) to evade any further popular tumult on their account. This advice they saw fit to comply with, after they had seen and comforted the brethren, Ac 16:40. They had accomplished their main purpose in going to Philippi; they had preached the gospel; had laid, the foundation of a flourishing church, (comp. the Epistle to the Philippians;) and they were now prepared to prosecute the purpose of their agency into surrounding regions. Thus the opposition of the people and the magistrates at Philippi was the occasion of the founding of the church there; and thus their unkind and inhospitable request that they should leave them, was the means of the extension of the gospel into adjacent regions. {a} "besought them" Ex 11:8; Re 3:9 {b} "desired them" Mt 8:34 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 16 - Verse 40 Verse 40. They comforted them. They exhorted them, and encouraged them to persevere, notwithstanding the opposition and persecution which they might meet with. And departed. That is, Paul and Silas departed. It would appear probable that Luke and Timothy remained in Philippi, or, at least, did not attend Paul and Silas. For Luke, who, in Ac 16:10, uses the first person, and speaks of himself as with Paul and Silas, speaks of them now in the third person, implying that he was not with them until Paul had arrived at Troas, where Luke joined him from Philippi, Ac 20:5,6. In Ac 17:14, also, Timothy is mentioned as being at Berea in company with Silas, from which it appears that he did not accompany Paul and Silas to Thessalonica. Comp. Ac 17:1,4. Paul and Silas, when they departed from Philippi, went to Thessalonica, Ac 17:1. {c} "and when they had seen the brethren" Ac 16:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 1 CHAPTER 17 Verse 1. Amphipolis. This was the capital of the eastern province of Macedonia. It was originally a colony of the Athenians; but under the Romans it was made the capital of that part of Macedonia. It was near to Thrace, and was situated not far from the mouth of the river Strymon, which flowed around the city, and thus occasioned its name, around the city. In the middle ages it was called Chrysopolis. The village which now stands upon the site of the ancient city is called Empoli, or Yamboli, a corruption of Amphipolis. (Rob. Cal.) And Apollonia. This city was situated between Amphipolis and Thessalonica, and was formerly much celebrated for its trade. They came to Thessalonica. This was a seaport of the second part of Macedonia. It is situated at the head of the bay Thermaicus. It was made the capital of the second division of Macedonia by AEmilius Paulus, when he divided the country into four districts. It was formerly called Therma, but afterwards received the name of Thessalonica, either from Cassander, in honour of his wife Thessalonica, the daughter of Philip, or in honour of a victory which Philip obtained over the armies of Thessaly. It was inhabited by Greeks, Romans, and Jews. It is now called Saloniki, and is a wretched place, though it has a population of near sixty thousand. In this place a church was collected, to which Paul afterwards addressed the two epistles to the Thessalonians. Where was a synagogue. Greek, Where was THE SYNAGOGUE (h sunagwgh) of the Jews. It has been remarked by Grotius and Kuinoel, that the article used here is emphatic, and denotes that there was probably no synagogue at Amphipolis and Apollonia. This was the reason why they passed through those places without making any delay. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 2 Verse 2. His manner was. His custom was to attend on the worship of the synagogue, and to preach the gospel to his countrymen first, Ac 9:20; 13:5,14. Reasoned with them. Discoursed to them, or attempted to prove that Jesus was the Messiah. The word used here (dielegeto) means often no more than to make a public address or discourse. See Barnes "Ac 24:25". Out of the Scriptures. By many critics this is connected with the following verse, "Opening and alleging from the Scriptures, that Christ must needs have suffered," etc. The sense is not varied materially by the change. {d} "went in unto them" Lu 4:16; Ac 9:20; 13:5,14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 3 Verse 3. Opening. dianoigwn. See Lu 24:32. The word means, to explain, or to unfold. It is usually applied to that which is shut, as to the eyes, etc. Then it means to explain that which is concealed or obscure. It means here, that he explained the Scriptures in their true sense. And alleging. paratiyemenov. Laying down the proposition; that is, maintaining that it must be so. That Christ must needs have suffered. That there was a fitness and necessity in his dying, as Jesus of Nazareth had done. The sense of this will be better seen by retaining the word Messiah. "That there was a fitness or necessity that the Messiah expected by the Jews, and predicted in their Scriptures, should suffer." This point the Jews were unwilling to admit; but it was essential to his argument in proving that Jesus was the Messiah, to show that it was foretold that he should die for the sins of men. On the necessity of this, See Barnes "Lu 4:26". Have suffered. That he should die. And that this Jesus. And that this Jesus of Nazareth, who has thus suffered and risen, whom, said he, I preach to you, is the Messiah. The arguments by which Paul probably proved that Jesus was the Messiah were, (1.) that he corresponded with the prophecies respecting him, in the following particulars: (a.) He was born at Bethlehem, Mic 5:2 (b.) He was of the tribe of Judah, Ge 49:10 (c.) He was descended from Jesse, and of the royal line of David, Isa 11:1,10 (d.) He came at the time predicted Da 9:24-27 (e.) His appearance, character, work, etc., corresponded with the predictions of Isa 53. (2.) His miracles proved that he was the Messiah, for he professed to be, and God would not work a miracle to confirm the claims of an impostor. (3.) For the same reason, his resurrection from the dead proved that he was the Messiah. {&} "Opening and alleging" "Explaining them" {e} "needs have suffered" Lu 24:26,46; Ac 18:28; Ga 3:1 {1} "whom I preach" "whom, said he, I preach" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 4 Verse 4. And consorted. Literally, had their lot with Paul and Silas; that is, they united themselves to them, and became their disciples. The word is commonly applied to those who are partakers of an inheritance. And of the devout Greeks. Religious Greeks; or, of those who worshipped God. Those were so denoted who had renounced the worship of idols, and who attended on the worship of the synagogue, but who were not fully admitted to the privileges of Jewish proselytes. They were called, by the Jews, proselytes of the gate. And of the chief women. See Barnes "Ac 13:50". {a} "some of them" Ac 28:24 {b} "and consorted" 2 Co 8:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 5 Verse 5. Moved with envy. That they made so many converts, and met with such success. Certain lewd fellows of the baser sort. This is an unhappy translation. The word lewd is not in the original. The Greek is, "And having taken certain wicked men of those who were about the forum," or market-place. The forum, or market-place, was the place where the idle assembled, and where those were gathered together that wished to be employed, Mt 20:3. Many of these would be of abandoned character --the idle, the dissipated, and the worthless; and, therefore, just the materials for a mob. It does not appear that they felt any particular interest in the subject; but they were, like other mobs, easily excited, and urged on to any acts of violence. The pretence on which the mob was excited was, that they had everywhere produced disturbance, and that they violated the laws of the Roman emperor, Ac 17:6,7. It may be observed, however, that a mob usually regards very little the cause in which they are engaged. They may be roused either for or against religion, and become as full of zeal for the insulted honour of religion as against it. The profane, the worthless, and the abandoned, thus often become violently enraged for the honour of religion, and fun of indignation and tumult against those who are accused of violating public peace and order. The house of Jason. Where Paul and Silas were, Ac 17:7. Jason appears to have been a relative of Paul, and for this reason it was, probably, that he lodged with him, Ro 16:21. {c} "Jason, and sought" Ro 16:21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 6 Verse 6. These that have turned the world upside down. That have excited commotion and disturbance in other places. The charge has been often brought against the gospel, that it has been the occasion of confusion and disorder. {*} "Drew" "Dragged" {d} "These that turned the world" Lu 23:5; Ac 16:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 7 Verse 7. Whom Jason hath received. Has received into his house, and entertained kindly. These all do contrary to the decrees of Caesar. The charge against them was that of sedition and rebellion against the Roman emperor. Grotius on this verse remarks, that the Roman people, and after them the emperors, would not permit the name of king to be mentioned in any of the vanquished provinces, except by their permission. Saying that there is another king. This was probably a charge of mere malignity. They probably understood, that when the apostles spoke of Jesus as a king, they did not do it as of a temporal prince. But it was easy to pervert their words, and to give plausibility to the accusation. The same thing had occurred in regard to the Lord Jesus himself, Lu 23:2. {e} "contrary to the decrees of Caesar" Lu 23:2; Joh 19:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 8 Verse 8. And they troubled the people. They excited the people to commotion and alarm. The rulers feared the tumult that was excited, and the people feared the Romans, when they heard the charge that there were rebels against the government in their city. It does not appear, that there was a disposition in the rulers or the people to persecute the apostles; but they were excited and alarmed by the representations of the Jews, and by the mob that they had collected. {+} "troubled" "alarmed" {f} "the people" Mt 2:3; Joh 11:48 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 9 Verse 9. And when they had taken security of Jason. This is an expression taken from courts, and means that Jason and the other gave satisfaction to the magistrates for the good conduct of Paul and Silas, and became responsible for it. Whether it was by depositing a sum of money, and by thus giving bail, is not quite Clear. The sense is, that they did it in accordance with the Roman usages, and gave sufficient security for the good conduct of Paul and Silas. Heuman supposes that the pledge given was, that they should leave the city. Michaelis thinks that they gave a pledge that they would no more harbour them; but that if they returned again to them, they would deliver them to the magistrates. And of the other. The other brethren Ac 17:6 who had been drawn to the rulers of the city. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 10 Verse 10. And the brethren immediately sent away Paul and Silas. Comp. Ac 9:25. They did this for their safety. Yet this was not done until the gospel had taken deep root in Thessalonica. Having preached there, and laid the foundation of a church; having thus accomplished the purpose for which they went there, they were prepared to leave the city. To the church in this city Paul after- wards addressed two epistles. Unto Berea. This was a city of Macedonia, near Mount Cithanes. There is a medal of Berea extant, remarkable for being inscribed, "of the second Macedonia." {g} "sent away Paul and Silas" Ac 17:14; 9:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 11 Verse 11. These were more noble. eugenesteroi. This literally means more noble by birth; descended from more illustrious ancestors. But here the word is used to denote a quality of mind and heart; they were more generous, liberal, and noble in their feelings; more disposed to inquire candidly into the truth of the doctrines advanced by Paul and Silas. It is always proof of a noble, liberal, and ingenuous disposition, to be willing to examine into the truth of any doctrine presented. The writer refers here particularly to the Jews. In that. Because. They received the word, etc. They listened attentively and respectfully to the gospel. They did not reject and spurn it, as unworthy of examination. This is the first particular in which they were more noble than those in Thessalonica. And searched the Scriptures. That is, the Old Testament. See Barnes "Joh 5:39". The apostles always affirmed that the doctrines which they maintained respecting the Messiah were in accordance with the Jewish Scriptures. The Bereans made diligent and earnest inquiry in respect to this, and were willing to ascertain the truth. Daily. Not only on the Sabbath, and in the synagogue; but they made it a daily employment. It is evident from this, that they had the Scriptures; and this is one proof that Jewish families would, if possible, obtain the oracles of God. Whether those things were so. Whether the doctrines stated by Paul and Silas were in accordance with the Scriptures. The Old Testament they received as the standard of truth, and whatever could be shown to be in accordance with that they received. On this verse we may remark, (1.) that it is proof of true nobleness and liberality of mind to be willing to examine the proofs of the truth of religion. What the friends of Christianity have had most cause to lament and regret is, that so many are unwilling to examine its claims; that they spurn it as unworthy of serious thought, and condemn it without hearing. (2.) The Scriptures should be examined daily. If we wish to arrive at the truth, they should be the object of constant study. That man has very little reason to expect that he will grow in knowledge and grace, who does not peruse, with candour and With prayer, a portion of the Bible every day. (3.) The constant searching of the Scriptures is the best way to keep the mind from error. He who does not do it daily may expect to be "carried about with every wind of doctrine," and to have no settled opinions. {4) The preaching of ministers should be examined by the Scriptures. Their doctrines are of no value unless they accord with the Bible. Every preacher should expect his doctrines to be examined in this way, and to be rejected if they are not in accordance with the word of God. The church, in proportion to its increase in purity and knowledge, will feel this more and more; and it is an indication of advance in piety when men are increasingly disposed to examine everything by the Bible. How immensely important then is it, that the young should be trained up to diligent habits of searching the word of God. And how momentous is the duty of parents, and of Sabbath-school teachers, to inculcate just views of the interpretation of the Bible, and to form the habits of the rising generation so that they shall be disposed and enabled to examine every doctrine by the sacred oracles. The purity of the church depends on the extension of the spirit of the noble-minded Bereans; and that spirit is to be extended mainly by the instrumentality of Sabbath-schools. {h} "more noble" Ps 119:99,100 {i} "readiness of mind" Jas 1:21; 1 Pe 2:2 {k} "Scriptures daily" Isa 34:16; Lu 16:29; 24:44; Joh 5:39 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 12 Verse 12. Therefore. As the result of their examination. They found that the doctrines of Paul and Silas accorded with the Old Testament. This result will commonly follow when people search the Scriptures. Much is gained when men can be induced to examine the Bible. We may commonly take it for granted that such an examination will result in their conviction of the truth. The most prominent and invariable cause of infidelity is found in the fact that men will not investigate the Scriptures. Many infidels have confessed that they had never carefully read the New Testament. Thomas Paine confessed that he wrote the first part of the "Age of Reason" without having a Bible at hand; and without its being possible to procure one where he then was, (in Paris.) "I had," says he, "neither Bible nor Testament to refer to, though I was writing against both; nor could I procure any."--Age of Reason, p. 65, Edin. 1831. Also p. 33. None have ever read the Scriptures with candour, and with the true spirit of prayer, who have not been convinced of the truth of Christianity, and been brought to submit their souls to its influence and its consolations. The great thing which Christians desire their fellow-men to do, is candidly to search the Bible; and when this is done, they confidently expect that they will be truly converted to God. Of honourable women. See Barnes "Ac 13:50". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 13 Verse 13. Stirred up the people. The word used here saleuontev, denotes, properly, to agitate, or excite, as the waves of the sea are agitated by the wind. It is with great beauty used to denote the agitation and excitement of a popular tumult, from its resemblance to the troubled waves of the ocean. The figure is often employed by the classic writers, and also occurs in the Scriptures. See Ps 65:7; Isa 17:12,13; Jer. 46:7,8. {a} "stirred up" Lu 12:51 {*} "the people" "Multitudes" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 14 Verse 14. The brethren. Those who were Christians. Sent away Paul. In order to secure his safety. A similar thing had been done in Thessalonica, Ac 17:10. The tumult was great; and there was no doubt, such was the hostility of the Jews, that the life of Paul would be endangered, and they therefore resolved to secure his safety. As it were. Rather, "even to the sea," for that is its signification. It does not imply that there was any feint or sleight in the case, as if they intended to deceive their pursuers. They took him to the sea coast, not far from Berea, and from that place he probably went by sea to Athens. {b} "sent away Paul" Mt 10:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 15 Verse 15. Unto Athens. This was the first visit of Paul to this celebrated city; and perhaps the first visit of a Christian minister. His success in this city, for some cause, was not great. But his preaching was attended with the conversion of some individuals. See Ac 17:34. Athens was the most celebrated city of Greece, and was distinguished for the military talents, learning, eloquence, and politeness of its inhabitants. It was founded by Cecrops and, an Egyptian colony, about 1556 years before the Christian era. It was called Athens in honour of Minerva, who was chiefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain; but in process of time the whole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was so much distinguished for philosophy, learning, and the arts. The most celebrated warriors, poets, statesmen, and philosophers, were either born or flourished there. The most celebrated models of architecture and statuary were there; and for ages it held its pre-eminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the mouldering hand of time. It was twice burnt by the Persians; destroyed by Philip IX. of Macedon; again by Sylla; was plundered by Tiberius; desolated by the Goths in the reign of Claudius; and the whole territory ravaged and ruined by Alaric. From the reign of Justinian to the thirteenth century, the city remained in obscurity, though it continued to be a town at the head of a small state. It was seized by Omar, general of Mohammed the Great, in 1455; was sacked by the Venetians in 1464; and was taken by the Turks again in 1688. In 1812, the population was 12,000; but it has since been desolated by the sanguinary contests between the Turks and the Greeks, and left almost a mass of ruins. It is now free; and efforts are making by Christians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian religion. Two American missionaries are labouring in the place where Paul preached almost two thousand years ago; and schools, under their immediate superintendence and care, are established by American Christian missionaries, in the place that was once regarded as "the eye of Greece," and the light of the civilized world. In the revolutions of ages it has been ordered that men should bear the torch of learning to Athens from a land unknown to its ancient philosophers, and convey the blessings of civilization to them by that gospel which in the time of Paul they rejected and despised. And receiving a commandment. They who accompanied Paul received his commands to Silas and Timothy. With all speed. As soon as possible. Perhaps Paul expected much labour and success in Athens, and was therefore desirous, of securing their aid with him in his work. {c} "Timotheus" Ac 18:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 16 Verse 16. Now while Paul waited. How long he was there is not intimated; but doubtless some time would elapse before they could arrive. In the mean time, Paul had ample opportunity to observe the state of the city. His spirit was stirred in him. His mind was greatly excited. The word used here parwxuneto denotes any excitement, agitation, or paroxysm of mind, 1 Co 13:5. It here means that the mind of Paul was greatly concerned, or agitated, doubtless with pity and distress, at their folly and danger. The city wholly given to idolatry. Greek, kateidwlon. It is well translated in the margin, "full of idols." The word is not elsewhere used in the New Testament. That this was the condition of the city is abundantly testified by profane writers. Thus Pausanias (in Attic. i. 24) says, "The Athenians greatly surpassed others in their zeal for religion" Lucian (T. i. Prometh. p. 180) says of the city of Athens," On every side there are altars, victims, temples, and festivals." Livy (45, 27) says, that Athens "was full of the images of gods and men, adorned with every variety of material, and with all the skill of art." And Petronius (Sat. xvii.) says humourously of the city, that "it was easier to find a god than a man there." See Kuinoel. In this verse we may see how a splendid, idolatrous city will strike a pious mind. Athens then had more that was splendid in architecture, more that was brilliant in science, and more that was beautiful in the arts, than any other city in the world; perhaps more than all the rest of the world united. Yet there is no account that the mind of Paul was filled with admiration; there is no record that he spent his time in examining the works of art; there is no evidence that he forgot his high purpose in an idle and useless contemplation of temples and statuary. His was a Christian mind; and he contemplated all this with a Christian heart. That heart was deeply affected in view of the amazing guilt of a people that were ignorant of the true God, and that had filled their city with idols reared to the honour of imaginary divinities; and who, in the midst of all this splendour and luxury, were going down to the gates of death. So should every pious man feel who treads the streets of a splendid and guilty city. The Christian will not despise the productions of art; but he will feel, deeply feel, for the unhappy condition of those who, amidst wealth and splendour and adorning, are withholding their affections from the living God, bestowing them on the works of their own hands, or on objects degraded and polluting, and who are going unredeemed to eternal woe. Happy would it be if every Christian traveller who visits cities of wealth and splendour would, like Paul, be affected in view of their crimes and dangers; and happy if, like him, men could cease their unbounded admiration of magnificence and splendour in temples and palaces and statuary, to regard the condition of mind, not perishable like marble; and of the soul, more magnificent even in its ruins than all the works of Phidias or Praxiteles. {d} "his spirit" Ps 119:136; 2 Pe 2:8 {1} "wholly given to idolatry" "full of idols" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 17 Verse 17. Therefore disputed he. Or reasoned. He engaged in an argument with them. With the devout persons. Those worshipping God after the manner of the Jews. They were Jewish proselytes, who had renounced idolatry, but who had not been fully admitted to the privileges of the Jews. See Barnes "Ac 10:2". And in the market. In the forum. It was not only the place where provisions were sold, but was also a place of great public concourse. In this place the philosophers were not unfrequently found engaged in public discussion. {a} "devout persons" Ac 8:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 18 Verse 18. Then certain philosophers. Athens was distinguished, among all the cities of Greece and the world, for the cultivation of a subtle and refined philosophy. This was their boast, and the object of their constant search and study, 1 Co 1:22. Of the Epicureans. This sect of philosophers was so named from Epicurus, who lived about 300 years before the Christian era. They denied that the world was created by God, and that the gods exercised any care or providence over human affairs, and also the immortality of the soul. Against these positions of the sect, Paul directed his main argument, in proving that the world was created and governed by God. One of the distinguishing doctrines of Epicurus was, that pleasure was the summum bonum, or chief good, and that virtue was to be practised only as it contributed to pleasure. By pleasure, however, Epicurus did not mean sensual and grovelling appetites, and degraded vices, but rational pleasure, properly regulated and governed. See Good's Book of Nature. But whatever his views were, it is certain that his followers had embraced the doctrine that voluptuousness and the pleasures of sense were to be practised without restraint. Both in principle and practice, therefore, they devoted themselves to a life of gaiety and sensuality, and sought happiness only in indolence, effeminacy, and voluptuousness. Confident in the belief that the world was not under the administration of a God of justice; they gave themselves up to the indulgence of every passion; the infidels of their time, and the exact example of the gay and fashionable multitudes of all times, that live without God, and that seek pleasure as their chief good. And of the Stoics. These were a sect of philosophers, so named from the Greek stoa, stoa, porch, or portico, because Zeno, the founder of the sect, held his school and taught in a porch, in the city of Athens. Zeno was born in the island of Cyprus, but the greater part of his life was spent at Athena in teaching philosophy. After having taught publicly forty-eight years, he died at the age of ninety-six, two hundred and-sixty-four years before Christ. The doctrines of the sect were, that the Universe was created by God; that all things were fixed by fate; that even God was under the dominion of fatal necessity; that the fates were to be submitted to; that the passions and affections were to be suppressed and restrained; that happiness consisted in the insensibility of the soul to pain; and that a man should gain an absolute mastery over all the passions and affections of his nature. They were stern in their views of virtue, and, like the Pharisees prided themselves on their own righteousness. They supposed that matter was eternal, and that God was either the animating principal or soul of the world, or that all things were a part of God. They fluctuated much in their views of a future state; some of then holding that the soul would exist only until the destruction of the universe, and others that it would finally be absorbed into the Divine Essence, and become a part of God. It will be readily seen, therefore, with what pertinency and address Paul discoursed to them. The leading doctrines of both sects were met by him. Encountered him. Contended with him; opposed themselves to him. And some said. This was said in scorn and contempt. He had excited attention; but they scorned the doctrines that should be delivered by an unknown foreigner from Judea. What will this babbler say? Margin, base fellow. Greek, spermologov. The word occurs nowhere else in the New Testament. It properly means one who collects seeds; and was applied by the Greeks to the poor persons who collected the scattered grain in the fields after harvest, or to gleaners; and also to the poor, who obtained a precarious subsistence around the markets and in the streets. It was also applied to birds that picked up the scattered seeds of grain in the field, or in the markets. The word came hence to have a two-fold signification. (1.) It denoted the poor, needy, and vile; the refuse and offscouring of society; and, (2,) from the birds which were thus employed, and which were troublesome by their continual unmusical sounds, it came to denote those who were talkative, garrulous, and opinionated; those who collected the opinions of others, or scraps of knowledge, and retailed them fluently, without order or method, It was a word, therefore, expressive of their contempt for an unknown foreigner who should pretend to instruct the learned men and philosophers of Greece. Doddridge renders it, "retailer of scraps." Syriac, "collector of words." Other some. Others. He seemeth to be a setter forth. He announces or declares the existence of strange gods. The reason why they supposed this was, that he made the capital points of his preaching to be Jesus and the resurrection, which they mistook for the names of divinities. Of strange gods. Of foreign gods, or demons. They worshipped many gods themselves; and as they believed that every country had its own peculiar divinities, they supposed that Paul had come to announce the existence of some such foreign, and to them unknown divinities. The word translated gods daimoniwn, denotes, properly, the genii, or spirits who were superior to men, but inferior to the gods. It is, however, often employed to denote the gods themselves; and is evidently so used here. The gods among the Greeks were such as were supposed to have that rank by nature. The demons were such as had been exalted to divinity from being heroes and distinguished men. He preached unto them Jesus. He proclaimed him as the Messiah. The mistake which they made, by supposing that he was a foreign divinity, was one which was perfectly natural for minds degraded like theirs by idolatry. They had no idea of a pure God; they knew nothing of the doctrine of the Messiah; and they naturally supposed, therefore, that he of whom Paul spoke so much must be a god of some other nation, of a rank similar to their own divinities. And the resurrection. The resurrection of Jesus, and through him the resurrection of the dead. It is evident, I think, that by the resurrection (thn anastasin) they understood him to refer to the name of some goddess. Such was the interpretation of Chrysostom. The Greeks had erected altars to Shame, and Famine, and Desire, (Paus. i. 17,) and it is probable that they supposed "the resurrection," or the Anastasis, to be the name also of some unknown goddess who presided over the resurrection. Thus they regarded him as a setter forth of two foreign or strange gods.--Jesus, and the Anastasis, or resurrection. {b} "of the Epicureans" Col 2:8 {1} "babbler" "base fellow" {*} "strange" "Foreign" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 19 Verse 19. And brought him unto Areopagus. Margin, or Mars' hill. This was the place or court in which the Areopagites, the celebrated supreme judges of Athens, assembled. It was on a hill almost in the middle of the city; but nothing now remains by which we can determine the form or construction of the tribunal. The hill is almost entirely a mass of stone, and is not easily accessible, its sides being steep and abrupt. On many accounts this was the most celebrated tribunal in the world. Its decisions were distinguished for justice and correctness; nor was there any court in Greece in which so much confidence was placed. This court took cognizance of murders, impieties, and immoralities; they punished vices of all kinds, including idleness; they rewarded the virtuous; they were peculiarly attentive to blasphemies against the gods, and to the performance of the sacred mysteries of religion. It was, therefore, with the greatest propriety that Paul was questioned before this tribunal, as being regarded as a setter forth of strange gods, and as being supposed to wish to introduce a new mode of worship. See Potter's Antiquities of Greece, b. i. chap. 19; and Travels of Anacharsis, vol. i. pp. 136, 185; ii. pp. 292--295. May we know. We would know. This seems to have been a respectful inquiry; and it does not appear that Paul was brought there for the sake of trial. There are no accusations; no witnesses; none of the forms of trial. They seem to have resorted thither because it was the place where the subject of religion was usually discussed, and because it was a place of confluence of the citizens and judges and wise men of Athens, and of foreigners. The design seems to have been not to try him, but fairly to canvass the claims of his doctrines. See Ac 17:21. It was just an instance of the inquisitive spirit of the people of Athens, willing to hear before they condemned, and to examine before they approved. {2} "Areopagus" "Mars Hill" It was the highest court in Athens {c} "new doctrine" Joh 13:34; 1 Jo 2:7,8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 20 Verse 20. Certain strange things. Literally, something pertaining to a foreign country or people. Here it means something unusual, remarkable, to which we are not accustomed to hear from their philosophers and religious teachers. What these things mean. We would understand more clearly what is affirmed respecting Jesus and the resurrection. {a} "certain strange" Jos 8:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 21 Verse 21. For all the Athenians. This was their general character. And strangers which were there. Athens was greatly distinguished for the celebrity of its schools of philosophy. It was at that time at the head of the literary world. Its arts and its learning were celebrated in all lands. It is known, therefore, that it was the favourite resort of men of other nations, who came there to become acquainted with its institutions, and to listen to its sages. Spent their time in nothing else. The learned and subtle Athenians gave themselves much to speculation, and employed themselves in examining the various new systems of philosophy that were proposed. Strangers and foreigners who were there, having much leisure, would also give themselves to the same inquiries. But either to tell or to hear some new thing. Greek, something newer. kainoteron. The latest news; or the latest subject of inquiry proposed. This is well known to have been the character of the people of Athens at all times. "Many of the ancient writers bear witness to the garrulity, and curiosity, and intemperate desire of novelty, among the Athenians, by which they inquired respecting all things, even those in which they had no interest, whether of a public or private nature." --Kuinoel. Thus Thucyd. (3,38) says of them, "You excel in suffering yourselves to be deceived with novelty of speech." On which the old Scholiast makes this remark, almost in the words of Luke: "He (Thucydides) here blames the Athenians, who care for nothing else but to tell or to hear something new." Thus AElian (15, 13) says of the Athenians, that they are versatile in novelties. Thus Demosthenes represents the Athenians "as inquiring in the place of public resort if there were any NEWS?" ti newteron. Meursius has shown, also, that there were more than three hundred public places in Athens of public resort, where the principal youth and reputable citizens were accustomed to meet for the purpose of conversation and inquiry. {1} "Mars Hill" "the court of the Areopagites" {b} "too superstitious" Jer 50:38 {+} "superstitious" "Much addicted to the worship of demons" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 22 Verse 22. Then Paul. This commences Paul's explanation of the doctrines which he had stated. It is evident that Luke has recorded but a mere summary or outline of the discourse; but it is such as to enable us to see clearly his course of thought, and the manner in which he met the two principal sects of their philosophers. In the midst of Mars' hill. Greek, Areopagus. This should have been retained in the translation. Ye men of Athens. This language was perfectly respectful, notwithstanding his heart had been deeply affected by their idolatry. Everything about this discourse is calm, grave, cool, and argumentative. Paul understood the character of his auditors, and did not commence his discourse by denouncing them, or suppose that they would be convinced by mere dogmatical assertion. No happier instance can be found, of cool, collected argumentation, than is furnished in this discourse. I perceive. He perceived this by his observations of their forms of worship, in passing through their city, Ac 17:23. ¶ In all things. In respect to all events. Ye are too superstitious. deisidaimonesterouv. This is a most unhappy translation. We use the word superstitious always in a bad sense, to denote being over scrupulous and rigid in religious observances, particularly in smaller matters; or to a zealous devotion to rites and observances which are not commanded. But the word here is designed to convey no such idea. It properly means reverence for the gods or demons. It is used in the classic writers in a good sense, to denote piety towards the gods, or suitable fear and reverence for them; and also in a bad sense, to denote improper fear or excessive dread of their anger; and in this sense it accords with our word superstitious. But it is altogether improbable that Paul should have used it in a bad sense. For, (1.) it was not his custom needlessly to blame or offend his auditors. (2.) It is not probable that he would commence his discourse in a manner that would only excite their prejudice and opposition. (3.) In the thing which he specifies, Ac 17:23, as proof on the subject, he does not introduce it as a matter of blame, but rather as a proof of their devotedness to the cause of religion, and of their regard for God. (4.) The whole speech is calm, dignified, and argumentative--such as became such a place, such a speaker, and such an audience. The meaning of the expression is, therefore, "I perceive that you are greatly devoted to reverence for religion; that it is a characteristic of the people to honour the gods, to rear altars to them, and to recognize the Divine agency in times of trial." The proof of this was the altar reared to the unknown God; its bearing on his purpose was, that such a state of public sentiment must be favourable to an inquiry into the truth of what he was about to state. {1} "Mars Hill" "the court of the Areogapites" {b} "too superstitious" Jer 50:35 {+} "superstitious" "much addicted to the worship of demons" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 23 Verse 23. For as I passed by. Greek, "For I, coming through, and seeing," etc. And beheld. Diligently contemplated; attentively considered-- anayewrwn. The worship of an idolatrous people will be an object of intense and painful interest to a Christian. Your devotions. ta sebasmata. Our word devotions refers to the act of worship--to prayers, praises, etc. The Greek word here used means, properly, any sacred thing; any object which is worshipped, or which is connected with the place or rites of worship. Thus it is applied either to the gods themselves, or to the temples, altars, shrines, sacrifices, statues, etc., connected with the worship of the gods. This is its meaning here. It does not denote that Paul saw them engaged in the act of worship, but that he was struck with the numerous temples, altars, statues, etc., which were reared to the gods, and which indicated the state of the people. Syriac, "The temple of your gods." Vulgate, "your images." Margin, "gods that ye worship?'" I found an altar. An altar usually denotes a place for sacrifice. Here, however, it does not appear that any sacrifice was offered; but it was probably a monument of stone, reared to commemorate a certain event, and dedicated to the unknown God. To the unknown God. agnwstw yew. Where this altar was reared, or on what occasion, has been a subject of much debate with expositors. That there was such an altar in Athens, though it may not have been specifically mentioned by the Greek writers, is rendered probable by the following circumstances: (1.) It was customary to rear such altars. Minutius Felix says of the Romans, in his Philopatria, uses this form of an oath: "I swear by the unknown God at Athens"--the very expression used by the apostle. And again he says, (chap. xxix. 180,) "We have found out the unknown God at Athens, and worshipped him with our hands stretched up to heaven," etc. (3.) There were altars at Athens inscribed to the unknown gods. Philostratus says, (in Vita. Apollo. vi. 3,) "And this at Athens, where there are even altars to the unknown gods," Thus Pausanina (in Attic. chap. 1) says, that at Athens there are altars of gods which are called the UNKNOWN ones." Jerome, in his commentary, (Epistle to Titus 1:12,) says that the whole inscription was, "to the gods of Asia, Europe, and Africa; to the unknown and strange gods." (4.) There was a remarkable altar reared in Athens in a time of pestilence, in honour of the unknown god which had granted them deliverance. Diogenes Laertius says that Epimenides restrained the pestilence in the following manner: "Taking white and black sheep, he led them to the Areopagus, and there permitted them to go where they would, commanding those who followed them to sacrifice (tw proshkonti yew) to the god to whom these things pertained, [or who had the power of averting the plague, whoever he might be, without adding the name,] and thus to allay the pestilence. From which it has arisen, that at this day, through the villages of the Athenians, altars are found without any name. (Dioge. Laer. b. i. &§ 10.) This took place about 600 years before Christ, and it is not improbable that one or more of those altars remained until the time of Paul. It should be added, that the natural inscription on those altars would be, "To the unknown god." None of the gods to whom they usually sacrificed could deliver them from the pestilence. They therefore reared them to some unknown Being who had the power to free them from the plague. Whom therefore. The true God, who had really delivered them from the plague. Ye ignorantly worship. Or worship without knowing his name. You have expressed your homage for him by rearing to him an altar. Him declare I unto you. I make known to you his name, attributes, etc. There is remarkable address and tact in Paul's seizing on this circumstance; and yet it was perfectly fair and honest. God only could deliver in the time of the pestilence. This altar had, therefore, been really reared to him, though his name was unknown. The same Being who had interposed at that time, and whose interposition was recorded by the building of this altar, was he who had made the heavens; who ruled over all; and whom Paul was now about to make known to them. There is another feature of skill in the allusion to this altar. In other circumstances it might seem to be presumptuous for an unknown Jew to attempt to instruct the sages of Athens. But here they had confessed and proclaimed their ignorance. By rearing this altar they acknowledged their need of instruction. The way was, therefore, fairly open for Paul to address even these philosophers, and to discourse to them on a point on which they acknowledged their ignorance. {2} "devotions" "much addicted to the worship of demons" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 24 Verse 24. God that made the world. The main object of this discourse of Paul is to convince them of the folly of idolatry, Ac 17:29, and thus to lead them to repentance. For this purpose he commences with a statement of the true doctrine respecting God as the Creator of all things. We may observe here, (1.) that he speaks here of God as the Creator of the world--thus opposing indirectly their opinions that there were many gods. (2.) He speaks of him as the Creator of the world, and thus opposes the opinion that matter was eternal; that all things were controlled by fate; and that he could be confined to temples. The Epicureans held that matter was eternal, and that the world was formed by a fortuitous concourse of atoms. To this opinion Paul opposed the doctrine that all things were made by one God. Comp. Ac 14:15. Seeing that, etc. Gr., "He being Lord of heaven and earth." Lord of heaven and earth. Proprietor and Ruler of heaven and earth. It is highly absurd, therefore, to suppose that He who is present in heaven and in earth at the same time, and who rules over all, should be confined to a temple of an earthly structure, or dependent on man for anything. Dwelleth not, etc. See Barnes "Ac 7:48". {a} "that made the world" Ac 14:15 {b} "Lord of heaven" Mt 11:25 {c} "not in temples" Ac 7:48 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 25 Verse 25. Neither is worshipped with men's hands. The word here rendered worshipped--yerapeuetai--denotes to serve; to wait upon; and then to render religious service or homage. There is reference here, undoubtedly, to a notion prevalent among the heathen, that the gods were fed or nourished by the offerings made to them. The idea is prevalent among the Hindoos, that the sacrifices which are made, and which are offered in the temples, are consumed by the gods themselves. Perhaps, also, Paul had reference to the fact that so many persons were employed in their temples in serving them with their hands; that is, in preparing sacrifices and feasts in their honour. Paul affirms that the great Creator of all things cannot be thus dependent on his creatures for happiness; and consequently that that mode of worship must be highly absurd. The same idea occurs in Ps 50:10-12: For every beast of the forest is mine; And the cattle upon a thousand hills. I know all the fowls of the mountain; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Seeing he giveth. Gr., He having given to all, etc. Life. He is the Source of life; and therefore he cannot be dependent on that life which he has himself imparted. And breath. The power of breathing, by which life is sustained. He not only originally gave life, but he gives it at each moment; he gives the power of drawing each breath by which life is supported. It is possible that the phrase "life and breath" may be the figure hendyades, by which one thing is expressed by two words. And it is highly probable that Paul here had reference to Ge 2:7: "And the LORD God breathed into his nostrils the breath of life." The same idea occurs in Job 12:10: In whose hand is the life (margin) of every living thing; And the breath of all mankind. And all things. All things necessary to sustain life. We may see here how dependent man is on God. There can be no more absolute dependence than that for every breath. How easy it would be for God to suspend our breathing! How incessant the care, how unceasing the providence by which, whether we sleep or wake --whether we remember or forget him--he heaves our chest, fills our lungs, restores the vitality of our blood, and infuses rigour into our frame! Comp. See Barnes "Ro 11:36". {d} "needed anything" Ps 50:8 {e} "giveth to all life" Job 12:10; Zec 12:1 {f} "all things" Ro 11:36 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 26 Verse 26. And hath made of one blood. All the families of men are descended from one origin, or stock. However different their complexion, features, language, etc., yet they are derived from a common parent. The word blood is often used to denote race, stock, kindred. This passage completely proves that all the human family are descended from the same ancestor; and that, consequently, all the variety of complexion, etc., is to be traced to some other cause than that there were originally different races created. See Ge 1; comp. Mal 2:10. The design of the apostle in this affirmation was, probably, to convince the Greeks that he regarded them all as brethren; and that, although he was a Jew, yet he was not enslaved to any narrow notions or prejudices in reference to other men. It follows also from this, that no one nation, and no individual, can claim any pre-eminence over others in virtue of birth or blood. All are in this respect equal; and the whole human family, however they may differ in complexion, customs, and laws, are to be regarded and treated as brethren. It follows, also, that no one part of the race has a right to enslave or oppress any other part, on account of difference of complexion. Nor has man a right, because He finds his fellow guilty of a skin Not coloured like his own, and having power T' enforce the wrong, for such a worthy cause to Doom and devote him as his lawful prey. For to dwell, etc. To cultivate and till the earth. This was the original command, Ge 1:28; and God, by his providence, has so ordered it that the descendants of one family have found their way to all lands, and have become adapted to the climate where he has placed them. And hath determined. Gr. orisav. Having fixed or marked out a boundary. See Barnes "Ro 1:4". The word is usually applied to a field, which is designated by a boundary. It means here, that God hath marked out, or designated in his purpose, their future abodes. The times before appointed. This evidently refers to the dispersion and migration of nations. And it means that God had, in his plan, fixed the times when each country should be settled; the time of the location, the rise, the prosperity, and the fall of each nation. It implies, (1.) that these times had been before appointed; and, (2.) that it was done in wisdom. It was his plan; and the different continents and islands had not, therefore, been settled by chance, but by a wise rule, and in accordance with his arrangement and design. And the bounds of their habitation. Their limits and boundaries as a people. He has designated the black man to Africa; the white man to northern regions; the American savage he fixed in the wilds of the western continent, etc. By customs, laws, inclinations, and habits, he fixed the boundaries of their habitations, and disposed them to dwell there. We may learn, (1.) that the revolutions and changes of nations are under the direction of infinite wisdom; (2.) that men should not be restless and dissatisfied with the place where God has located them; (3.) that God has given sufficient limits to all, so that it is not needful to invade others; and, (4.) that wars of conquest are evil. God has given to men their places of abode, and we have no right to disturb those abodes, or to attempt to displace them in a violent manner. This strain of remark by the apostle was also opposed to all the notions of the Epicurean philosophers; and yet so obviously true and just, that they could not gainsay or resist it. {g} "blood" Mal 2:10 {h} "before appointed" Ps 31:15 {i} "bounds of their habitation" Isa 14:21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 27 Verse 27. That they should seek the Lord. Gr., To seek the Lord. The design of thus placing them on the earth--of giving them their habitation among his works--was that they should contemplate his wisdom in his works, and thus come to a knowledge of his existence and character. All nations, though living in different regions and climates, have thus the opportunity of becoming acquainted with God, Ro 1:19,20. The fact, that the nations did not thus learn the character of the true God, shows their great stupidity and wickedness. The design of Paul in this was, doubtless, to reprove the idolatry of the Athenians. The argument is this: "God has given to each nation its proper opportunity to learn his character. Idolatry, therefore, is folly and wickedness; since it is possible to find out the existence of the one God from his works." If haply. ei arage. If perhaps--implying that it was possible to find God, though it might be attended with some difficulty. God has placed us here that we may make the trial; and has made it possible thus to find him. They might feel after him. The word used here--qhlafhseian means, properly, to touch, to handle, Lu 24:39; Heb 12:18; and then to ascertain the qualities of an object by the sense of touch. And as the sense of touch is regarded as a certain way of ascertaining the existence and qualities of an object, the word means to search diligently, that we may know distinctly and certainly. The word has this sense here. It means to search diligently and accurately for God, to learn his existence and perfections. The Syriac renders it, "that they may seek for God, and find him from his creatures." And find him. Find the proofs of his existence. Become acquainted with his perfections and laws. Though he be not far, etc. This seems to be stated by the apostle to show that it was possible to find him; and that even those who were without a revelation need not despair of becoming acquainted with his existence and perfections. He is near to us, (1.) because the proofs of his existence and power are round about us everywhere, Ps 19:1-6. (2.) Because he fills all things in heaven and earth by his essential presence, Ps 139:7-10; Jer 23:23,24; Am 9:2-4; 1 Ki 8:27. We should learn then, (1.) to be afraid to sin. God is present with us, and sees all. (2.) He can protect the righteous. He is ever with them. (3.) He can detect and punish the wicked. He sees all their plans and thoughts, and records all their doings. (4.) We should seek him continually. It is the design for which he has made us; and he has given us abundant opportunities to learn his existence and perfections. {*} "haply" "possible" {**} "feel after him" "search" {a} "he be not far" Ac 14:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 28 Verse 28:For in him we live. The expression "in him" evidently means by him; by his originally forming us, and continually sustaining us. No words can better express our constant dependence on him. He is the original Fountain of life; and he upholds us each moment. A similar sentiment is found in Plautus, (5, 4; 14:) "O Jupiter, who dost cherish and nourish the race of man; by whom we live, and with whom is the hope of the life of all men."--(Kuinoel.) It does not appear, however, that Paul intended this as a quotation; yet he doubtless intended to state a sentiment with which they were familiar, and with which they would agree. And move. kinoumeya. Doddridge translates this, "And are moved." It may, however, be in the middle voice, and be correctly rendered as in our version. It means that we derive strength to move from him; an expression denoting constant and absolute dependence. There is no idea of dependence more striking than that we owe to him the ability to perform the slightest motion. And have our being. kai esmen. And are. This denotes that our continued existence is owing to him. That we live at all is his gift; that we have power to move is his gift; and our continued and prolonged existence is his gift also. Thus Paul traces our dependence on Him from the lowest pulsation of life to the highest powers of action and of continued existence. It would be impossible to express in more emphatic language our entire dependence on God. As certain also. As some. The sentiment which he quotes was found substantially in several Greek poets. Of your own poets. He does not refer particularly here to poets of Athens, but to Greek poets--poets who had written in their language. For we are also his offspring. This precise expression is found in Aratus, (Phaenom. v. 5,) and in Cleanthus in a hymn to Jupiter. Substantially the same sentiment is found in several other Greek poets. Aratus was a Greek poet of Cilicia, the native place of Paul, and flourished about 277 years before Christ. As Paul was a native of the same country, it is highly probable he was acquainted with his writings. Aratus passed much of his time at the court of Antigonus Gonatas, king of Macedonia. His principal work was the Phaenomena, which is here quoted, and was so highly esteemed in Greece that many learned men wrote commentaries on it. The sentiment here quoted was directly at variance with the views of the Epicureans; and it is proof of Patti's address and skill, as well as his acquaintance with his auditors, and with the Greek poets, that he was able to adduce a sentiment so directly in point, and that had the concurrent testimony of so many of the Greeks themselves. It is one instance among thousands where an acquaintance with profane learning may be of use to a minister of the gospel. {b} "in him" Col 1:17 {+} "him" "deity" {c} "certain" Tit 1:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 29 Verse 29. Forasmuch then. Admitting or assuming this to be true. The argument which follows is drawn from the concessions of their own writers. We ought not to think. It is absurd to suppose. The argument of the apostle is this: "Since we are formed by God; since we are like him, living and intelligent beings; since we are more excellent in our nature than the most precious and ingenious works of art, it is absurd to suppose that the original Source of our existence can be like gold, and silver, and stone. Man himself is far more excellent than an image of wood or stone; how much more excellent still must be the great Fountain and Source of all our wisdom and intelligence!" See this thought pursued at length in Isa 40:18-23. The Godhead. The Divinity--to yeion--the Divine Nature, or Essence. The word used here is an adjective employed as a noun, and does not occur elsewhere in the New Testament. Is like unto gold, etc. All these things were used in making images, or statues of the gods. It is absurd to think that the Source of all life and intelligence resembles a lifeless block of wood or stone. Even degraded heathen, one would think, might see the force of an argument like this. Graven. Sculptured; wrought into an image. {d} "to think" Isa 40:18 {++} "Godhead" "Deity" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 30 Verse 30. And the times of this ignorance. The long period when men were ignorant of the true God, and when they worshipped stocks and stones. Paul here refers to the times preceding the gospel. God winked at. uperidwn. Overlooked, connived at; did not come forth to punish. In Ac 14:16, it is expressed thus: "Who in times past suffered all nations to walk in their own ways." The sense is, he passed over those times without punishing them, as if he did not see them. For wise purposes he suffered them to walk in ignorance, and to make the fair experiment to show what men would do; and how much necessity there was for a revelation to instruct them in the true knowledge of God. We are not to suppose that God regarded idolatry as innocent, or the crimes and vices to which idolatry led as of no importance; but their ignorance was a mitigating circumstance, and he suffered the nations to live without coming forth in direct judgment against them. Comp. See Barnes "Ac 3:17"; See Barnes "Ac 14:16". But now commandeth. By the gospel, Lu 24:47. All men. Not Jews only, who had been favoured with peculiar privileges, but all nations. The barrier was broken down, and the call to repentance was sent abroad into all the earth. To repent. To exercise sorrow for their sins, and to forsake them. If God commands all men to repent, we may observe, (1.) that it is their duty to do it. There is no higher obligation than to obey the command of God. (2.) It can be done. God would not command an impossibility. (3.) It is binding on all. The rich, the learned, the great, the gay, are as much bound as the beggar and the slave. There is no distinction made. It pertains to all people, in all lands. (4.) It must be done, or the soul lost. It is not wise, and it is not safe, to neglect a plain law of God. It will not be well to die reflecting that we have all our life neglected and despised his plain commands. (5.) We should send the gospel to the heathen. God calls on the nations to repent, and to be saved. It is the duty of Christians to make known to them the command, and to invite them to the blessings of pardon and heaven. {e} "winked at" Ro 2:16 {f} "commandeth all men" Lu 24:47; Tit 2:11,12 {&} "winked at" "overlooked" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 31 Verse 31. Because he hath appointed a day. This is given as a reason why God commands men to repent. They must be judged; and if they are not penitent and pardoned, they must be condemned. See Barnes "Ro 2:16". Whom he hath ordained. Or whom he has constituted or appointed as judge. See Barnes "Ac 10:42". See Barnes "Joh 5:25". Hath given assurance Has afforded evidence of this. That evidence consists, (1.) in the fact that Jesus declared that he would judge the nations, Joh 5:25,26; Mt 25, and (2.) God confirmed the truth of his declaration by raising him from the dead, or gave his sanction to what the Lord Jesus had said, for God would not work a miracle in favour of an imposter. {g} "a day" Ro 2:16 {*} "ordained" "Appointed" {1} "given assurance" "offered faith" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 32 Verse 32. Some mocked. Some of the philosophers derided him. It was believed by none of the Greeks; it seemed incredible; and they regarded it as so absurd as not to admit of an argument. It has not been uncommon for even professed philosophers to mock at the doctrines of religion, and to meet the arguments of Christianity with a Sneer. The Epicureans particularly would be likely to deride this, as they denied altogether any future state. It is not improbable that this derision by the Epicureans produced such a disturbance as to break off Paul's discourse, as that of Stephen had been by the clamour of the Jews, Ac 7:54. And others said. Probably some of the Stoics. The doctrine of a future state was not denied by them; and the fact, affirmed by Paul, that one had been raised up from the dead, would appear more plausible to them, and it might be a matter worth inquiry to ascertain whether the alleged fact did not furnish a new argument for their views. They, therefore, proposed to examine this further at some future time. That the inquiry was prosecuted any further does not appear probable; for, (1.) no church was organized at Athens. (2.) There is no account of any future interview with Paul. (3.) He departed almost immediately from them, Ac 18:1. Men who defer inquiry on the subject of religion seldom find the favourable period arrive. Those who propose to examine its doctrines at a future time, often do it to avoid the inconvenience of becoming Christians now; and as a plausible and easy way of rejecting the gospel altogether, without appearing to be rude, or to give offence. {a} "some mocked" Ac 26:8 {+} "mocked" "scoffed" {b} "of this matter" Lu 14:18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 33 Verse 33. So Paul departed. Seeing there was little hope of saving them. it was not his custom to labour long in a barren field, or to preach where there was no prospect of success. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 17 - Verse 34 Verse 34. Clave unto him. Adhered to him firmly; embraced the Christian religion. Dionysius. Nothing more is certainly known of this man than is here stated. The Areopagite. Connected with the court of Areopagus, but in what way is not known. It is probable that he was one of the judges. The conversion of one man was worth the labour of Paul; and the secret influence of that conversion might have had an extensive influence on others. In regard to this interesting account of the visit of Paul to Athens --probably the only one which he made to that splendid capital-- we may remark, (1.) that he was indefatigable and constant in his great work. (2.) Christians, amidst the splendour and gaieties of such cities, should have their hearts deeply affected in view of the moral desolations of the people. (3.) They should be willing to do their duty, and to bear witness to the pure and simple gospel in the presence of the great and the noble. (4.) They should not consider it their main business to admire splendid temples, and statues, and paintings--the works of art; but their main business should be, to do good as they may have opportunity. (5.) A discourse, even in the midst of much wickedness and idolatry, may be calm and dignified; not an appeal merely to the passions, but to the understanding. Paul reasoned with the philosophers of Athens; he did not denounce them; he endeavoured calmly to convince them, not harshly to censure them. (6.) The example of Paul is a good one for all Christians. In all places --cities, towns, or country; amidst all people--philosophers, and the rich, and the poor; among friends and countrymen, or among strangers and foreigners, the great object should be to do good, to instruct mankind, and to seek to elevate the human character, and promote human happiness, by diffusing the mild and pure precepts of the gospel of Christ. {++} "clave" "Joined themselves" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 1 CHAPTER 18 Verse 1. After these things. After what occurred at Athens, as recorded in the previous chapter. Came to Corinth. Corinth was the capital of Achaia, called anciently Ephyra, and was seated on the isthmus which divides the Peloponnesus from Attica. The city itself stood on a little island; it had two ports, Lechaeum on the west, and Cenchrea on the east. It was one of the most populous and wealthy cities of Greece; and, at the same time, one of the most luxurious, effeminate, proud, ostentatious, and dissolute. Laciviousness here was not only practised and allowed, but was consecrated by the worship of Venus; and no small part of the wealth and splendour of the city arose from the offerings made by licentious passion in the very temples of this goddess. No city of ancient times was more profligate. It was the Paris of antiquity; the seat of splendour, and show, and corruption. Yet even here, notwithstanding all the disadvantages of splendour, gaiety, and dissoluteness, Paul entered on the work of rearing a church; and here he was eminently successful. The two epistles which he afterwards wrote to this church show the extent of his success; and the well-known character and propensities of the people will account for the general drift of the admonitions and arguments in those epistles. Corinth was destroyed by the Romans, 146 years before Christ; and during the conflagration, several metals in a fused state, running together, produced the composition known as Corinthian brass. It was afterwards restored by Julius Caesar, who planted in it a Roman colony. It soon regained its ancient splendour, and soon relapsed into its former dissipation and licentiousness. Paul arrived there A.D. 52 or 53. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 2 Verse 2. And found a certain Jew. Aquila is elsewhere mentioned as the friend of Paul, Ro 16:3; 2 Ti 4:19; 1 Co 16:19. Though a Jew by birth, yet it is evident that he became a convert to the Christian faith. Born in Pontus. See Barnes "Ac 2:9". Lately come from Italy. Though the command of Claudius extended only to Rome, yet it was probably deemed not safe to remain, or it might have been difficult to procure occupation in any part of Italy. Because that Claudius. Claudius was the Roman emperor. He commenced his reign A.D. 41, and was poisoned A.D. 64. At what time in his reign this command was issued is not certainly known. Had commanded, etc. This command is not mentioned by Josephus; but it is recorded by Suetonius, a Roman historian, (Life of Claudius, chap. 26,) who says, that "he expelled the Jews from Rome, who were constantly exciting tumults under their leader, Chrestus." Who this Chrestus was, is not known. It might have been a foreign Jew, who raised tumults on some occasion, of which we have no knowledge--as the Jews in all heathen cities were greatly prone to excitements and insurrections. Or it may be that Suetonius, little acquainted with Jewish affairs, mistook this for the name Christ, and supposed that he was the leader of the Jews. This explanation has much plausibility; for, (1.) Suetonius could scarcely be supposed to be intimately acquainted with the affairs of the Jews. (2.) There is every reason to believe that, before this, the Christian religion was preached at Rome. (3.) It would produce there, as everywhere else, great tumult and contention among the Jews. (4.) Claudius, the emperor, might suppose that such tumults endangered the peace of the city, and resolve to remove the cause at once by the dispersion of all the Jews. (5.) A Roman historian might easily mistake the true state of the case; and while they were contending about Christ, he might suppose that it was under him, as a leader, that these tumults were excited. All that is material however, here, is the fact, in which Luke and Suetonius agree, that the Jews were expelled from Rome during his reign. {c} "Aquila" Ro 16:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 3 Verse 3. The same craft. Of the same trade, or occupation. And wrought. And worked at that occupation. Why he did it, the historian does not affirm; but it seems pretty evident that it was because he had no other means of maintenance. He also laboured for his own support in Ephesus, Ac 20:34 and also at Thessalonica, 2 Th 3:9,10. The apostle was not ashamed of honest industry for a livelihood; nor did he deem it any disparagement that a minister of the gospel should labour with his own hands. For by their occupation. By their trade; that is, they had been brought up to this business. Paul had been designed originally for a lawyer, and had been brought up at the feet of Gamaliel. But it was a regular custom among the Jews to train up their sons to some useful employment, that they might have the means of an honest livelihood. Even though they were trained up to the liberal sciences, yet they deemed a handicraft trade, or some honourable occupation, an indispensable part of education. Thus Maimonides (in the Tract Talmud. Tors, c. i. & 9) says, that "the wise generally practise some of the arts, lest they should be dependent on the charity of others." See Grotius. The wisdom of this is obvious; and it is equally plain that a custom of this kind now might preserve the health and lives of many professional men, and save from ignoble dependence or vice, in future years, many who are trained up in the lap of indulgence and wealth. They were tentmakers. skhnopoioi. There have been various opinions about the meaning of this word. Many have supposed that it denotes a weaver of tapestry. Luther thus translated it. But it is probable that it denotes, as in our translation, a manufacturer of tents, made of skin or cloth. In eastern countries, where there was much travel, where there were no inns, and where many were shepherds, such a business might be useful, and a profitable source of living. It was an honourable occupation, and Paul was not ashamed to be employed in it. {&} "craft" "occupation" {d} "wrought" Ac 20:34 {|} "wrought" "worked" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 4 Verse 4. And he reasoned. See Barnes "Ac 17:2". {*) "reasoned" "discoursed" {a} "synagogue" Ac 17:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 5 Verse 5. And when Silas and Timotheus, etc. They came to Paul according to his request, which he had sent by the brethren who accompanied him from Thessalonica, Ac 17:16. Paul was pressed. Was urged; was borne away by an unusual impulse. It was deeply impressed on him as his duty. In spirit. In his mind, in his feelings. His love to Christ was so great, and his conviction of the truth so strong, that he laboured to make known to them the truth that Jesus was the Messiah. That Jesus was Christ. That Jesus of Nazareth was the Messiah. Comp. Ac 17:16. The presence of Silas and Timothy animated him; and the certainty of aid in his work urged him to zeal in making known the Saviour. {1} "was Christ" "is the Christ" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 6 Verse 6. And when they opposed themselves. To him and his message. And blasphemed. See Barnes "Ac 13:4". He shook his raiment. As an expressive act of shaking off the guilt of their condemnation. Comp. Ac 13:45. He shook his raiment to show that he was resolved henceforward to have nothing to do with them; perhaps, also, to express the fact that God would soon shake them off, or reject them. (Doddridge.) Your blood, etc. The guilt of your destruction is your own. You only are the cause of the destruction that is coming upon you. See Barnes "Mt 27:25". I am clean. I am not to blame for your destruction. I have done my duty. The gospel had been fairly offered, and deliberately rejected; and Paul was not to blame for their ruin, which he saw was coming upon them. I will go, etc. See Ac 13:46. {c} "opposed themselves" 2 Ti 2:25 {d} "shook his raiment" Ne 5:13 {e} "Your blood be" Eze 28:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 7 Verse 7. A certain man's house. Probably he had become a convert to the Christian faith. Joined hard. Was near to the synagogue. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 8 Verse 8. And Crispus. He is mentioned, in 1 Co 1:14, as having been one of the few whom Paul baptized with his own hands. The conversion of such a man must have tended greatly to exasperate the other Jews, and to further the progress of the Christian faith among the Corinthians. With all his house. With all his family, Ac 10:2. And many of the Corinthians. Many even in this voluptuous and wicked city. Perhaps the power of the gospel was never more signal than in converting sinners in Corinth, and rearing a Christian church in a place so dissolute and abandoned. If it was adapted to such a place as Corinth --if a church, under the power of Christian truth, could be organized there--it is adapted to any city; and there is none so corrupt that the gospel cannot change and purify it. {f} "Crispus" 1 Co 1:14 {+} "with all his house" "with his hold household" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 9 Verse 9. By a vision. See Barnes "Ac 9:10, See Barnes "Ac 16:9". Be not afraid. Perhaps Paul might have been intimidated by the learning, refinement, and splendour of Corinth; perhaps embarrassed in view of his duty of addressing the rich, the polite, and the great. To this he may allude in 1 Co 2:3: "And I was with you in weakness, and in fear, and in much trembling." In such circumstances it pleased God to meet him, and disarm his fears. This he did by assuring him of success. The fact that God had much people in that city, Ac 18:10, was employed to remove his apprehensions. The prospect of success in the ministry, and the certainty of the presence of God, will take away the fear of the rich, the learned, and the great. {&} "Hold not thy peace" "Be not silent" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 10 Verse 10. For I am with thee. I will attend, bless, and protect you. See Barnes "Mt 28:20". No man shall set on thee. No one who shall rise up against thee shall be able to hurt thee. His life was in God's hands, and he would preserve him, in order that his people might be collected into the church. For I have. Greek, There is to me; i.e., I possess, or there belongs to me. Much people. Many who should be regarded as his true friends, and who should be saved. In this city. In that very city that was so voluptuous, so rich, so effeminate, and where there had been already so decided opposition shown to the gospel. This passage evidently means that God had a design or purpose to save many of that people; for it was given to Paul as all encouragement to him to labour there, evidently meaning that God would grant him success in his work. It cannot mean that the Lord meant to say that the great mass of the people, or that the moral and virtuous part, if there were any such, was then regarded as his people; but that he intended to convert many of those guilty and profligate Corinthians to himself, and to gather a people for his own service there. We may learn from this, (1.) that God has a purpose in regard to the salvation of sinners. (2.) That that purpose is so fixed in the mind of God, that he can say that those in relation to whom it is formed are his. There is no chance; no hap-hazard; no doubt in regard to his gathering them to himself. (3.) This is the ground of encouragement to the ministers of the gospel. Had God no purpose to save sinners, they could have no hope in their work. (4.) This plan may have reference to the most gay, and guilty, and abandoned population; and ministers should not be deterred by the amount or the degree of wickedness from attempting to save them. (5.) There may be more hope of success among a dissolute and profligate population, than among proud, and cold, and skeptical philosophers. Paul had little success in philosophic Athens; he had great success in dissolute Corinth. There is often more hope of converting a man openly dissolute and abandoned, than one who prides himself on his philosophy, and is confident in his own wisdom. {g} "I am with thee" Mt 28:20. {%} "set on thee" "Lay hands on" {|} "much people in this city" "many" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 11 Verse 11. And he continued. etc. Paul was not accustomed to remain long in a place. At Ephesus, indeed, he remained three years, Ac 20:31; and his stay at Corinth was caused by his success, and by the necessity of placing a church, collected out of such corrupt and dissolute materials, on a firm foundation. {2} "he continued there" "sat there" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 12 Verse 12. And when Gallio. After the Romans had conquered Greece, they reduced it to two provinces, Macedonia and Achaia, which were each governed by a proconsul. Gallio was the brother of the celebrated philosopher Seneca, and was made proconsul of Achaia, A.D. 53. His proper name was Marcus Annaeus Novatus; but having been adopted into the family of Gallio, a rhetorician, he took his name. He is described by ancient writers as having been of a remarkably mild and amiable disposition. His brother Seneca (Pref. Quest. Natu. 4) describes him as being of the most lovely temper: "No mortal," says he, "was ever so mild to any one, as he was to all; and in him there was such a natural power of goodness, that there was no semblance of art or dissimulation." Was the deputy. See this word explained in Ac 13:7. It means, here, proconsul. Of Achaia. This word, in its largest sense, comprehended the whole of Greece. Achaia Proper, however, was a province of which Corinth was the capital. It embraced that part of Greece lying between Thessaly and the southern part of the Peloponnesus. The Jews made insurrection. Excited a tumult, as they had in Philippi, Antioch, etc. And brought him to the judgment seat. The tribunal of Gallio; probably intending to arraign him as a disturber of the peace. {a} "judgment seat" Jas 2:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 13 Verse 13. Contrary to the law. Evidently intending contrary to all law--the laws of the Romans and of the Jews. It was permitted to the Jews to worship God according to their own views in Greece; but they could easily pretend that Paul had departed from that mode of worshipping God. It was easy for them to maintain that he taught contrary to the laws of the Romans, and their acknowledged religion; and their design seems to have been, to accuse him of teaching men to worship God in an unlawful and irregular way, a way unknown to any of the laws of the empire. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 14 Verse 14. About to open his mouth. In self-defence; ever ready to vindicate his conduct. A matter of wrong. Injustice, or crime; such as could be properly brought before a court of justice. Or wicked lewdness. Any flagrant and gross offence. The word used here occurs nowhere else in the New Testament. It denotes, properly, an act committed by him who is skilled, facile, or an adept in iniquity--an act of a veteran offender. Such crimes Gallio was willing to take cognizance of. Reason would, etc. Greek, "I would bear with you according to reason." There would be propriety or fitness in my hearing and trying the ease. That is, it would fall within the sphere of my duty, as appointed to guard the peace, and to punish crimes. (*} "wicked lewdness" "injustice or wicked mischief" {b} "O ye Jews, reason" Ro 13:3 {+} "bear with you" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 15 Verse 15. Of words. A dispute about words; for such he would regard all their controversies about religion to be. And names. Probably he had heard something of the nature of the controversy, and understood it to be a dispute about names; i.e., whether Jesus was to be called the Messiah or not. To him this would appear as a matter pertaining to the Jews alone, and to be ranked with their other disputes arising from the difference of sect and name. Of your law. A question respecting the proper interpretation of the law, or the rites and ceremonies which it commanded. The Jews had many such disputes, and Gallio did not regard them as coming under his cognizance as a magistrate. Look ye to it. Judge this among yourselves; settle the difficulty as you can. Comp. Joh 18:31. For I will be no judge, etc. I do not regard such questions as pertaining to my office, or deem myself called on to settle them. {++} "words and names" "Doctrines" {c} "look ye to it" Joh 18:31; Ac 23:29; 22:11,19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 16 Verse 16. And he drave them, etc. He refused to hear and decide the controversy. He commanded them to depart from the court. The word used here does not denote that there was any violence used by Galio, but merely that he dismissed them in an authoritative manner. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 17 Verse 17. Then all the Greeks. The Greeks who had witnessed the persecution of Paul by the Jews, and who had seen the tumult which they had excited. Took Sosthenes, etc. As he was the chief ruler of the synagogue, he had probably been a leader in the opposition to Paul, and in the prosecution. Indignant at the Jews--at their bringing such questions before the tribunal--at their bigotry, and rage, and contentious spirit--they probably fell upon him in a tumultuous and disorderly manner as he was leaving the tribunal. The Greeks would feel no small measure of indignation at these disturbers of the public peace, and they took this opportunity to express their rage. And beat him. etupton. This word is not that which is commonly used to denote a judicial act of scourging. It probably means that they fell upon him, and beat him with their fists, or with whatever was at hand. Before the judgment seat. Probably while leaving the tribunal. Instead of "Greeks" in this verse, some Mss. read "Jews," but the former is probably the true reading. The Syriac, Arabic, and Coptic read it "the Gentiles." It is probable that this Sosthenes afterwards became a convert to the Christian faith, and a preacher of the gospel. See 1 Co 1:1,2: "Paul, and Sosthenes our brother, unto the church of God which is at Corinth." And Gallio cared, etc. This has been usually charged on Gallio as a matter of reproach, as if he were wholly indifferent to religion. But the charge is unjustly made; and his name is often most improperly used to represent the indifferent, the worldly, the careless, and the skeptical. But by the testimony of ancient writers, he was a most mild and amiable man; and an upright and just judge. Nor is there the least evidence that he was indifferent to the religion of his country, or that he was of a thoughtless and skeptical turn of mind. All that this passage implies is, (1.) that he did not deem it to be his duty, or a part of his office, to settle questions of a theological nature that were started among the Jews. (2.) That he was unwilling to make this subject a matter of legal discussion and investigation. (3.) That he would not interfere, either on one side or the other, in the question about making proselytes either to or from Judaism. So far certainly his conduct was exemplary and proper. (4.) That he did not choose to interpose, and rescue Sosthenes from the hands of the mob. From some cause he was willing that he should feel the effects of the public indignation. Perhaps it was not easy to quell the riot; perhaps he was not unwilling that he who had joined in a furious and unprovoked persecution should feel the effect of it in the excited passions of the people. At all events, he was but following the common practice among the Romans, which was to regard the Jews with contempt, and to care little how much they were exposed to popular fury and rage. In this he was wrong; and it is certain also that he was indifferent to the disputes between Jews and Christians; but there is no propriety in defaming his name, and making him the type and representative of all the thoughtless and indifferent men on the subject of religion in subsequent times. Nor is there propriety in using this passage as a text applicable to this class of men. {d} "Sosthenes" 1 Co 1:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 18 Verse 18. And sailed thence into Syria. Or set sail for Syria. His design was to go to Jerusalem to the festival which was soon to occur, Ac 18:21. Having shorn his head. Many interpreters have supposed that this refers to Aquila, and not to Paul. But the connexion evidently requires us to understand it of Paul, though the Greek construction does not with certainty determine to which it refers. The Vulgate refers it to Aquila, the Syriac to Paul. In Cenchrea. Cenchrea was the eastern port of Corinth. A church was formed in that place, Ro 16:1. For he had a vow. A vow is a solemn promise made to God respecting anything. The use of vows is observable throughout the Scripture. Jacob, going into Mesopotamia, vowed the tenth of his estate, and promised to offer it at Bethel to the honour of God, Ge 28:22. Moses made many regulations in regard to vows. A man might devote himself or his children to the Lord. He might devote any part of his time or property to his service. The vow they were required sacredly to observe, (De 23:21,22) except in certain specified cases they were permitted to redeem that which had been thus devoted. The most remarkable vow among the Jews was that of the Nazarite; by which a man made a solemn promise to God to abstain from wine and all intoxicating liquors, to let the hair grow, and not to enter any house polluted by having a dead body in it, or to attend any funeral. This vow generally lasted eight days, sometimes a month, sometimes during a definite period fixed by themselves, and sometimes during their whole lives. When the vow expired, the priest made an offering of a he-lamb for a burnt-offering, a she-lamb for an expiatory sacrifice, and a ram for a peace-offering. The priest then, or some other person, shaved the head of the Nazarite at the door of the tabernacle, and burnt the hair on the fire of the altar. Those who made the vow out of Palestine, and who could not come to the temple when the vow was expired, contented themselves with observing the abstinence required by the law, and cutting off the hair where they were. This I suppose to have been the case with Paul. His hair he cut off at the expiration of the vow at Cenchrea, though he delayed to perfect the vow by the proper ceremonies until he reached Jerusalem, Ac 21:23,24. Why Paul made this vow, or on what occasion, the sacred historian has not informed us, and conjecture perhaps is useless. We may observe, however, (1,) that it was common for the Jews to make such vows to God, as an expression of gratitude or of devotedness to his service, when they had been raised up from sickness, or delivered from danger or calamity. See Josephus, b. i. 2, 15. Vows of this nature were also made by the Gentiles on occasions of deliverance from any signal calamity. Juvenal Sat. 12, 81. It is possible that Paul may have made such a vow in consequence of signal deliverance from some of the numerous perils to which he was exposed. But, (2.) there is reason to think that it was mainly with a design to convince the Jews that he did not despise their law, and was not its enemy. See Ac 21:22-24. In accordance with the custom of the nation, and in compliance with the law which was not wrong in itself, he might have made this vow, not for a time-serving purpose, but in order to conciliate them, and to mitigate their anger against the gospel. But where nothing is recorded, conjecture is useless. Those who wish to see the subject discussed, may consult Grotius and Kuinoel in loco, and Spencer de Legibus Hebrae. p. 862, and Calmet's Dic. art. Nazarite. {&} "tarried" "remained" {e} "having shorn his head" Nu 6:18; Ac 21:24 {f} "for he had a vow" Ro 16:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 19 Verse 19. And he came to Ephesus. This was a celebrated city in Ionia, in Asia Minor, about forty miles south of Smyrna. It was chiefly famous for the temple of Diana, usually reckoned one of the seven wonders of the world. Pliny styles this city the ornament of Asia. In the times of the Romans it was the metropolis of Asia. This city is now under the dominion of the Turks, and is almost in a state of ruin. Dr. Chandler, in his travels in Asia Minor, says--"The inhabitants are a few Greek peasants, living in extreme wretchedness, dependence, and insensibility; the representatives of an illustrious people, and inhabiting the wreck of their greatness; some in the substructions of the glorious edifices which they raised; some beneath the vaults of the stadium, once the crowded scene of their diversions; and some in the sepulchres which received their ashes."--Travels, p. 131, Oxford, 1775. The Jews, according to Josephus, were very numerous in Ephesus, and had obtained the privilege of citizenship. Left them there. That is, Aquila and Priscilla, Ac 18:24-26. Reasoned with the Jews. See Barnes "Ac 17:2". {*} "reasoned" "Discoursed" {a} "reasoned with the Jews" Ac 17:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 20 Verse 20. No Barnes text on this verse. {+} "tarry" "Abide" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 21 Verse 21. Keep this feast. Probably the passover is here referred to. Why he was so anxious to celebrate that feast at Jerusalem, the historian has not informed us. It is probable, however, that he wished to meet as many of his countrymen as possible, and to remove, if practicable, the prejudices which had everywhere been raised against him, Ac 21:20,21. Perhaps, also, he supposed that there would be many Christian converts present, whom he might meet also. But I will return, etc. This he did, Ac 19:1, and remained there three years, Ac 20:31. {b} "Jerusalem" Ac 19:21; 20:16 {c} "if God will" 1 Co 4:19; Jas 4:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 22 Verse 22. Caesarea. See Barnes "Ac 8:40". And gone up. From the ship. And saluted the church. Having expressed for them his tender regard and affection. To Antioch. In Syria. See Barnes "Ac 11:19". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 23 Verse 23. The country of Galatia and Phrygia. He had been over these regions before, preaching the gospel, Ac 16:6 Strengthening. Establishing then by exhortation and counsel. See Barnes "1 Co 1:12". {d} "Galatia" Ga 1:2 {e} "strengthening" Ac 14:22; 15:32,41 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 24 Verse 24. And a certain Jew named Apollos. Apollos afterwards became a distinguished and successful preacher of the gospel, 1 Co 1:12; 1 Co 3:5,6; 4:6; Tit 3:13. Nothing more is known of him than is stated in these passages. Born at Alexandria. Alexandria was a celebrated city in Egypt, founded by Alexander the Great. There were large numbers of Jews resident there. See Barnes "Ac 6:9". An eloquent man. Alexandria was famous for its schools; and it is probable that Apollos, in addition to his natural endowments, had enjoyed the benefit of these schools. Mighty in the Scriptures. Well instructed, or able in the Old Testament. The foundation was thus laid for future usefulness in the Christian church. See Barnes "Lu 24:19". {f} "named Apollos" 1 Co 1:12; 3:5,6; Tit 3:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 25 Verse 25. This man was instructed. Greek, was catechised. He was instructed, in some degree, into the knowledge of the Christian religion. By whom this was done, we have no information. See Barnes "Ac 2:9-11". In the right way of the Lord. The word way often refers to doctrine, Mt 21:32. It means here that he had been correctly taught in regard to the Messiah; yet his knowledge was imperfect, Ac 18:26. The amount of his knowledge seems to have been: (1.) He had correct views of the Messiah to come--views which he had derived from the study of the Old Testament. He was expecting a Saviour that should be humble, obscure, and a sacrifice, in opposition to the prevailing notions of the Jews. (2.) He had heard of John; had embraced his doctrine; and probably had been baptized with reference to him that was to come. Comp. Mt 3:2; Ac 19:4. But it is clear that he had not heard that Jesus was the Messiah. With his correct views in regard to the coming of the Messiah, he was endeavouring to instruct and reform his countrymen. He was just in the state of mind to welcome the announcement that the Messiah had come, and to embrace Jesus of Nazareth as the hope of the nation. Being fervent in the spirit. Being zealous and ardent. See Barnes "Ro 12:11". Taught diligently. Defended with zeal and earnestness his views of the Messiah. The things of the Lord. The doctrines pertaining to the Messiah, as far as he understood them. Knowing only the baptism of John. Whether he had heard John, and been baptized by him, has been made a question, and cannot now be decided. It is not necessary, however, to suppose this, as it seems that the knowledge of John s preaching and baptism had been propagated extensively into other nations besides Judea, Ac 19:1-3. The Messiah was expected about that time. The foreign Jews would be waiting for him; and the news of John's ministry, doctrine, and success, would be rapidly propagated from synagogue to synagogue into the surrounding nations. John preached repentance, and baptized with reference to him that was to come after him, Ac 19:4; and this doctrine Apollos seems to have embraced. {g} "fervent" Ro 12:11; Jas 5:16 {h} "knowing" Ac 19:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 26 Verse 26. And expounded. Explained. The way of God. Gave him full and ample instructions respecting the Messiah as having already come, and respecting the nature of his work. {i} "more perfectly" He 6:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 27 Verse 27. Into Achaia. See Barnes "Ac 18:12". The brethren wrote. The brethren at Ephesus. Why he went, the historian does not inform us. But he had heard of the success of Paul there; of the church which he had established; of the opposition of the Jews; and it was doubtless with a desire to establish that church, and with a wish to convince his unbelieving countrymen that their views of the Messiah were erroneous, and that Jesus of Nazareth corresponded with the predictions of the prophets. Many of the Greeks at Corinth were greatly captivated with his winning eloquence, 1 Co 1:12; 3:4,5 and his going there was the occasion of some unhappy divisions that sprung up in the church. But in all this, he retained the confidence and love of Paul, 1 Co 1; 1 Co 3. It was thus shown that Paul was superior to envy, and that great success by one minister need not excite the envy, or alienate the confidence and good-will of another. Helped them much. Strengthened them, and aided them in their controversies with the unbelieving Jews. Which had believed through grace. The words "through grace" may refer either to Apollos, or to the Christians who had believed. If to him, it means that he was enable by grace to strengthen the brethren there; if to them, it means that they had been led to believe by the grace or favour of God. Either interpretation makes good sense. Our translation has adopted that which is most natural and obvious. {a} "helped" 1 Co 3:6 {b} "believed" Eph 2:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 18 - Verse 28 Verse 28. For he mightily convinced the Jews. He did it by strong arguments; he bore down all opposition, and effectually silenced them. And that publicly. In his public preaching in the synagogue and elsewhere. Showing by the Scriptures. Proving from the Old Testament. Showing that Jesus of Nazareth corresponded with the account of the Messiah given by the prophets. See Barnes "Joh 5:39". That Jesus was Christ. See the margin. That Jesus of Nazareth was the Messiah. {*} "convinced" "earnestly confuted" {c} "by the Scriptures" Joh 5:39 {1} "Jesus was Christ" "is the Christ" Ac 18:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 1 CHAPTER 19 Verse 1. While Apollos was at Corinth. It is probable that he remained there a considerable time. Paul having passed through the upper coasts. The upper, or more elevated regions of Asia Minor. The writer refers here particularly to the provinces of Phrygia and Galatia, Ac 18:23. These regions were called upper, because they were situated on the high table-land in the interior of Asia Minor; while Ephesus was in the low maritime regions, and called the low country. Came to Ephesus. Agreeably to his promise, Ac 18:21. And finding certain disciples. Certain persons who had been baptized into John's baptism, and who had embraced John's doctrine, that the Messiah was soon to appear, Ac 19:3,4. It is very clear that they had not yet heard that he had come, or that the Holy Ghost was given. They were evidently in the same situation as Apollos. See Barnes "Ac 18:25". {d} "Apollos" 1 Co 3:5,6 {+} "certain disciples" "Some" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 2 Verse 2. Have ye received the Holy Ghost? Have ye received the extraordinary effusions and miraculous influences of the Holy Ghost Paul would not doubt that, if they had "believed," they had received the ordinary converting influences of the Holy Spirit--for it was one of his favourite doctrines, that the Holy Spirit renews the heart. But, besides this, the miraculous influences of the Spirit were conferred on most societies of believers. The power of speaking with tongues, or of working miracles, was imparted as an evidence of the presence of God, and of their acceptance with him, Ac 10:45,46; 1 Co 15. It was natural for Paul to ask whether this evidence of the Divine favour had been granted to them. Since ye believed. Since you embraced the doctrine of John, that the Messiah was soon to come. We have not so much as heard, etc. This seems to be a very remarkable and strange answer. Yet we are to remember, (1.) that these were mere disciples of John's doctrine, and that his preaching related particularly to the Messiah, and not to the Holy Ghost. (2.) It does not even appear that they had heard that the Messiah had come, or had heard of Jesus of Nazareth, Ac 19:4,5. (3.) It is not remarkable, therefore, that they had no clear conceptions of the character and operations of the Holy Ghost. Yet, (4.) they were just in that state of mind, that they were willing to embrace the doctrine when it was proclaimed to them; thus showing that they were really under the influence of the Holy Spirit. God may often produce important changes in the hearts and lives of sinners, even where they have no clear and systematic views of religious doctrines. In all such cases, however, as in this, there will be readiness of heart to embrace the truth where it is made known. {e} "not so" Ac 8:16; 1 Sa 3:7 {&} "Holy Ghost" 'Spirit given' __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 3 Verse 3. Unto what. Unto what faith, or doctrine. What did you profess to believe when you were baptized. Unto John's baptism. See Barnes "Ac 18:25". {|} "Unto" "Into" {f} "John's Baptism" Ac 18:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 4 Verse 4. John verily baptized. John did indeed baptize. With the baptism of repentance. Having special relation to repentance, or as a profession that they did repent of their sins. See Barnes "Mt 3:6". Saying unto the people. The design of his coming was to turn the people from their sins, and to prepare them for the coming of the Messiah. He therefore directed their attention principally to him that was to come, Joh 1:15, 22-27. . That is, on Christ Jesus. These are the words of Paul, explaining what John taught. He taught them to believe in the Messiah, and that the Messiah was Jesus of Nazareth. The argument of Paul is, that it was highly proper for them now to profess publicly that Saviour to whom John had borne such explicit testimony. "Jesus is the Messiah for whom John came to prepare the way; and as you have embraced John's doctrine, you ought now publicly to acknowledge that Redeemer by baptism in his name." {g} "John" Mt 3:11 {&} "verily" "indeed" {h} "repentance" Joh 1:15,27,30 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 5 Verse 5. When they heard this. When they heard what Paul had said respecting the nature of John's baptism. They were baptized, etc. As there is no other instance in the New Testament of any persons having been rebaptized, it has been made a question by some critics whether it was done here; and they have supposed that all this is the narrative of Luke respecting what took place under the ministry of John; to wit, that he told them to believe on Christ Jesus, and then baptized them in his name. But this is a most forced construction; and it is evident that these persons were rebaptized by the direction of Paul. For, (1.) this is the obvious interpretation of the passage--that which would strike all persons as correct, unless there were some previous theory to support. (2.) It was not a matter of fact that John baptized in the name of Christ Jesus. His was the baptism of repentance; and there is not the slightest evidence that he ever used the name of Jesus in the form of baptism. (3.) If this be the sense of the passage, that John baptized them in the name of Jesus, then this verse is a mere repetition of Ac 19:4--a tautology of which the sacred writers would not be guilty. (4.) It is evident that the persons on whom Paul laid his hands, Ac 19:6, and those who were baptized, were the same. But these were the persons who heard Ac 19:5 what was said. The narrative is continuous, all parts of it cohering together as relating to a transaction that occurred at the same time. If the obvious interpretation of the passage be the true one, it follows that the baptism of John was not strictly Christian baptism. It was the baptism of repentance; a baptism designed to prepare the way for the introduction of the kingdom of the Messiah. It will not follow however, from this, that Christian baptism is now ever to be repeated. For this there is no warrant, no example in the New Testament. There is no command to repeat it, as in the case of the Lord's Supper; and the nature and design of the ordinance evidently supposes that it is to be performed but once. The disciples of John were rebaptized, not because baptism is designed to be repeated, but because they never had been, in fact, baptized in the manner prescribed by the Lord Jesus. In the name of the Lord Jesus. See Barnes "Ac 2:38". {|} "Unto" "into" {i} "name of the Lord Jesus" 1 Co 1:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 6 Verse 6. And when Paul had laid his hands, etc. See Barnes "Ac 2:17"; See Barnes "Ac 11:27" {k} "laid his hands" Ac 8:17 {++} "Holy Ghost" "Spirit" {l} "them" Ac 2:4; 10:46 {m} "prophesied" 1 Co 14:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 7 Verse 7. And all the men. The whole number. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 8 Verse 8. Persuading the things. Endeavouring to persuade them of the truth of what was affirmed respecting the kingdom of God. {n} "disputing" Ac 18:19 {**} "persuading" "discoursing and stating" {o} "the things concerning" Ac 28:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 9 Verse 9. But when divers. When some were hardened. Were hardened. When their hearts were hardened, and they became violently opposed to the gospel. When the truth made no impression on them. The word harden, as applied to the heart, is often used to denote insensibility and opposition to the gospel. But spake evil of that way. Of the gospel--the way, path, or manner in which God saves men. See Ac 16:17; 18:26; Mt 7:13,14. Separated the disciples. Removed them from the influence and society of those who were seeking to draw them away from the faith. This is often the best way to prevent the evil influence of others. Christians, if they wish to preserve their minds calm and peaceful; if they wish to avoid the agitations of conflict, and the temptations of those who would lead them astray, may often find it necessary to withdraw from their society, and should seek the fellowship of their Christian brethren. Disputing daily. This is not a happy translation. The word used here--dialegomenov-- does not of necessity denote disputation or contention, but is often used in a good sense of reasoning, Ac 17:2; Ac 18:4,19; 24:25; or of public preaching, Ac 20:7,9. It is used in this sense here, and denotes that Paul taught publicly, or reasoned on the subject of religion in this place. In the school of one Tyrannus. Who this Tyrannus was, is not known. It is probable that he was a Jew, who was engaged in this employment, and who might not be unfavourable to Christians. In his school, or in the room which he occupied for teaching, Paul instructed the people when he was driven from the synagogue. Christians at that time had no churches, and they were obliged to assemble in any place where it might be convenient to conduct public worship. {*} "divers" "Some" {a} "hardened" Ro 11:7; Heb 3:13 {b} "evil" 2 Ti 1:15 {c} "that way" Ac 19:25 {d} "departed from" 1 Ti 6:5 {+} "disputing daily" "discoursing" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 10 Verse 10. This continued. This public instruction. By the space, etc. For two whole years. So that all. That is, the great mass of the people. That dwelt in Asia. In that province of Asia Minor of which Ephesus was the principal city. The name Asia was used sometimes to denote that single province. See Barnes "Ac 2:9". Ephesus was the capital; and there was, of course, a constant and large influx of people there for the purposes of commerce and worship. Heard the word of the Lord Jesus. Heard the doctrine respecting the Lord Jesus. {e} "space" Ac 20:31 {f} "Asia" Ac 20:18 {++} "Greeks" "Gentiles" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 11 Verse 11. Special Miracles. Miracles that were remarkable; that were not common, or that were very unusual, ou tav tucousav. This expression is classic Greek. Thus Longinus says of Moses, that he was no common man. ouc o tucwn anhr. {|} "special" "signal" {g} "miracles" Mr 16:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 12 Verse 12. So that from his body. That is, these handkerchiefs which had been applied to his body, which he had used, or which he had touched. An instance somewhat similar to this occurs in the case of the woman who was healed by touching the hem of the Saviour's garment, Mt 9:20-22. Unto the sick. The sick who were at a distance, and who were unable to go where he was. If it be asked why this was done, it may be observed, (1.) that the working of miracles in that region would greatly contribute to the spread of the gospel. (2.) We are not to suppose that there was any efficacy in the aprons thus brought, or in the mere fact that they had touched the body of Paul, any more than there was in the hem of the Saviour's garment which the woman touched, or in the clay which he made use of to open the eyes of the blind man, Joh 8:6. (3.) In this instance the fact, that the miracles were wrought in this manner by garments which had touched his body, was a mere sign, or an evidence to the persons concerned, that it was done by the instrumentality of Paul, as the fact that the Saviour put his fingers into the ears of a deaf man, and spit and touched his tongue, Mr 7:33, was an evidence to those who saw it, that the power of healing came from him. The bearing of these aprons to the sick was, therefore, a mere sign, or evidence to all concerned, that miraculous power was given to Paul. Handkerchiefs. The word used here--soudaria--is of Latin origin, and properly denotes a piece of linen with which sweat was wiped from the face; and then any piece of linen used for tying up, or containing anything, In Lu 19:20, it denotes the "napkin" in which the talent of the unprofitable servant was concealed; in Joh 11:44; 20:7, the "napkin" which was used to bind up the face of the dead, applied to Lazarus and to our Saviour. Or aprons. simikinyia. This also is a Latin word, and means, literally, a half-girdle--a piece of cloth which was girded round the waist to preserve the clothes of those who were engaged in any kind of work. The word aprons expresses the idea. And the diseases departed. The sick were healed. And the evil spirits. See Barnes "Mt 4:24". It is evident that this power of working miracles would contribute greatly to Paul's success among the people. {h} "handkerchiefs or aprons" Ac 5:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 13 Verse 13. The vagabond Jews. Gr., Jews going about. periercomenwn. The word vagabond with us is now commonly used in a bad sense, to denote a vagrant; a man who has no home; an idle, worthless fellow. The word, however, properly means one wandering from place to place, without any settled habitation, from whatever cause it may be. Here it denotes those Jews who wandered from place to place, practicing exorcism. Exorcists. exorkistwn. This word properly denotes those who went about pretending to be able to expel evil spirits, or to cure diseases by charms, incantations, etc, The word is derived from orkov orkos, an oath, and from orkizw, to bind with an oath. It was applied in this sense, because those who pretended to be able to expel demons used the formula of an oath, or adjured them, to compel them to leave the possessed persons. Comp. Mt 12:27. They commonly used the name of God, or called on the demons in the name of God to leave the person. Here they used the name Jesus to command them to come out. To call over them. To name, or to use his name as sufficient to expel the evil spirit. The name of the Lord Jesus. The reasons why they attempted this were, (1.) that Jesus had expelled many evil spirits; and, (2.) that it was in his name that Paul had wrought his miracles. Perhaps they supposed there was some charm in this name to expel them. We adjure you. We bind you by an oath; we command you as under the solemnity of an oath, Mr 5:7; 1 Th 5:27. It is a form of putting one under oath, 1 Ki 2:43; Ge 24:37; 2 Ki 11:4; Ne 13:25. (Septuagint.) That this art was practised then, or attempted, is abundantly proved from Iraeneus, Origen, and Josephus. (Ant. b. viii. chap. 2, § 5.) See Doddridge. The common name which was used was the incommunicable name of God, JEHOVAH, by pronouncing which, in a peculiar way, it was pretended they had the power of expelling demons. {&} "vagabond Jews" "Some of the travelling Jews" {i} "took upon them to call" Mr 16:20; Lu 9:49 {k} "adjure by Jesus" Jos 6:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 14 Verse 14. One Sceva. Sceva is a Greek name, but nothing more is known of him. Chief of the priests. arcierewv. This cannot mean that he was high priest among the Jews, as it is wholly improbable that his sons would be wandering exorcists. But it denotes that he was of the sacerdotal order. He was a Jewish chief priest; a priest of distinction, and that had held the office of a ruler. The word chief priest, in the New Testament, usually refers to men of the sacerdotal order, who were also rulers in the sanhedrim. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 15 Verse 15. Jesus I know. His power to cast out devils I know. Comp. Mt 8:29. Paul I know. Paul's power to cast out devils, Ac 19:12. But who are ye? What power have you over evil spirits? By what right do you attempt to expel them? The meaning is, "You belong neither to Jesus nor Paul; you are not of their party; and you have no right or authority to attempt to work miracles in the name of either." __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 16 Verse 16. Leaped on them. Several such instances are recorded of the extraordinary power and rage of those who were possessed with evil spirits. Mr 5:3; 9:29; Lu 9:42. {l} "leaped on them" Lu 8:29 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 17 Verse 17. The name of the Lord Jesus was magnified. Acquired increasing honour. The transaction showed that the miracles performed in the name of the Lord Jesus, by Paul, were real, and were wrought in attestation of the truth of the doctrine which he taught. Impostors could not work such miracles; and they who pretended to be able to do it only exposed themselves to the rage of the evil spirits. It was thus shown that there was a real, vital difference between Paul and these impostors; and their failure only served to extend his reputation and the power of the gospel. {a} "fear fell" Lu 1:65; Ac 2:43; 5:5,11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 18 Verse 18. Their deeds. Their actions; their evil course of life. Their deeds of iniquity in their former state. The direct reference here is to the magical arts which had been used, but the word may also be designed to denote iniquity in general. They who make a profession of religion will be willing to confess their transgressions. And no man can have evidence that he is truly renewed who is not willing to confess as well as to forsake his sins, Ro 10:10; Pr 28:13: "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall find mercy." {b} "confessed" Mt 3:6 {*} "shewed" "declared" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 19 Verse 19. Curious arts. Arts or practices requiring skill, address, cunning. The word used here--perierga--denotes, properly, those things that require care or skill; and was thus applied to the arts of magic and jugglery, and sleight of hand, that were practised so extensively in eastern countries. That such arts were practised at Ephesus is well known. The Ephesian letters, by which incantations and charms were supposed to be produced, were much celebrated. They seem to have consisted of certain combinations of letters or words, which, by being pronounced with certain intonations of voice, were believed to be effectual in expelling diseases or evil spirits; or which, by being written on parchment and worn, were supposed to operate as amulets, or charms, to guard from evil spirits or from danger. Thus Plutarch (Sympos 7) says, "The magicians compel those who are possessed with a demon to recite and pronounce the Ephesian letters, in a certain order, by themselves." Thus Clemens Alex. (Strom. ii.) says, "Androcydes, a Pythagorean, says that the letters which are called Ephesian, and which are so celebrated, are symbols," etc. Erasmus says, (Adagg. Cent. 2,) that there were certain marks and magical words among the Ephesians, by using which they succeeded in every undertaking. Eustha. ad Homer. Odys. t, says, "that those letters were incantations which Croesus used when on the funeral pile, and which greatly befriended him." He adds, that in the war between the Milesians and Ephesians, the latter were thirteen times saved from ruin by the use of these letters. See Grotius and Kuinoel in loco. Brought their books. Books which explained the arts; or which contained the magical forms and incantations--perhaps pieces of parchment, on which were written the letters which were to be used in the incantations and charms. And burned them before all men. Publicly. Their arts and offences had been public, and they sought now to undo the evil, as much as lay in their power, as extensively as they had done it. And they counted. The price was estimated. By whom this was done does not appear. Probably it was not done by those who had been engaged in this business, and who had suffered the loss, but by the people, who were amazed at the sacrifice, and who were astonished at their folly in thus destroying their own property. Fifty thousand pieces of silver. What coin the word argurion-- here translated silver denotes, it is impossible to tell; and consequently the precise value of this sacrifice cannot be ascertained. If it refers to the Jewish shekel, the sum would be 25,000 dollars, [or £5,420,] as the shekel was worth about half a dollar. If it refers to Grecian or Roman coin--which is much more probable, as this was a heathen country, where the Jewish coin would not probably be much used--the value would be much less. Probably, however, it refers to the Attic drachm, which was a silver coin worth about 9d. sterling; and then the value would be about 8,500 dollars, [or £1,875.] The precise value is not material. It was a large sum; and it is recorded to show that Christianity had power to induce men to forsake arts that were most lucrative, and to destroy the means of extending and perpetuating those arts, however valuable in a pecuniary point of view they might be. We are to remember, however, that this was not the intrinsic value of these books, but only their value as books of incantations. In themselves they might have been of very little worth. The universal prevalence of Christianity would make much that is now esteemed valuable property utterly worthless--as, e.g., all that is used in gambling, in fraud, in counterfeiting, in distilling ardent spirits for drink, in the slave-trade, and in attempts to impose on and defraud mankind. {++} "Counted" "Computed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 20 Verse 20. So mightily. So powerfully. It had such efficacy and power in this wicked city. The power must have been mighty that would thus make them willing, not only to cease to practise imposition, but to give up all hopes of future gains, and to destroy their property. On this instructive narrative, we may remark, (1.) that religion has power to break the hold of sinners on unjust and dishonest means of living. (2.) That those who have been engaged in an unchristian and dishonourable practice, will abandon it when they become Christians. (3.) That their abhorrence of their former course will be, and ought to be, expressed as publicly as was the offence. (4.) That the evil practice will be abandoned at any sacrifice, however great. The only question will be, what is right; not, what will it cost. Property, in the view of a converted man, is nothing When compared with a good conscience. (5.) This conduct of those who had used curious arts shows us what ought to be done by those who have been engaged in any evil course of life, and who are then converted. If their conduct was right--and who can doubt it?--it settles a great principle on which young converts should act. If a man has been engaged in the slave-trade, he will abandon it; and his duty will not be to sell his ship to one who he knows will continue the traffic. His property should be withdrawn from the business publicly, either by being destroyed, or by being converted to a useful purpose. If a man has been a distiller of ardent spirits as a drink, his duty will be to forsake his evil course. Nor will it be his duty to sell his distillery to one who will continue the business; but to withdraw his property from it publicly, either by destroying it, or converting it to some useful purpose. If a man has been engaged in traffic in ardent spirits, his duty is not to sell his stock to those who will continue the sale of the poison, but to withdraw it from public use; converting it to some useful purpose, if he can; if not, by destroying it. All that has ever been said by money- loving distillers, or vendors of ardent spirits, about the loss which they would sustain by abandoning the business, might have been said by these practitioners of curious arts in Ephesus. And if the excuses of rum-selling men are valid, their conduct was folly; and they should either have continued the business of practicing "curious arts," after they were converted, or have sold their "books" to those who would have continued it. For assuredly it was not worse to practise jugglery and fortune-telling than it is to destroy the bodies and souls of men by the traffic in ardent spirits. And yet how few men there are in Christian lands who practise on the principle of these honest, but comparatively unenlightened men at Ephesus! {c} "grew the word" Ac 12:24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 21 Verse 21. After these things were ended. After the gospel was firmly established at Ephesus, so that his presence was no longer necessary. Purposed in the spirit. Resolved in his mind. When he had passed through Macedonia and Achaia. In these places he had founded flourishing churches. It is probable that his main object in this visit was to take up a collection for the poor saints at Jerusalem. See Barnes "Ro 15:25". To go to Jerusalem. To bear the contribution of the Gentile churches to the poor and oppressed Christians in Judea. I must also see Rome. See Barnes "Ro 15:24". He did go to Rome, but he went in chains, as a prisoner. {d} "After these things were ended" Ga 2:1 {e} "been there" Ro 15:23-28 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 22 Verse 22. Timotheus. Timothy. He was a proper person to send there to visit the churches, as he had been there before with Paul, when they were established, Ac 16:3; 17:14. And Erastus. Erastus was chamberlain of Corinth, (Ro 16:23,) or, more properly, the treasurer of the city, See Barnes "Ro 16:23"; and he was, therefore, a very proper person to be sent with Timothy, for the purpose of making the collection for the poor at Jerusalem. Paul had wisdom enough to employ a man accustomed to monied transactions in making a collection. On this collection his heart was intent, and he afterwards went up with it to Jerusalem. 2 Co 8; 2 Co 9. Stayed in Asia. At Ephesus. For a season. How long is uncertain. He waited for a convenient opportunity to follow them; probably intending to do it as soon as they had fully prepared the way for the collection. See Paley's Horae Paulinae, p. 1. chap. ii. {f} "Erastus" Ro 16:23 {|} "season" "Time" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 23 Verse 23. No small stir. No little excitement, disturbance, or tumult, taracov Comp. Ac 17:4,5. About that way. Respecting the doctrines of Christianity which Paul preached. See Barnes "Ac 9:2; 18:26; 19:9". {*} "stir" "disturbance" {a} "about that" 2 Co 1:8; 6:9 {+} "way" "doctrine" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 24 Verse 24. A silversmith. The word used here denotes one who works in silver in any way, either in making money, in stamping silver, or in forming utensils of it. It is probable that the employment of this man was confined to the business here specified, that of making shrines--as his complaint Ac 19:26,27 implied, that destroying this would be sufficient to throw them all out of employment. Silver shrines. naouv. Temples. The word shrine properly means a case, small chest, or box; particularly applied to a box in which sacred things are deposited. Hence we hear of the shrines for relics.--Webster. The word shrines here denotes small portable temples, or edifices, made of silver, so as to resemble the temple of Diana, and probably containing a silver image of the goddess. Such shrines would be purchased by devotees and by worshippers of the goddess, and by strangers, who would be desirous of possessing a representation of one of the seven wonders of the world. See Barnes "Ac 19:27". The great number of persons that came to Ephesus for her worship would constitute an ample sale for productions of this kind, and make the manufacture a profitable employment. It is well known that pagans everywhere are accustomed to carry with them small images, or representations of their gods, as an amulet, or charm. The Romans had such images in all their houses, called Penates, or household gods. A similar thing is mentioned as early as the time of Laban, Ge 31:19) whose images Rachel had stolen and taken with her. Comp. Jud 17:5, "The man Micah had an house of gods;" 1 Sa 19:13; Hos 3:4. These images were usually enclosed in a box, case, or chest, made of wood, iron, or silver; and probably, as here, usually made to resemble the temple where the idol was worshipped. Diana. This was a celebrated goddess of the heathen, and one of the twelve superior deities. In the heavens she was Luna, or Meni, (the moon;) on earth, Diana; and in hell, Hecate, She was sometimes represented with a crescent on her head, a bow in her hand, and dressed in a hunting-habit; at other times with a triple face, and with instruments of torture. She was commonly regarded as the goddess of hunting. She was also worshipped under the various names of Lucina, Proserpine, Trivia, etc. She was also represented with a great number of breasts, to denote her being the fountain of blessings, or as distributing her benefits to each in their proper station. She was worshipped in Egypt, Athens, Cilicia, and among heathen nations generally; but the most celebrated place of her worship was Ephesus--a city peculiarly dedicated to her. To the craftsmen. To the labourers employed under Demetrius in the manufacture of shrines. {++} "shrines" "Models of" {b} "small gain" Ac 16:16,19 {&} "craftsmen" "workmen" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 25 Verse 25. With the workmen of like occupation. Those who were in his employ, and all others engaged in the same business. As they would be all affected in the same way, it was easy to produce an excitement among them all. Sirs. Greek, Men. By this craft. By this business, or occupation. This is our trade. Our wealth. Greek, our acquisition; our property. We are dependent on it for a living. It does not mean that they were rich, but that they relied on this for a subsistence. That it was a lucrative business is apparent; but it is not affirmed that they were in fact rich. {c} "called together" Re 18:11 {|} "craft" "Employment" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 26 Verse 26. Ye see and hear. You see at Ephesus; and you hear the same of other places. Throughout all Asia. All Asia Minor; or perhaps the province of which Ephesus was the capital. See Barnes "Ac 2:9". This Paul hath persuaded. We have here the noble testimony of a heathen to the zeal and success of the ministry of Paul. It is an acknowledgment that his labours had been most strikingly successful in turning the people from idolatry. Saying that they be no gods, etc. See Barnes "Ac 14:14,15". {*} "much people" "many" {d} "that they be no gods" Ps 115:4; Isa 44:10-20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 27 Verse 27. So that not only, etc. The grounds of the charge which Demetrius made against Paul were two:--first, that the business of the craftsmen would be destroyed--usually the first thing that strikes the mind of a sinner who is influenced by self-interest alone; and second, that the worship of Diana would cease if Paul and his fellow-labourers were suffered to continue their efforts. This our craft. This business in which we are engaged, and on which we are dependent. Greek, This part to merov which pertains to us, To be set at nought. To be brought into contempt. It will become so much an object of ridicule and contempt that we shall have no further employment. Greek, "Is in danger of coming into refutation" eiv apelegmon. As that which is refuted by argument is deemed useless, so the word comes also to signify that which is useless, or which is an object of contempt or ridicule. We may here remark, (1.) that the extensive prevalence of the Christian religion would destroy many kinds of business in which men now engage. It would put an end to all that now ministers to the pride, vanity, luxury, vice, and ambition of men. Let religion prevail, and wars would cease, and all the preparations for war which now employ so many hearts and hands would be useless. Let religion prevail, and temperance would prevail also; and consequently all the capital and labour now employed in distilling and vending ardent spirits would be withdrawn, and the business be broken up. Let religion prevail, and luxury ceases, and the arts which minister to licentiousness would be useless. Let Christianity prevail, and all that goes now to minister to idolatry, and the corrupt passions of men, would be destroyed. No small part of the talent, also, that is now worse than wasted in corrupting others by ballads and songs, by fiction and licentious tales, would be withdrawn. A vast amount of capital and talent would thus be at once set at liberty, to be employed in nobler and better purposes. (2.) The effect of religion is often to bring the employments of men into shame and contempt. A revival of religion often makes the business of distilling an object of abhorrence. It pours shame on those who are engaged in ministering to the vices and luxuries of the world. Religion reveals the evil of such a course of life, and those vices are banished by the mere prevalence of better principles. Yet, (3.)the talent and capital thus disengaged is not rendered useless. It may be directed to other channels and other employments. Religion does not make men idle. It devotes talents to useful employments, and opens fields in which all may toil usefully to themselves and to their fellow-men. If all the capital, and genius, and learning which are now wasted, and worse than wasted, were to be at once withdrawn from their present pursuits, they might be profitably employed. There is not now a useless man who might not be useful; there is not a farthing wasted which might not be employed to advantage in the great work of making the world better and happier. But also that the temple of the great goddess Diana should be despised. This temple, so celebrated, was regarded as one of the seven wonders of the world. It was two hundred and twenty years in building, before it was brought to perfection. It was built at the expense of all Asia Minor. The original object of worship among the Ephesians was a small statue of Diana, of elm or ebony, made by one Canitias, though commonly believed in those days to have been sent down from heaven by Jupiter. It was merely an Egyptian hieroglyphic with many breasts, representing the goddess of Nature--under which idea Diana was probably worshipped at Ephesus, As the original figure became decayed by age, it was propped up by two rods of iron like spits, which were carefully copied in the image which was afterwards made in imitation of the first. A temple, most magnificent in structure, was built to contain the image of Diana, which appears to have been several times built and rebuilt. The first is said to have been completed in the reign of Servius Tullius, at least 570 years before Christ. Another temple is mentioned as having been designed by Ctesiphon, 540 years before the Christian era, and which was completed by Daphnis of Miletus, and a citizen of Ephesus. This temple was partially destroyed by fire on the very day on which Socrates was poisoned, 400 years B.C., and again 356 years B.C., by the philosopher Herostratus, on the day on which Alexander the Great was born. He confessed, on being put to the torture, that the only motive which he had was to immortalize his name. The four walls and a few columns only escaped the flames. The temple was repaired, and restored to more than its former magnificence, in which, says Pliny, (Lib. xxxvi, c. 14,) 220 ]rears were required to bring it to completion. It was 425 feet in length, 220 in breadth, and was supported by 127 pillars of Parian marble, each of which was sixty feet high. These pillars were furnished by as many princes, and thirty-six of them were curiously carved, and the rest were finely polished. Each pillar, it is supposed, with its base, contained 150 tons of marble. The doors and panelling were made of cypress wood, the roof of cedar, and the interior was rendered splendid by decorations of gold, and by the finest productions of ancient artists. This celebrated edifice, after suffering various partial demolitions, was finally burnt by the Goths, in their third naval invasion, A.D. 260. Travellers are now left to conjecture where its site was. Amidst the confused ruins of ancient Ephesus, it is now impossible to tell where was this celebrated temple, once one of the wonders of the world. "So passes away the glory of this world." See Edinburgh Ency., article Ephesus; also Anacharsis' Travels, vol. vi. p. 188; Ancient Universal History, vol. vii. p. 416; and Pococke's Travels. And her magnificence. Her majesty and glory; i.e., the splendour of her temple and her worship. Whom all Asia. All Asia Minor. And the world. Other parts of the world. The temple had been built by contributions from a great number of princes; and doubtless multitudes from all parts of the earth came to Ephesus to pay their homage to Diana. {e} "should be despised" Zep 2:11 {a} "world worshippeth" 1 Jo 5:19; Re 13:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 28 Verse 28. Were full of wrath. Were greatly enraged--probably at the prospect of losing their gains. Great is Diana, etc. The term great was often applied by the Greeks to Diana. Thus in Xenophon (Ephes. i.) he says, "I adjure you by your own goddess, the great (thn megalhn) Diana of the Ephesians." The design of this clamour was doubtless to produce a persecution against Paul; and thus to secure a continuance of their employment. Often, when men have no arguments, they raise a clamour; when their employments are in danger of being ruined, they are filled with rage. We may learn, also, that when men's pecuniary interests are affected, they often show great zeal for religion, and expect by clamour in behalf of some doctrine, to maintain their own interest, and to secure their own gains. {b} "full of wrath, and cried out" Jer 50:38 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 29 Verse 29. Confusion. Tumult; disorder. Gaius. He had lived at Corinth, and had kindly entertained Paul at his house, 1 Co 1:14; Ro 16:23. Aristarchus. He attended Paul to Rome, and was there a prisoner with him, Col 4:10. With one accord. Tumultuously; or with one mind, or purpose. Into the theatre. The theatres of the Greeks were not only places for public exhibitions, but also for holding assemblies, and often for courts, elections, etc. The people, therefore, naturally rushed there, as being a suitable place to decide this matter. {c} "Gaius" Ro 16:23 {d} "Aristarchus" Col 4:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 30 Verse 30. Would have entered in unto the people. Probably to have addressed them, and to defend his own cause. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 31 Verse 31. Certain of the chief of Asia. twn asiarcwn. Of the Asiarchs. These were persons who presided over sacred things, and over the public games. It was their business to see that the proper services of religion were observed, and that proper honour was rendered to the Roman emperor in the public festivals, at the games, etc. They were annually elected, and their election was confirmed at Rome before it was valid. They held a common council at the principal city within their province, as at Ephesus, Smyrna, Sardis, etc., to consult and deliberate about the interests committed to their charge in their various provinces.--Kuinoel and Schleusner. Probably they were assembled on such an occasion now; and during their remaining there they had heard Paul preach, and were friendly to his views and doctrines. Which were his friends. It does not appear from this that they were Christian converts; but they probably had feelings of respect towards him, and were disposed to defend him and his cause. Perhaps, also, there might have existed a present acquaintance and attachment. Would not adventure. Would not risk his life in the tumult, and under the excited feelings of the multitude. {*} "chief" "chief magistrates" {e} "desiring him" Ac 21:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 32 Verse 32. Some therefore cried one thing, etc. This is an admirable description of a mob, assembled for what purpose they knew not; but agitated by passions, and strifes, and tumults. And the more part knew not, etc. The greater part did not know. They had been drawn together by the noise and excitement; but a small part would know the real cause of the commotion. This is usually the case in tumultuous meetings. {f} "Some therefore" Ac 21:34 {++} "more part" "Greater" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 33 Verse 33. And they drew Alexander. Who this Alexander was, is not known. Grotius supposes that it was "Alexander the coppersmith," who had in some way done Paul much harm, 2 Ti 4:14; and whom, with Philetas, Paul had excommunicated. He supposes that it was a device of the Jews to put forward one who had been of the Christian party, in order to accuse Paul, and to attempt to cast the odium of the tumult on him. But it is not clear that the Alexander whom Paul had excommunicated was the person concerned in this transaction. All that appears in this narrative is, that Alexander was one who was known to be a Jew; and who wished to defend the Jews from being regarded as the authors of this tumult. It would be supposed by the heathen that the Christians were only a sect of the Jews; and the Jews wished doubtless to show that they had not been concerned in giving occasion to this tumult, but that it was to be traced wholly to Paul and his friends. The Jews putting him forward. That he might have a convenient opportunity to speak to the people. Would have made his defence. Our translation, by the phrase "his defence," would seem to imply that he was personally accused. But it was not so. The Greek is simply, "was about to apologize to the people" that is, to make a defence, not of himself particularly, but of the Jews in general. The translation should have been "a defence." {g} "Alexander" 1 Ti 1:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 34 Verse 34. But when they knew. When they perceived or ascertained. That he was a Jew. There was a general prejudice against the Jews. They were disposed to charge the whole difficulty on Jews-- esteeming Christians to be but a sect of the Jews. They were, therefore, indignant and excited, and indiscriminate in their wrath, and unwilling to listen to any defence. With one voice. Unitedly; in one continued shout and clamour. About the space of two hours. The day, from sunrise to sunset, among the Greeks and Romans, was divided into twelve equal parts, Joh 11:9. An hour, therefore, did not differ materially from an hour with us. It is not at all improbable that the tumult would continue for so long a time, before it would be possible to allay the excitement. Cried out, etc. This they at first did to silence Alexander. The excitement, however, was continued in order to evince their attachment to Diana, as would be natural in an excited and tumultuous mob of debased heathen worshippers. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 35 Verse 35. And when the town-clerk. o grammateuv. The scribe; the secretary. The word is often used in the New Testament, and is commonly translated scribe, and is applied to public notaries in the synagogues; to clerks, and to those who transcribed books, and hence to men skilled in the law or any kind of learning. Compare 2 Sa 8:17; 2 Ki 12:11; Ezr 7:6,11,12; Mt 5:20; 12:38; 13:52; 15:1; 23:34 1 Co 1:20. It is, however, nowhere else applied to a heathen magistrate. It probably denoted a recorder; or a transcriber of the laws; or a chancellor.--Kuinoel; Doddridge. This officer had a seat in their deliberative assemblies; and on him it seems to have devolved to keep the peace. The Syriac, "Prince of the city." The Vulgate and Arabic, "Scribe." Had appeased the people. katasteilav. Having restrained, quieted, tranquillized, so as to be able to address them. What man is there. Who is there that can deny this? It is universally known and admitted. This is the language of strong confidence, of reproof, and of indignation. It implied, that the worship of Diana was so well established, that there was no danger that it could be destroyed by a few Jews; and he therefore reproved them for what he deemed their unreasonable alarms. But he little knew the power of that religion which had been the innocent cause of all this tumult; nor that, at no very distant period, this then despised religion would overturn, not only the worship of Diana at Ephesus, but the splendid idolatry of the mighty Roman empire. Is a worshipper. newkoron. Margin, Temple-keeper. The word here used does not occur elsewhere in the New Testament. It is derived from newv for naov, a temple, and korew, to sweep, to cleanse. But, among the ancients, the office of keeping their temples was by no means as humble as that of sexton is with us. It was esteemed to be an office of honour and dignity to have charge of the temples of the gods, and to keep them in order. The name was also given to the cities that were regarded as the peculiar patrons or worshippers of certain gods and goddesses. They esteemed it an honour to be regarded as the peculiar keepers of their temples and images; and as having adopted them as their tutelar divinities. Such was Ephesus in regard to Diana. It was esteemed a high honour that the city was known, and everywhere regarded as being intrusted with the worship of Diana, or with keeping the temple regarded by the whole world as peculiarly her own. See Schleusner on this word. And of the image. A special guardian of the image, or statue of Diana. Which fell down, etc. Which was feigned or believed to have been sent down from heaven. Of what this image was made is not known. Pliny says, (Hist. Nat. xvi. 79,) that it was made of a vine. Mucian (on Pliny) says, that the image was never changed, though the temple had been seven times rebuilt. It is probable that the image was so ancient that the maker of it was unknown, and it was therefore feigned to have fallen from heaven. It was for the interest of the priests to keep up this impression. Many cities pretended to have been favoured in a similar manner with images or statues of the gods, sent directly from heaven. The safety of Troy was supposed to depend on the Palladium, or image of Pallas Minerva, which was believed to have fallen from heaven. Numa pretended that the ancilia, or sacred shields, had descended from heaven. Thus Herodian expressly affirms, that "the Phenicians had no statue of the sun polished by the hand, but only a certain large stone, circular below, and terminated acutely above in the figure of a cone, of a black colour, and that they believe it to have fallen from heaven." It has been supposed that this image at Ephesus was merely a conical or pyramidal stone which fell from the clouds--a meteorite --and that it was regarded with superstitious reverence, as having been sent from heaven. See the Edinburgh Ency., article Meteorites. From Jupiter. See Barnes "Ac 14:12". {a} "men of Ephesus" Eph 2:12 {1} "is a worshipper" "temple keeper" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 36 Verse 36. Seeing then, etc. Since this is established and admitted. Since no one can call in question the zeal of the Ephesians on this subject, or doubt the sincerity of their belief. And since there can be no danger that this well-established worship is to be destroyed by the efforts of a few evil-disposed Jews, there is no occasion for this tumult. Be quiet. Be appeased. The same Greek word which is used in Ac 19:35, "had appeased the people." To do nothing rashly. To do nothing in a heated, inconsiderate manner. There is no occasion for tumult and riot. The whole difficulty can be settled in perfect consistency with the maintenance of order. {b} "do nothing rashly" Pr 14:29 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 37 Verse 37. For ye, etc. Demetrius and his friends. The blame was to be traced to them. Which are neither robbers of churches. The word churches we now apply to edifices reared for purposes of Christian worship. As no such churches had then been built, this translation is unhappy, and is not at all demanded by the original. The Greek word--ierosulouv--is applied properly to those who commit sacrilege, who plunder temples of their sacred things. The meaning here is, that Paul and his companions had not been guilty of robbing the temple of Diana, or any other temple. The charge of sacrilege could not be brought against them. Though they had preached against idols and idol worship, yet they had offered no violence to the temples of idolaters, nor had they attempted to strip them of the sacred utensils employed in their service. What they had done, they had done peaceably. Nor yet blasphemers of your goddess. They had not used harsh or reproachful language of Diana. This had not been charged on them, nor is there the least evidence that they had done it. They had opposed idolatry; had reasoned against it; and had endeavoured to turn the people from it. But there is not the least evidence that they had ever done it in harsh or reproachful language. And it shows that men should employ reason, and not harsh or reproachful language against any pervading evil; and that the way to remove it is to enlighten the minds of men, and to @convince them of the error of their ways. Men gain nothing by bitter and reviling words; and it is much to obtain the testimony of even the enemies of religion--as Paul did of the chancellor of Ephesus--that no such words had been used in describing their crimes and follies. {c} "neither robbers of churches" Ac 25:8 {*} "churches" "temples" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 38 Verse 38. Have a matter against any man. Have a complaint of injury; if injustice has been done them by any one. The law is open. See the margin. agoraioi agontai, i.e. hmerai. There are court days; days which are open, or appointed for judicial trials, where such matters can be determined in a proper manner. Perhaps the courts were then held, and the matter might be immediately determined. And there are deputies. Roman proconsuls. See Barnes "Ac 13:7". The cause might be brought before them with the certainty that it might be heard and decided. The Syriac reads this in the singular number--"Lo, the proconsul is in the city." Let them implead one another. Let them accuse each other in the court; i.e., let them defend their own cause, and arraign one another. The laws are equal, and impartial justice will be done. {+} "craftsmen" "workmen" {2} "the law is open" "the court days are kept" {++} "implead" "summon" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 39 Verse 39. But if ye enquire. If you seek to determine any other matters than that pertaining to the alleged wrong which Demetrius has suffered in his business. Other matters. Anything respecting public affairs; anything pertaining to the government and the worship of Diana. In a lawful assembly. In an assembly convened, not by tumult and riot, but in conformity to law. This was a tumultuous assemblage, and it was proper in the public officer to demand that they should disperse; and that, if there were any public grievances to be remedied, it should be done in an assembly properly convened. It may be remarked here, that the original word rendered assembly, is that which is usually in the New Testament rendered church. ekklhsia. It is properly rendered by the word assembly--not denoting here a mixed or tumultuous assemblage, but one convened in the legal manner. The proper meaning of the word is, that which is called out. The church, the Christian assembly of the faithful, is made up of those who are called out from the world. {3} "lawful assembly" "ordinary" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 40 Verse 40. To be called in question. By the government; by the Roman authority. Such a tumult, continued for so long a time, would be likely to attract the attention of the magistrates, and expose them to their displeasure. Popular commotions were justly dreaded by the Roman government; and such an assembly as this, convened without any good cause, would not escape their notice. There was a Roman law which made it capital for any one to be engaged in promoting a riot. Qui caetum, et concursum fecerit, capite puniatur: "He who raises a mob, let him be punished with death." __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 19 - Verse 41 Verse 41. Dismissed the assembly. thn ekklhsian. The word usually translated church. Here it is applied to the irregular and tumultuous assemblage which had convened in a riotous manner. {d} "assembly" 2 Co 1:8-10. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 1 CHAPTER 20 Verse 1. The uproar. The tumult excited by Demetrius and the workmen. After it had been quieted by the town-clerk, Ac 19:40,40. Embraced them. Saluted them; gave them parting expressions of kindness. Comp. See Barnes "Lu 7:45; Ro 16:16; 1 Co 16:20 2 Co 13:12; 1 Th 5:26; 1 Pe 5:14. The Syriac translates this, "Paul called the disciples, and consoled them, and kissed them." To go into Macedonia. On his way to Jerusalem, agreeably to his purpose--recorded in Ac 19:21. {a} "uproar was ceased" Ac 19:40 {b} "go into Macedonia" 1 Co 16:5; 1 Ti 1:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 2 Verse 2. Over those parts. The parts of country in and near Macedonia. He probably went to Macedonia by Troas, where he expected to find Titus, 2 Co 2:12; but not finding him there, he went by himself to Philippi, Thessalonica, etc., and then returned to Greece Proper. Into Greece. Into Greece Proper, of which Athens was the capital. While in Macedonia, he had great anxiety and trouble, but was at length comforted by the coming of Titus, who brought him intelligence of the liberal disposition of the churches of Greece in regard to the collection for the poor saints at Jerusalem, 2 Co 7:5-7. It is probable that the Second Epistle to the Corinthians was written during this time in Macedonia, and sent to them by Titus. See Note of Doddridge. {c} "exhortation" 1 Th 2:3,11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 3 Verse 3. And there abode. Why he remained here is unknown. It is probable, that while in Greece he wrote the Epistle to the Romans. Comp. Ro 15:25-27. Laid wait. There was a design formed against him by the Jews, which they sought to execute. Why they formed this purpose, the historian has not informed us. As he was about to sail. It would seem from this, that the design of the Jews was to attack the ship in which he was about, to sail, or to arrest him on ship-board. This fact determined him to take a much more circuitous route by land, so that the churches Of Macedonia were favoured with another visit from him. Into Syria. On his way to Jerusalem. He purposed, etc. He resolved to avoid the snare which they had laid for him, and to return by the same way in which he had come into Greece. {d} "wait" Ac 23:12; 25:3; 2 Co 11:26 {*} "purposed" "determined" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 4 Verse 4. And there accompanied him. It was usual for some of the disciples to attend the apostles in their journeys. Into Asia. It is not meant that they attended him from Greece through Macedonia; but that they went with him to Asia, having gone before him, and joined him at Troas. Sopater of Berea. Perhaps the same person who, in Ro 16:21, is called Sosipater, and who is there said to have been a kinsman of Paul. Aristarthus, Ac 19:29. Gaius of Derbe. See Barnes "Ac 19:29". Tychicus. This man was high in the confidence and affection of Paul. In Eph 6:21,22, he styles him "a beloved brother, and faithful minister in the Lord." And Trophimus. Trophimus was from Ephesus, Ac 20:29. When Paul wrote his Second Epistle to Timothy, he was at Mileturn, sick, 2 Ti 4:20. {e} "Aristarchus" Ac 19:29 {f} "Timotheus" Ac 16:1 {g} "Tychius" Eph 6:21 {h} "Trophimus" Ac 21:29; 2 Ti 4:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 5 Verse 5. These going before. Going before Paul and Luke. Dr. Doddridge supposes that only Tychicus and Trophimus went before the others. Perhaps the Greek most naturally demands this interpretation. Tarried for us. The word "us" here shows that Luke had again joined Paul as his companion. In Ac 16:12, it appears that Luke was in Philippi, in the house of Lydia. Why he remained there, or why he did not attend Paul in his journey to Athens, Corinth, Ephesus, etc., is not known. It is evident, however, that he here joined him again. At Troas. See Barnes "Ac 16:8". {++} "tarried" "waited" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 6 Verse 6. After the days of unleavened bread. After the seven days of the passover, during which they ate only unleavened bread. See Ex 12. In five days. They crossed the AEgean Sea. Paul, when he crossed it on a former occasion, did it in two days, Ac 16:11,12; but the navigation of the sea is uncertain, and they were now probably hindered by contrary winds. {i} "unleavened bread" Ex 23:15 {k} "Troas" 2 Ti 4:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 7 Verse 7. And upon the first day of the week. Showing thus that this day was then observed buy Christians as holy time. Comp. 1 Co 16:2; Re 1:10. To break bread. Evidently to celebrate the Lord's Supper. Comp. Ac 2:46. So the Syriac understands it, by translating it, "to break the Eucharist," i.e. the eucharistic bread. It is probable that the apostles and early Christians celebrated the Lord's Supper on every Lord's-day. And continued his speech until midnight. The discourse of Paul continued until the breaking of day, Ac 20:11. But it was interrupted about midnight by the accident that occurred to Eutychus. The fact that Paul was about to leave them on the next day, probably to see them no more, was the principal reason why his discourse was so long continued. We are not to suppose, however, that it was one continued or set discourse. No small part of the time might have been passed in hearing and answering questions, though Paul was the chief speaker. The case proves that such seasons of extraordinary devotion may, in peculiar circumstances, be proper. Occasions may arise where it will be proper for Christians to spend a much longer time than usual in public worship. It is evident, however, that such seasons do not often occur. {l} "first day" 1 Co 16:2; Re 1:10 {m} "break bread" Ac 2:42,46; 1 Co 10:16; 11:20-34 {++} "speech" "discourse" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 8 Verse 8. And there were many lights. Why this circumstance is mentioned is not apparent. It, however, meets one of the slanders of the early enemies of Christianity, that Christians in their assemblies were accustomed to extinguish all the lights, and to commit every kind of abomination. Perhaps the mention of many lights here is designed to intimate that it was a place of public worship, as not only the Jews, but the Gentiles were accustomed to have many lights burning in such places. In the upper chamber. See Barnes "Ac 1:13". {&} "many lights" "lamps" {n} "upper chamber" Ac 1:13 {|} "upper" "room" {+} "together" "Assembled" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 9 Verse 9. And there sat in a window. The window was left open, probably to avoid the malice of their enemies, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was a mere opening in the wall to let in light, as there was no glass known at that time; and as the shutters of the window were not closed, there was nothing to prevent Eutychus from falling down. The third loft. The third story. And was taken up dead. Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious and therefore the safest interpretation is, that he was actually killed by the fall, and was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. The late hour of the night, and the length of the services, were the excuse. But, though the thing is often done now, yet how seldom is a sleeper in a church furnished with an excuse for it. No practice is more shameful, disrespectful, and abominable, than that so common of sleeping in the house of God. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 10 Verse 10. And fell on him, etc. Probably stretching himself on him as Elisha did on the Shunammite's son, 2 Ki 4:33-35. It was an act of tenderness and compassion, evincing a strong desire to restore him to life. Trouble not yourselves. They would doubtless be thrown into great consternation by such an event. Paul therefore endeavoured to compose their minds by the assurance that he would live. For his life is in him. He is restored to life. This has all the appearance of having been a miracle. Life was restored to him as Paul spoke. {o} "fell on him" 1 Ki 17:21; 2 Ki 4:34 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 11 Verse 11. Come up again. To the upper room, Ac 20:8. And had broken bread, and eaten, Had taken refreshment. As this is spoken of Paul only, it is evidently distinguished from the celebration of the Lord's Supper. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 12 Verse 12. Not a little comforted. By the fact that he was alive; perhaps also strengthened by the evidence that a miracle had been wrought. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 13 Verse 13. Sailed unto Assos. There were several cities of this name. One was in Lycia; one in the territory of Eolis; one in Mysia; one in Lydia; and another in Epirus. The latter is the one intended here. It was between Troas and Mitylene. The distance to it from Troas by sea was much greater than by land, and accordingly Paul chose to go to it on foot. Minding himself. Choosing or preferring to go on foot. Most of his journeys were probably performed in this way. {*} "afoot" "Intending himself to go by land" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 14 Verse 14. Came to Mitylene. This was the capital of the island of Lesbos. It was distinguished by the beauty of its situation, and the splendour and magnificence of its edifices. The island on which it stood, Lesbos, was one of the largest in the AEgean Sea, and the seventh in the Mediterranean. It is a few miles distant from the coast of Aeolia, and is about one hundred and sixty-eight miles in circumference. The name of the city now is Castro. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 15 Verse 15. Over against. Opposite to. Into the neighborhood of, or near to it. Chios, called also Coos, an island in the Archipelago, between Lesbos and Samos. It is on the coast of Asia Minor, and is now called Scio. It will long be remembered now as the seat of a dreadful massacre of almost all its inhabitants by the Turks in 1823. At Samos. This was also an island of the Archipelago, lying off the coast of Lydia, from which it is separated by a narrow strait. These islands were celebrated among the ancients for their extraordinary wines. Trogyllium. This was the name of a town and promontory of Ionia in Asia Minor, between Ephesus and the mouth of the river Meander, opposite to Samos. The promontory is a spur of Mount Mycale. Miletus. Called also Miletum. It was a city and seaport, and the ancient capital of Ionia. It was originally composed of a colony of Cretians. It became extremely powerful, and sent out colonies to a great number of cities on the Euxine Sea. It was distinguished for a magnificent temple dedicated to Apollo. It is now called, by the Turks, Melas. It was the birthplace of Thales, one of the seven wise men of Greece. It was about forty or fifty miles from Ephesus. {+} "tarried" "remained" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 16 Verse 16. To sail by Ephesus. The word by in our translation is ambiguous. We say to go by a place, meaning either to take it in our way, to go to it, or to go past it. Here it means the latter. He intended to sail past Ephesus, without going to it. For he hasted, etc. Had he gone to Ephesus, he would probably have been so delayed in his journey that he could not reach Jerusalem at the time of Pentecost. The day of Pentecost. See Barnes "Ac 2:1". {b} "be at Jerusalem" Ac 18:21; 24:17 {c} "Pentecost" Ac 2:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 17 Verse 17. He sent to Ephesus. Perhaps a distance of forty miles. The elders of the church. Who had been appointed while he was there to take charge of the church. See Barnes "Ac 15:2". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 18 Verse 18. And when they were come to him. The discourse which follows is one of the most tender, affectionate, and eloquent, which is anywhere to be found. It is strikingly descriptive of the apostle's manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell. No man can read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble purpose to be entirely employed in one great aim and object --the promotion of the glory of God, in the face of danger and of death. Ye know. From your own observation. He had been with them three years, and could make this solemn appeal to themselves, that he had led a faithful and devoted life. How happy is it when a minister can thus appeal to those with whom he has laboured, in proof of his own sincerity and fidelity! How comforting to himself, and how full of demonstration to a surrounding world, of the truth and power of the gospel which is preached! We may further remark, that this appeal furnishes strong proof of the purity and holiness of Paul's life. The elders at Ephesus must have had abundant opportunity to know him. They had seen him, and heard him publicly, and in their private dwellings. A man does not make such an appeal unless he has a consciousness of integrity, nor unless there is conclusive proof of his integrity. It is strong evidence of the holiness of the character of the apostles, and proof that they were not impostors, that they could thus appeal with the utmost assurance to those who had every opportunity of knowing them. From the first day. He was with them three years, Ac 20:31. Into Asia. Asia Minor. They would probably know, not only how he had demeaned himself while with them, but also how he had conducted [himself] in other places near them. After what manner I have been with you. How I have lived and acted. What has been my manner of life. What had been his mode of life, he specifies in the following verses. At all seasons. At all times. {d} "first day" Ac 19:1,10 {++} "seasons" "The whole team" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 19 Verse 19. Serving the Lord. In the discharge of the appropriate duties of his apostolic office, and in private life. To discharge aright our duties in any vocation is serving the Lord. Religion is often represented in the Bible as a service rendered to the Lord. With all humility. Without arrogance, pride, or a spirit of dictation; without a desire to "lord it over God's heritage;" without being elated with the authority of the apostolic office, the variety of the miracles which he was enabled to perform, or the success which attended his labours. What an admirable model for all who are in the ministry, for all who are endowed with talents and learning, and for all who meet with remarkable success in their work. The proper effect of such success, and of such talent, will be to produce true humility. Eminent success in the work of the ministry tends to produce lowliness and humbleness of mind; and the greatest endowments are usually connected with the most simple and childlike humility. And with many tears. Paul not unfrequently gives evidence of the tenderness of his heart, and his regard for the souls of men, and his deep solicitude for the salvation of sinners, Ac 20:31; Php 3:18; 2 Co 2:4. The particular thing, however, here specified as producing weeping, was the opposition of the Jews. But it cannot be supposed that those tears were shed from an apprehension of personal danger. It was rather because the opposition of the Jews impeded his work, and retarded his progress in winning souls to Christ. A minister of the gospel will (1.) feel, and deeply feel, for the salvation of his people. He will weep over their condition when he sees them going astray, and in danger of perishing, He will (2.) be especially affected with opposition, because it will retard his work, and prevent the progress and the triumph of the gospel. It is not because it is a personal concern, but because it is the cause of his Master. And temptations. Trials, arising from their opposition. We use the word temptation, in a more limited sense, to denote inducements offered to one to lead him into sin. The word in the Scriptures most commonly denotes trials of any kind. Which befell me. Which happened to me; which I encountered. By the lying in wait, etc. By their snares and plans were designed to blast his reputation, and to destroy his usefulness. {e} "humility" 1 Co 15:9,10 {f} "many tears" Php 3:18 {g} "temptations" 2 Co 4:8-11 {&} "temptations" "trials" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 20 Verse 20. I kept back nothing, etc. No doctrine, no admonition, no labour. Whatever he judged would promote their salvation, he had faithfully and fearlessly delivered. A minister of the gospel must be the judge of what will be profitable to the people of his charge. His aim should be to promote their real welfare--to preach that which will be profitable. His object will not be to please their fancy, to gratify their taste, to flatter their pride, or to promote his own popularity. "All Scripture is profitable," 2 Ti 3:16; and it will be his aim to declare that only which will tend to promote their real welfare. Even if it be unpalatable; if it be the language of reproof and admonition; if it be doctrine to which the heart is by nature opposed; if it run counter to the native prejudices and passions of men; yet, by the grace of God, it should be, and will be delivered. No doctrine that will be profitable should be kept back; no plan, no labour, that may promote the welfare of the flock, should be withheld. But have shewed you. Have announced or declared to you. The word here used--anaggeilai--is most commonly applied to preaching in public assemblies, or in a public manner. Have taught you publicly. In the public assembly; by public preaching. And from house to house. Though Paul preached in public, and though his time was much occupied in manual labour for his own support, Ac 20:34, yet he did not esteem his public preaching to be all that was required of him; nor his daily occupation to be an excuse for not visiting from house to house. We may observe here, (1.) that Paul's example is a warrant and an implied injunction for family visitation by a pastor. If proper in Ephesus, It is proper still. If practicable in that city, it is in other cities. If it was useful there, it will be elsewhere. If it furnished to him consolation in the retrospect when he came to look over his ministry, and if it was one of the things which enabled him to say, "I am pure from the blood of all men," it will be so in other cases. (2.) The design for which ministers should visit, should be a religious design, Paul did not visit for mere ceremony, nor for idle gossip, or chit-chat; nor to converse on the mere news or politics of the day. His aim was to show the way of salvation, and to teach in private what he taught in public. (3.) How much of this is to be done, is of course to be left to the discretion of every minister. Paul, in private visiting, did not neglect public instruction. The latter he evidently considered to be his main or chief business. His high views of the ministry are evinced in his life, and in his letters to Timothy and Titus. Yet, while public preaching is the main, the prime, the leading business of a minister, and while his first efforts should be directed to preparation for that, he may and should find time to enforce his public instructions by going from house to house; and often he will find that his most immediate and apparent success will result from such family instructions. (4.) If it is his duty to visit, it is the duty of his people to receive him as becomes an ambassador of Christ. They should be willing to listen to his instructions; to treat him with kindness, and to aid his endeavours in bringing a family under the influence of religion. {b} "kept back nothing" Ac 20:27 {c} "from house to house" 2 Ti 4:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 21 Verse 21. Testifying. Bearing witness to the necessity of repentance towards God. Or teaching them the nature of repentance, etc., and exhorting them to repent and believe. Perhaps the word testifying includes both ideas of giving evidence, and of urging with great earnestness and affection that repentance and faith were necessary. See 1 Ti 5:21; 2 Ti 2:14; where the word here used, and here translated testify, is there translated correctly charge, in the sense of strongly urging, or entreating with great earnestness. Also to the Greeks. To all who were not Jews. The Greeks, properly, denoted those who lived in Greece, and who spoke the Greek language. But the phrase "Jews and Greeks," among the Hebrews, denoted the whole human race. He urged the necessity of repentance and faith in all. Religion makes no distinction, but regards all as sinners, and as needing salvation by the blood of the Redeemer. Repentance toward God. See Barnes "Mt 3:2". Repentance is to be exercised "toward God," because (1.) sin has been committed against him, and it is proper that we express our sorrow to the Being whom we have offended; and, (2.) because God only can pardon. Sincere repentance exists only where there is a willingness to make acknowledgment to the very being whom we have offended or injured. And faith. See Barnes "Mr 16:6". Toward. eiv. In regard to; in; confidence in the work and merits of the Lord Jesus. This is required, because there is no other one who can save from sin. See Barnes "Ac 4:12". {d} "repentance toward God" Mr 1:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 22 Verse 22. Bound in the spirit. Strongly urged or constrained by the influences of the Holy Spirit on my mind. Not by any desire to see the place where my fathers worshipped, and not urged merely by reason, but by the convictions and mighty promptings of the Holy Spirit to do my duty in this case. The expression "bound in the spirit"--dedemenov tw pneumati-- is one of great strength and emphasis. The word dew, to bind, is usually applied to confinement by cords, fetters, or bands, Mt 13:30; 14:3; 21:2; and then denotes any strong obligation, Ro 7:2, or anything that strongly urges or impels, Mt 21:2. When we are strongly urged by the convictions of duty, by the influences of the Holy Spirit, we should not shrink from danger or from death. Duty is to be done at all hazards. It is ours to follow the directions of God; results we may safely and confidently leave with him. Not knowing the things that shall befall me there. He knew that calamities and trials of some kind awaited him, Ac 20:23, but he did not know (1.) of what particular kind they would be; nor (2.) their issue, whether it should be life or death. We should commit our way unto God, not knowing what trials may be before us in life; but knowing that, if we are found faithful at the post of duty, we have nothing to fear in the issue. {e} "go bound" Ac 19:21 {f} "knowing" Jas 4:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 23 Verse 23. Save that. Except that. This was all that he knew, that bonds and afflictions were to be his portion. The Holy Ghost witnesseth. Either by direct revelation to him, or by the predictions of inspired men whom Paul might meet. An instance of the latter mode occurs in Ac 21:11. It is probable that the meaning here is, that the Holy Ghost had deeply impressed the mind of Paul by his direct influences, and by his experience in every city, that bonds and trials were to be his portion. Such had been his experience in every city where he had preached the gospel by the direction of the Holy Ghost, that he regarded it as his certain portion that he was thus to be afflicted. In every city. In almost every city where Paul had been, he had been subjected to these trials. He had been persecuted, stoned, and scourged. So uniform was this, so constant had been his experience in this way, that he regarded it as his certain portion to be thus afflicted; and he approached Jerusalem, and every other city, with a confident expectation that such trials awaited him there. Saying. In his experience; by direct revelation; and by the mouth of prophets, Ac 21:11. When Paul was called to the apostleship, it was predicted that he would suffer much, Ac 9:16. Bonds. Chains. That I would be bound, as prisoners are who are confined. Abide me. See the margin. They remain or wait for me; i.e., I must expect to suffer them. (*) "Ghost" "Spirit" {g} "saying that bonds" Ac 9:16; 21:11 {1} "abide me" "wait for me" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 24 Verse 24. Move me. Alarm me, or deter me from my purpose. Gr., "I make an account of none of them." I do not regard them as of any moment, or as worth consideration, in the great purpose to which I have devoted my life. Neither count I my life. I do not consider my life as so valuable as to be retained by turning away from bonds and persecutions. I am certain of bonds and afflictions; I am willing also, if it be necessary, to lay down my life in the prosecution of the same purpose. Dear unto myself. So precious or valuable as to be retained at the sacrifice of duty. I am willing to sacrifice it, if it be necessary. This was the spirit of the Saviour, and of all the early Christians. Duty is of more importance than life; and when either duty or life is to be sacrificed, life is to be cheerfully surrendered. So that. This is my main object, to finish my course with joy. It is implied here, (1.) that this was the great purpose which Paul had in view. (2.) That if he should even lay down his life in this cause, it would be a finishing his course with joy. In the faithful discharge of duty, he had nothing to fear. Life would be ended with peace, whenever God should require him to finish his course. Finish my course. Close my career as an apostle and a Christian. Life is thus represented as a course, or race that is to be run, 2 Ti 4:7; Heb 12:1; 1 Co 9:24; Ac 13:25. With joy. With the approbation of conscience and of God; with peace in the recollection of the past. Man should strive so to live that he will have nothing to regret when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad and awful when the last hours are embittered with the reflection that life has been wasted, or that the course has been evil. The only way in which the course of life may be finished with joy, is by meeting faithfully every duty, and encountering, as Paul did, every trial with a constant desire to glorify God. And the ministry. That I may fully discharge the duty of the apostolic office, the preaching of the gospel. In 2 Ti 4:5, he charges Timothy to make full proof of his ministry. He here shows that this was the ruling principle of his own life. Which I have received of the Lord Jesus. Which the Lord Jesus has committed to me, Ac 9:15-17. Paul regarded his ministry as an office entrusted to him by the Lord Jesus himself. On this account he deemed it to be peculiarly sacred, and of high authority, Ga 1:12. Every minister has been entrusted with an office by the Lord Jesus. He is not his own; and his great aim should be, to discharge fully and entirely the duties of that office. To testify the Gospel. To bear witness to the good news of the favour of God. This is the great design of the ministry. It is to bear witness to a dying world of the good news that God is merciful, and that his favour may be made manifest to sinners. From this verse we may learn, (1,) that we all have a course to run; a duty to perform. Ministers have an allotted duty; and so have men in all ranks and professions. (2.) We should not be deterred by danger, or the fear of death, from the discharge of that duty. We are safe only when we are doing the will of God. We are really in danger only when we neglect our duty, and make the great God our enemy. (3.) We should so live as that the end of our course may be joy. It is, at best, a solemn thing to die; but death may be a scene of triumph and of joy. (4.) It matters little when, or where, or how we die, if we die in the discharge of our duty to God. He will order the circumstances of our departure; and he can sustain us in the last conflict. Happy is that life which is spent in doing the will of God, and peaceful that death which closes a life of toil and trial in the service of the Lord Jesus. {a} "ministry" 2 Co 4:1 {b} "received" Gal 1:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 25 Verse 25. I know that ye all. Perhaps this means simply, "I have no expectation of seeing you again; I have every reason to suppose that this is my final interview with you." He expected to visit Ephesus no more. The journey to Jerusalem was dangerous. Trials and persecutions he knew awaited him. Besides, it is evident that he designed to turn his attention to other countries, and to visit Rome; and probably had already formed the purpose of going into Spain. See Ac 19:21. Comp. Ro 15:23-28. From all these considerations it is evident that he had no expectation of being again at Ephesus: it is probable, however, that he did again return to that city. See Barnes "Ac 28:31". Among whom I have gone preaching. Among whom I have preached. The parting of a minister and people is among the most tender and affecting of the separations that occur on earth. The kingdom of God. Making known the nature of the reign of God on earth by the Messiah. See Barnes "Mt 3:2". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 26 Verse 26. Wherefore. dio. In view of the past, of my ministry and labours among you, I appeal to your own selves to testify that I have been faithful. I take you to record. Greek, I call you to witness; I appeal to you to testify. If any of you are lost, if you prove unfaithful to God, I appeal to yourselves that the fault is not mine. It is well when a minister can make this appeal, and call his hearers to bear testimony to his own faithfulness. Ministers who preach the gospel with fidelity, may thus appeal to their hearers; and in the day of judgment may call on them to witness that the fault of the ruin of the soul is not to be charged to them. That I am pure. I am not to be charged with the guilt of your condemnation, as owing to my unfaithfulness. This does not mean that he set up a claim to absolute perfection; but that, in the matter under consideration, he had a conscience void of offence. The blood of all men. The word blood is used often in the sense of death, of blood shed; and hence of the guilt or crime of putting one to death, or condemnation for it, Mt 23:35; 27:25; Ac 5:28; 18:6. It here means, that if they should die the second death, if they should be lost for ever, he would not be to blame. He had discharged his duty, in faithfully warning and teaching them; and now, if they were lost, the fault would be their own, not his. All men. All classes of men--Jews and Gentiles. He had warned and instructed all alike. Ministers may have many fears that their hearers will be lost. Their aim, however, should be (1.) to save them, if possible; and (2.) if they are lost, that it should be by no neglect or fault of theirs. {*} "record" "declare to you" {c} "pure from the blood" 2 Co 7:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 27 Verse 27. For. This verse contains a reason for what had been said in the previous verse. It shows why Paul regarded himself as innocent if they should be lost. I have not shunned. I have not kept back; I have not been deterred by fear, by the desire of popularity, by the fact that the doctrines of the gospel are unpalatable to men, from declaring them fully. The proper meaning of the word translated here, "I have not shunned," upesteilamhn is to disguise any important truth; to withdraw it from public view; to decline publishing it from fear, or an apprehension of the consequences. Paul means that he had not disguised any truth; he had not withdrawn or kept it from open view, by any apprehension of the effect which it might have on their minds. Truth may be disguised or kept back, (1.) by avoiding the subject altogether from timidity, or an apprehension of giving offence if it is openly proclaimed; or, (2.) by giving it too little prominency, so that it shall be lost in the multitude of other truths; or, (3.) by presenting it amidst a web of metaphysical speculations, by entangling it with other subjects; or, (4.) by making use of other terms than the Bible does, for the purpose of involving it in a mist, so that it cannot be understood. Men may resort to this course, (1.) because the truth itself will be unpalatable; (2.) because they may apprehend the loss of reputation or support; (3.) because they may not love the truth themselves, and choose to conceal its prominent and offensive points; (4.) because they may be afraid of the rich, the great, and the gay, and apprehend that they shall excite their indignation; and, (5.) by a love of metaphysical philosophy, and a constant effort to bring everything to the test of their own reason. Men often preach a philosophical explanation of a doctrine instead of the doctrine itself. They deserve the credit of ingenuity, but not that of being open and bold proclaimers of the truth of God. All the counsel, pasan thn boulhn. The word counsel (boulh), denotes, properly, consultation, deliberation; and then will or purpose, Lu 23:51; Ac 2:23. It means here the will or purpose of God, as revealed in regard to the salvation of men. Paul had made a full statement of that plan--of the guilt of men, of the claims of the law, of the need of a Saviour, of the provisions of mercy, and of the state of future rewards and punishments. Ministers ought to declare all that counsel, because God commands it; because it is needful for the salvation of men; and because the message is not theirs, but God's, and they have no right to change, to disguise, or to withhold it. And if it is the duty of ministers to declare that counsel, it is the duty of a people to listen to it with respect and candour, and with a desire to know the truth, and to be saved by it. Declaring the counsel of God will do no good, unless it is received into honest and humble hearts, and with a disposition to know what God has revealed for salvation. {d} "counsel" Ep 1:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 28 Verse 28. Take heed therefore. Attend to; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity. To yourselves. To your own piety, opinions, and mode of life. This is the first duty of a minister; for, without this, all his preaching will be vain. Compare Col 4:17; 1 Ti 4:14. Ministers are beset with peculiar dangers and temptations, and against them they should be on their guard. In addition to the temptations which they have in common with other men, they are exposed to those peculiar to their office-- arising from flattery, and ambition, and despondency, and worldly- mindedness. And just in proportion to the importance of their office, is the importance of the injunction of Paul, to take heed to themselves. And to all the flock. The church; the charge entrusted to them. The church of Christ is often compared to a flock. See Barnes "Joh 10:1"; and Joh 10:2-20; also See Barnes "Joh 21:16"; and Joh 21:17. The word flock here refers particularly to the church, and not to the congregation in general, for it is represented to be that which was purchased with the blood of the atonement. The command here is, (1.) to take heed to the church; i.e., to instruct, teach, and guide it; to guard it from enemies, Ac 20:29 and to make it their special object to promote its welfare. (2.) To take heed to ALL the flock--the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge--not to pass by the poor because they are poor; and not to be afraid of the rich because they are rich. A shepherd regards the interest of the tenderest of the fold as much as the strongest; and a faithful minister will seek to advance the interest of all. To do this, he should know all his people; should be acquainted, as far as possible, with their peculiar wants, character, and dangers, and should devote himself to their welfare as his first and main employment. Over the which the Holy Ghost. Though they had been appointed, doubtless, by the church, or by the apostles, yet it is here represented as having been done by the Holy Ghost. It is by him, (1.) because he had called and qualified them for their work; and, (2.) because they had been set apart in accordance with his direction and will. Overseers. episkopouv. Bishops. The word properly denotes those who are appointed to oversee, or inspect anything. This passage proves that the name was applicable to elders; and that in the time of the apostles, the name bishop and presbyter, or elder, was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote office, the other age, and both were applied to the same persons in the church. The same thing occurs in Tit 1:5-7, where those who in Ac 20:5 are called elders, are in Ac 20:7 called bishops. See also 1 Ti 3:1-10; Php 1:1. To feed. poimainein. This word is properly applied to the care which a shepherd exercises over his flock. See Barnes "Joh 21:15,16". It applies not only to the act of feeding a flock, but also to that of protecting, guiding, and guarding it. It here denotes not merely the duty of properly instructing the church, but also of governing it; of securing it from enemies, Ac 20:29 and of directing its affairs so as to promote its edification and peace. The Church of God. This is one of the three passages in the New Testament, in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether this is the correct and genuine reading. The other two passages are, 1 Ti 3:16; 1 Jo 5:7. The Mss. and versions exhibit three readings: the church of GOD, tou yeou; the church OF THE LORD, tou kuriou; and the church of THE LORD and GOD, kuriou kai yeou. The Latin vulgate reads it God; the Syriac, the Lord; the Arabic, the Lord God; the Ethiopic, the Christian family of God. The reading which now occurs in our text is found in no ancient Mss., except the Vatican codex; and occurs nowhere among the writings of the fathers, except in Athanasius, in regard to whom also there is a various reading. It is retained, however, by Beza, Mill, and Whitby, as the genuine reading. The most ancient Mss. and the best, read the church of the Lord, and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained. See those reasons stated at length in Kuinoel, in loco; see also Griesbach and Wetstein. It may be remarked, that a change from Lord to God might easily be made in the transcribing, for in ancient MSS. the words are not written at length, but are abbreviated. Thus, the name Christ cristov is written coe; the name God yeov is written yoe; the name Lord kuriov is written koe; and a mistake, therefore, of a single letter, would lead to the variations observable in the manuscripts. Compare in this place the Note of Mill in his Greek Testament, who thinks that the name God should be retained. The authority, however, is so doubtful, that it should not be used as a proof-text on the divinity of Christ; and is not necessary, as there are so many undisputed passages on that subject. Which he hath purchased. The word here used periepoihsato occurs but in one other place in the New Testament: 1 Ti 3:13, "For they that have used the office of deacon well, purchase to themselves a good degree and great boldness in the faith." The word properly means, to acquire or gain anything; or to make it ours. This may be done by a price, or by labour, etc. The noun peripoihsiv derived from this verb, is several times used in the New Testament, and denotes acquisition. 1 Th 5:9: "God hath appointed us to obtain [unto the obtaining or acquisition of] salvation." 2 Th 2:14: "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." 1 Pe 2:9; Tit 2:14; Eph 1:14. In this place it means that Christ had acquired, gained, or procured the church for himself, by paying his own life as the price. The church is often represented as having thus been bought with a price, 1 Co 6:20; 7:23; 2 Pe 2:1. With his own blood. With the sacrifice of his own life; for blood is often put for life, and to shed the blood is equivalent to taking the life. See Barnes "Ro 3:25". The doctrines taught here are, (1.) that the death of Christ was an atoning sacrifice; that he offered himself to purchase a people to his own service. (2.) That the church is, therefore, of peculiar value-- a value to be estimated by the worth of the price paid for it. Comp. 1 Pe 1:18,19. (3.) That this fact should make the purity and salvation of the church an object of special solicitude with the ministers of the gospel. They should be deeply affected in view of that blood which has been shed for the church; and they should guard and defend it as having been bought with the highest price in the universe. The chief consideration that will make ministers faithful and self-denying is, that the church has been bought with a price. If the Lord Jesus so loved it--if he gave himself for it--they should be willing to deny themselves; to watch, and toil, and pray, that the great object of his death--the purity and the salvation of that church--may be obtained. {e} "heed" Col 4:17; 1 Ti 4:16 {f} "overseers" Heb 13:17 {g} "feed" Pr 10:21; Jer 3:15; Joh 21:15-17; 1 Pe 5:2,3 {a} "purchased" Eph 1:14; Col 1:14; Heb 9:12,14; 1 Pe 1:18,19; Re 5:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 29 Verse 29. For I know this. By what he had seen in other places; by his knowledge of human nature, and of the dangers to which they were exposed; and by the guidance of inspiration. After my departing. His presence had been the means of guarding the church, and preserving it from these dangers. Now that the founder and guide of the church was to be removed, they would be exposed to dissensions and dangers. Grievous wolves. Heavy, bareiv, strong, mighty, dangerous wolves--so strong that the feeble flock would not be able to resist them. The term wolves is used to denote the enemies of the flock--false, and hypocritical, and dangerous teachers. Compare Mt 10:16; See Barnes "Ac 7:15". Enter in among you. From abroad; doubtless referring particularly to the Jews, who might be expected to distract and divide them. Not sparing the flock. Seeking to destroy the church. The Jews would regard it with peculiar hostility, and would seek to destroy it in every way. Probably they would approach them with great professed friendship for them, and expressing a desire only to defend the laws of Moses. {b} "Grievous wolves" Mt 7:15; 2 Pe 2:1 {c} "sparing the flock" Jer 13:20; 23:1; Eze 34:2,3; Zec 11:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 30 Verse 30. Also of your own selves. From your own church; from those who profess to be Christians. Speaking perverse things. Crooked, perverted, distracting doctrines, diestrammena. See Barnes "Ac 13:10". They would proclaim doctrines tending to distract and divide the church. The most dangerous enemies which the church has had, have been nurtured in its own bosom, and have consisted of those who have perverted the true. doctrines of the gospel. Among the Ephesians, as among the Corinthians, 1 Co 1:11-13, there might be parties formed; there might be men influenced by ambition, like Diotrephes, 3 Jo 1:9, or like Phygellus or Hermogenes, 2 Ti 1:15, or like Hymeneus and Alexander, 1 Ti 1:20. Men under the influence of ambition, or from the love of power or popularity, form parties in the church, produce divisions and distractions, and greatly retard its internal prosperity, and mar its peace. The church of Christ would have little to fear from external enemies if it nurtured no foes in its own bosom; and all the power of persecutors is not so much to be dreaded as the counsels and plans, the parties, strifes, heart-burnings, and contentions which are produced by those who have power, among the professed friends of Christ. {d} "of you own selves" 1 Jo 2:19; Jude 1:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 31 Verse 31. Therefore watch. Mt 24:42. In view of the dangers which beset yourselves, Ac 20:28, the danger from men not connected with the church, Ac 20:29, and the danger that shall arise from the lovers of power among yourselves, Ac 20:30, be on your guard. Observe the approach of danger, and set yourselves against it. Remember. Recall my counsels and admonitions in reference to these dangers. By the space of three years. In Ac 19:10, we are told that Paul spent two years in the school of Tyrannus. In Ac 19:8, it is said that he was teaching in the synagogue at Ephesus three months. In addition to this it is not improbable that he spent some months more in Ephesus in instructing the church in other places. Perhaps, however, by the phrase three years, he meant to use merely a round number, denoting about three years; or, in accordance with the Jewish customs, part of each of the three years-- one whole year, and a considerable portion of the two others. See Barnes "Mt 12:40". I ceased not. I continued to do it. To warn. To admonish; to place before the mind, nouyetwn; setting the danger and duty of each individual before him. Every one. He had thus set them an example of what he had enjoined, Ac 20:28. He had admonished each individual, whatever was his rank or standing. It is well when a minister can refer to his own example as an illustration of what he meant by his precepts. Night and day. Continually; by every opportunity. With tears. Expressive of his deep feeling and his deep interest in their welfare. See Barnes "Ac 20:19". {e} "watch" 2 Ti 4:5 {*} "warn" "admonish" {f} "every one" Col 1:28 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 32 Verse 32. And now, brethren. About to leave them, probably to see them no more, he committed them to the faithful care and keeping of God. Amidst all the dangers of the church, when human strength fails or is withdrawn, we may commit that church to the safe keeping and tender care of God. I commend you. I commit you; I place you paratiyemai in his hands, and under his protection. See Barnes "Ac 14:23". And to the word of his grace. That is, to his gracious word; to his merciful promise. To his doctrine of salvation by Jesus Christ, which has been conferred on us by grace. Paul refers, doubtless, to the gospel --including its promises of support, its consoling truths, and its directions to seek all needful help and comfort in God. Which is able. Which has power. tw dunamenw. Which word, or gospel, has power to build you up. Heb 4:12: "For the word of God is quick, [living, life-giving, zwn,] and powerful, and sharper than any two-edged sword," etc. Comp. Isa 49:2; Jer 23:29. "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" It is implied here, that the gospel is not a dead letter; that it has power to accomplish a great work; and that it is adapted to the end in view, the conversion and sanctification of the soul. There is no danger in representing the gospel as mighty, and as fitted by infinite wisdom to secure the renovation and salvation of man. Comp. Ro 1:16; 1 Co 1:18; 2 Co 10:4. To build you up. The word used here is properly applied to a house, which is reared and completed by slow degrees, and by toil. It here means to establish, make firm, or permanent; and hence to instruct, to establish in doctrine, and in hope. It here means that the word of God was able to confirm and establish them in the hopes of the gospel, amidst the dangers to which they would be exposed. And to give you an inheritance. To make you heirs; or to make you joint partakers with the saints of the blessings in reserve for the children of God. Those blessings are often represented as an inheritance, or heirship, which God will confer on his adopted children, Mt 19:29; Mt 25:34; Mr 10:17; Heb 6:12; Re 21:7; Eph 1:11; 5:5; Col 1:12; 3:24 Ro 8:17; Ga 3:29. Among all them which are sanctified. With all who are holy; with all the saints. See Barnes "Joh 10:36". Those who shall be saved are made holy. They who receive a part in the inheritance beyond the grave, shall have it only among the sanctified and the pure. They must, therefore, be pure themselves, or they can have no part in the kingdom of Christ and of God. {a} "which is able" Joh 17:17 {b} "inheritance among" Ac 26:18; Col 1:12; Heb 9:15; 1 Pe 1:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 33 Verse 33. I have coveted. I have not desired. I have not made it an object of my living among you to obtain your property. Thus 2 Co 12:14 he says, "I seek not yours, but you." Paul had power to demand support in the ministry as the reward of his labour, 1 Co 9:13,14. Yet he did not choose to exercise it, lest it should bring the charge of avarice against the ministry, 1 Co 9:12,15. Paul also had power in another respect. He had a vast influence over the people. The early Christians were disposed to commit their property to the disposal of the apostles. See Ac 4:34,35,37. The heathen had been accustomed to devote their property to the support of religion. Of this propensity, if the object of Paul had been to make money, he might have availed himself, and have become enriched. Deceivers often thus impose on people for the purpose of amassing wealth; and one of the incidental but striking proofs of the Christian religion is here furnished, in the appeal which the apostle Paul made to his hearers, that this had not been his motive for action. If it had been, how easy would it have been for them to have contradicted him! and who, in such circumstances, would have dared to make such an appeal? The circumstances of the case, therefore, prove that the object of the apostle was not to amass wealth. And this fact is an important proof of the truth of the religion which he defended. What should have induced him to labour and toil in this manner, but a conviction of the truth of Christianity? And if he really believed it was true, it is, in his circumstances, a strong proof that this religion is from heaven. See this proof stated in Faber's "Difficulties of Infidelity," and in Lord Lyttleton's "Letter on the Conversion of St. Paul." Or apparel. Raiment. Changes of raiment among the ancients, as at present among the orientals, constituted an important part of their property, See Barnes "Mt 6:19". {c} "I have coveted" 1 Sa 12:3; 1 Co 7:12. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 34 Verse 34. Yea, ye yourselves know. By your own acquaintance with my manner of life. In Corinth he had lived and laboured with Apollos, See Barnes "Ac 18:3"; and he refers elsewhere to the fact that he had supported himself, in part at least, by his own labour, 1 Co 4:12 1 Th 2:9; 2 Th 3:8. We may hence learn that it is no discredit to a minister to labour. Whatever it may be to a people who put him under a necessity to toil for his support, yet the example of Paul shows that a man should rejoice in the privilege of preaching the gospel, even if it is done while he is obliged to resort to labour for his daily bread. It is well when a minister of the gospel can make an appeal to his people like this of Paul, and say, "I have coveted no man's gold, or silver, or apparel." Every minister should so live that he can make this appeal to their own consciences of the sincerity and disinterestedness of his labours from the pulpit; or when called to separate from them as Paul did; or when on a dying bed. Every minister of the gospel, when he comes to lie down to die, will desire to be able to make this appeal, and to leave a solemn testimony there, that it was not for gold, or ease, or fame, that he toiled in the ministerial office. How much more influence can such a man have, than he who has been worldly-minded; who has sought to become rich; and the only memorials of whose life is, that he has sought "the fleece, not the flock," and that he has gained the property, not the souls of men. And every Christian, when he dies, should and will desire to leave a testimony as pure, that he has been disinterested, self-denying, and laborious in the cause of Jesus the Lord. {d} "yourselves know" Ac 18:3; 1 Co 4:12; 1 Th 2:9; 2 Th 3:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 35 Verse 35. I have shewed you. I have taught you by instruction and example. I have not merely discoursed about it, but have showed you how to do it. All things. Or, in respect to all things. In everything that respects preaching and the proper mode of life, I have for three years set you an example, illustrating the design, nature, and duties of the office by my own self-denials and toils. How that. Or that. oti. I have showed you that ye should by so labouring support the weak. So labouring, Labouring as I have done. Setting this example, and ministering in this way to the wants of others. To support the weak. To provide for the wants of the sick and feeble members of the flock, who are unable to labour for themselves. The weak here denote the poor, the needy, the infirm. And to remember. To call to mind for encouragement, and with the force of a command. The words of the Lord Jesus. These words are nowhere recorded by the evangelists. But they did not pretend to record all his sayings and instructions. Comp. Joh 21:25. There is the highest reason to suppose that many of his sayings which are not recorded would be treasured up by those who heard them; would be transmitted to others; and would be regarded as a precious part of his instructions. Paul evidently addresses them as if they had heard this before, and were acquainted with it. Perhaps he had himself reminded them of it. This is one of the Redeemer's most precious sayings; and it seems even to have a peculiar value, from the fact that it is not recorded in the regular and professed histories of his life. It comes to us recovered, as it were, from the great mass of his unrecorded sayings; rescued from that oblivion to which it was hastening if left to mere tradition, and placed in permanent form in the sacred writings by the act of an apostle, who had never seen the Saviour before his crucifixion. It is a precious relic-- a memento of the Saviour--and the effect of it is to make us regret that more of his words were not recovered from an uncertain tradition, and placed in a permanent form by an inspired penman. God, however, who knows what is requisite to guide us, has directed the words which are needful for the welfare of the church, and has preserved by inspiration the doctrines which are adapted to convert and bless man. It is more blessed to give. It is a higher privilege; it tends more to the happiness of the individual, and of the world. The giver is more blessed or happy than the receiver. This appears, (1.) because it is a privilege to give to the wants of others; it is a condition for which we should be thankful; when we are in a situation to promote their felicity. (2.) Because it tends to promote the happiness of the benefactor himself. There is pleasure in the act of giving, when it is done with pure motives. It promotes our own peace; is followed by happiness in the recollection of it; and will be followed by happiness for ever. That is the most truly happy man, who is most benevolent. He is the most miserable, who has never known the luxury of doing good, but who lives to gain all he can, and to hoard all he gains. (3.) It is blessed in the reward that shall result from it. Those who give from a pure motive, God will bless. They shall be rewarded, not only in the peace which they shall experience in this life, but in the higher bliss of heaven, Mt 25:34-36. We may also remark, that this is a sentiment truly great and noble. It is worthy of the Son of God. It is that on which he himself acted, when he came to give pardon to the guilty, comfort to the disconsolate and the mourner, peace to the anxious sinner, sight to the blind, hearing to the deaf, life to the dead, and heaven to the guilty and the lost. Acting on this, he gave his own tears to weep over human sorrows and human guilt; he gave his own labours and toils to instruct and save man; he gave his own life a sacrifice for sin on the cross; and he gave his Spirit to awaken and save those for whom he died. Loving to give, he has freely given us all things. Loving to give, he delights in the same character in his followers, and seeks that they who have wealth, and strength, and influence, should be willing to give all to save the world. Imitating his great example, and complying with his command, the church shall yet learn more and more to give its wealth to bless the poor and needy, its sons and its daughters to bear the gospel to the benighted heathen, and its undivided and constant efforts to save a lost world. Here closes this speech of Paul--an address of inimitable tenderness and beauty. Happy would it be if every minister could bid such an adieu to his people, when called to part from them; and happy if, at the close of life, every Christian could leave the world with a like consciousness that he had been faithful in the discharge of his duty. Thus dying, it will be blessed to leave the world; and thus would the example of the saints live in the memory of survivors long after they themselves have ascended to their rest. {e} "to support the weak" Ro 15:1; Eph 4:28; 1 Th 5:14 {*} "weak" "Infirm" {f} "how he said" Lu 14:12-14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 36 Verse 36. He kneeled down. The usual attitude of prayer. It is the proper posture of a suppliant. It indicates reverence and humility; and is represented in the Scriptures as the common attitude of devotion, 2 Ch 6:13; Da 6:10; Lu 22:41; Ac 7:60; 9:40; 21:5; Ro 11:4; Php 2:10; Eph 3:14; Mr 1:40. {a} "kneeled down" Ac 21:5. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 37 Verse 37. Wept sore. Wept much. Greek, "There was a great weeping of all." And fell on, Paul's neck. Embraced him, as a token of tender affection. The same thing Joseph did when he met his aged father Jacob, Ge 46:29. And kissed him. This was the common token of affection. Note, Mt 26:48; Lu 15:20; Ro 16:16; 1 Co 16:20. {b} "fell on Paul's neck" Ge 46:29. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 20 - Verse 38 Verse 38. Sorrowing most of all, etc. This was a most tender and affectionate parting scene. It can be more easily imagined than described. We may learn from it, (1.) that the parting of ministers and people is a most solemn event, and should be one of much tenderness and affection. (2.) The effect of true religion is to make the heart more tender; to make friendship more affectionate and sacred; and to unite more closely the bonds of love. (3.) Ministers of the gospel should be prepared to leave their people with the same consciousness of fidelity, and the same kindness and love, which Paul evinced. They should live such lives as to be able to look back upon their whole ministry as pure and disinterested; and as having been employed in guarding the flock, and in making known to them the whole counsel of God. So parting, they may part in peace. And so living, and acting, they will be prepared to give up their account with joy, and not with grief. May God grant to every minister the spirit which Paul evinced at Ephesus, and enable each one, when called to leave his people by death or otherwise, to do it with the same consciousness of fidelity which Paul evinced, when he left his people to see their face no more! {c} "words" Ac 20:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 1 CHAPTER 21 Verse 1. After we were gotten from them. After we had left the elders at Miletus, Ac 20:38. They were on their way to Jerusalem. Unto Coos. This was a small island in the Grecian Archipelago, a short distance from the south-western point of Asia Minor. It is now called Stan-co. It was celebrated for its fertility, and for the wine and silk-worms which it produced. Unto Rhodes. This was an island in the Levant. On the island was a city of the same name, which was principally distinguished for its brazen Colossus, which was built by Chares of Lyndus. It stood across the mouth of the harbour; and was so high that vessels could pass between its legs. It stood fifty-six years, and was then thrown down by an earthquake. It was reckoned as one of the seven wonders of the world. When the Saracens took possession of this island, they sold this prostrate image to a Jew, who loaded 900 camels with the brass of it. This was A.D. 600, about 900 years after it had been thrown down. The ancient name of the island was Asteria. Its name Rhodes was given from the great quantity of roses which it produced. Unto Patara. This was a maritime city of Lycia, in Asia Minor, over against Rhodes. {*} "gotten" "had separated" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 2 Verse 2. Unto Phenicia. See Barnes "Ac 11:19. Phenicia was on their way to Jerusalem. Set forth. Sailed. {+} "sailed" "loosed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 3 Verse 3. Had discovered Cyprus. See Barnes "Ac 4:36". Into Syria. See Barnes "Mt 4:24". And landed at Tyre. See Barnes "Mt 11:21". To unlade her burden. Her cargo. Tyre was formerly one of the most commercial cities of the world; and it is probable, that in the time of Paul its commercial importance had not entirely ceased. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 4 Verse 4. And finding disciples. Christians. This is the first mention of there being Christians at Tyre; but there is no improbability in supposing that the gospel had been preached there, though it is not expressly recorded by Luke. Who said to Paul. Comp. Ac 21:12. Their deep interest in his welfare, and their apprehension of his danger, was the reason why they admonished him not to go. Through the Spirit. There as some difficulty in understanding this. In solving this difficulty, we may remark, (1.) that it is evident that the Holy Spirit is meant, and that Luke means to say that this was spoken by his inspiration. The Holy Spirit was bestowed on Christians at that time in large measures, and many appear to have been under his inspiring guidance. (2.) It was not understood by Paul as a positive command that he should not go up to Jerusalem--for, had it been, it would not have been disobeyed. Paul evidently understood it as expressive of their earnest wish that he should not go, as apprizing him of danger, and as a kind expression in regard to his own welfare and safety. Comp. Ac 21:13. Paul was in better circumstances to understand this than we are, and his interpretation was doubtless correct. (3.) It is to be understood, therefore, simply as an inspired prophetic warning, that if he went, he went at the risk of his life; a prophetic warning joined with their individual personal wishes, that he would not expose himself to this danger. The meaning evidently is, that they said by inspiration of the Spirit, that he should not go unless he was willing to encounter danger, and the hazard of life as a consequence, for they foresaw that the journey would be attended with this hazard. Grotius renders it, "that he should not go, unless he was willing to be bound." Michaelis and Stolzius, "They gave him prophetic warning, that he should not go to Jerusalem." Doddridge, "If he tendered his own liberty and safety, not to go up to Jerusalem, since it would certainly expose him to very great hazard." The inspiration in the case was that of admonition and warning, not of positive command. Paul was simply apprized of the danger; and then left to the free determination of his own will. He chose to encounter the danger of which he was thus apprized. He did not despise the intimations of the Spirit; but he judged that his duty to God called him thus to encounter the hazards of the journey. We may be apprized of danger in a certain course, either by our friends or by the word of God, and still it may be our duty to meet it. Our duty is not to be measured by the fact that we shall experience dangers, in whatever way that may be made known to us. It is in following the will of God; and encountering whatever trials may be in our way. {d} "said to Paul" Ac 21:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 5 Verse 5. Had accomplished those days. When those days were passed. They all brought us on our way. They attended us. See Barnes "Ac 15:3"; See Barnes "Ro 15:24"; See Barnes "1 Co 16:6,11"; See Barnes "3 Jo 1:6". This was an expression of tender attachment, and of a deep interest in the welfare of Paul and his fellow-travellers. We kneeled down. See Barnes "Ac 20:36". On the shore. Any place may be proper for prayer. See Barnes "Joh 4:21, also Joh 4:22-24. God is everywhere, and can as easily hear the prayer of the humble on the sea-shore as in the most magnificent temple. This is an instance, as well as that in Ac 20:36, where the apostle evidently prayed with the church without a form of prayer. No man can believe that he thus poured forth the desires of his heart at parting, and commended them to God, in a prescribed form of words. Besides that, there is not the least evidence that such a form was then used in the Christian church: scenes like this show more clearly than abstract arguments could do, that such a form was not needed, and would not be used. Paul and his fellow Christians, on the sand of the sea-shore, would pour forth the gushing emotions of their souls in language such as their circumstances would suggest, and such as such a scene would demand. And it is presumed to be impossible that any man can read this narrative in a dispassionate manner without believing that they offered an extempore prayer. {*} "accomplished" "completed" {+} "brought" "conducted" {a} "kneeled" Ac 20:36 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 6 Verse 6. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 7 Verse 7. We came to Ptolemais. This was a city situated on the coast of the Mediterranean, on the north angle of a bay which extends, in a semi-circle of three leagues, as far as the point of Mount Carmel. At the south and west sides the city was washed by the sea; and was surrounded by triple walls. It was in the tribe of Asher, Jud 1:31 and was originally called Acerio; but was called Ptolemais in honour of one of the Ptolemies, who beautified and adorned it. The Christian crusaders gave it the name of Acre, or St. John of Acre, from a magnificent church which was built in it, and which was dedicated to the apostle John. It is still called Akka by the Turks. The Syriac and Arabic render it Accho in this place. It sustained several sieges during the crusades, and was the last fortified place wrested from the Christians by the Turks. It sustained a memorable siege by Bonaparte, and since then it has been much increased and strengthened. It surrendered to the British fleet under Admiral Stopford, Nov. 3, 1840, after a few hours' resistance. Its present population is estimated at from 18,000 to 20,000. And saluted the brethren. Embraced them; gave them expressions of affection and regard. {++} "abode" "remained" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 8 Verse 8. We that were of Paul's company. From this it would appear that they had been attended thus far by some persons who were going only to Ptolemais. This clause, however, is wanting in many MSS., and has been omitted by Bengel, Griesbach, Knapp, and others, as spurious. It is also wanting in the Syriac and the Vulgate. Unto Caesarea. See Barnes "Ac 8:40". Into the house of Philip.One of the seven deacons, Ac 6:5. After his conversation with the eunuch of Ethiopia, he went to Caesarea, and probably there abode. The evangelist. This word properly means one who announces good news. In the New Testament it is applied to a preacher of the gospel, or one who declares the glad tidings of salvation. It occurs only in two other places, Eph 4:11; 2 Ti 4:5. What was the precise rank of those who bore this title in the early Christian church, cannot perhaps be determined. It is evident, however, that it is used to denote the office of preaching the gospel; and as this title is applied to Philip, and not to any other of the seven deacons, it would seem probable that he had been entrusted with a special commission to preach, and that preaching did not pertain to him as a deacon, and does not properly belong to that office. The business of a deacon was to take care of the poor members of the church, Ac 6:1-6. The office of preaching was distinct from this, though, as in this case, it might be conferred on the same individual. {b} "Philip" Ac 8:26-40 {c} "evangelist" Eph 4:11; 2 Ti 4:5 {d} "seven" Ac 6:5 {++} "abode" "remained" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 9 Verse 9. Which did prophesy. That females sometimes partook of the prophetic influence, and foretold future events, is evident from various places in the New Testament. See Barnes "Ac 2:17"; See Barnes "Ac 11:27". {e} "did prophesy" Joe 2:28; Ac 2:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 10 Verse 10. There came down. See Barnes "Ac 15:1". Named Agabus. See Barnes "Ac 11:28". {f} "Agabus" Ac 11:28 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 11 Verse 11. He took Paul's girdle. The loose, flowing robes, or outer garments, which were worn in eastern countries, were bound by a girdle, or sash, around the body, when they ran, or laboured, or walked. Such a girdle was, therefore, an indispensable part of dress. And bound his own hands and feet. As emblematic of what would be done by the Jews to Paul. It was common for the prophets to perform actions which were emblematic of the events which they predicted. The design was to make the prediction more forcible and impressive, by representing it to the eye. Thus Jeremiah was directed to bury his girdle by the Euphrates, to denote the approaching captivity of the Jews, Jer 13:4. Thus he was directed to make bands and yokes, and to put them around his neck, as a sign to Edom and Moab, etc., Jer 27:2,3. Thus the act of the potter was emblematic of the destruction that was coming upon the nation of the Jews, Jer 18:4. So Isaiah walked naked and barefoot as a sign of the captivity of Egypt and Ethiopia, Isa 20:3,4. Comp. Eze 4, Eze 12, etc. So shall the Jews, etc. This was fulfilled. See Ac 21:33 and Ac 24. Into the hands of the Gentiles. To be tried; for the Romans then had jurisdiction over Judea. {&} "Ghost" "Spirit" {g} "so shall the Jews" Ac 21:33; 20:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 12 Verse 12. No Barnes text on this verse. {h} "besought" Mt 16:22,23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 13 Verse 13. What mean ye. Greek, What do ye. A tender and affectionate, but firm reproach. To weep and to break mine heart? To afflict me, and distract my mind by alarms, and by the expressions of tenderness. His mind was fixed on going to Jerusalem; and he felt that he was prepared for whatever awaited him. Expressions of tenderness among friends are proper. Tears may be inevitable at parting from those whom we love; but such expressions of tenderness and love ought not to be allowed to interfere with the convictions of duty in their minds. If they have made up their minds that a certain course is proper, and have resolved to pursue it, we ought neither to attempt to divert them from it, nor to distract their minds by our remonstrances or our tears. We should resign them to their convictions of what is demanded of them, with affection and prayer, but with cheerfulness. We should lend them all the aid in our power, and then commend them to the blessing and protection of God. These remarks apply especially to those who are engaged in the missionary enterprise. It is trying to part with a son, a daughter, or a beloved friend, in order that they may go to proclaim the gospel to the benighted and dying heathen. The act of parting--for life-- and the apprehension of the perils which they may encounter on the ocean, and in heathen lands, may be painful; but if they, like Paul, have looked at it calmly, candidly, and with much prayer--if they have come to the deliberate conclusion that it is the will of God that they should devote their lives to this service--we ought not to weep, and to break their hearts. We should cheerfully and confidently commit them to the protection of the God whom they serve, and remember that they are seeking his glory, and that the parting of Christians, though for life, will be short. Soon, in a better world, they will be united again, to part no more; and the blessedness of that future meeting will be greatly heightened by all the sorrows and self-denials of separation here, and by all the benefits which such a separation may be the means of conveying to a dying world. That mother will meet with joy, in heaven, the son from whom, with many tears, she was sundered, when he entered on a missionary life; and surrounded with many ransomed heathen, heaven will be made more blessed, and all eternity more happy. But also to die. This was the true spirit of a martyr. This spirit reigned in the hearts of all the early Christians. For the name of the Lord Jesus. For his sake; in making his name known. {i} "ready" 2 Ti 4:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 14 Verse 14. Would not be persuaded. To remain. He was resolved to go. We ceased. We ceased remonstrating with him, and urging him to remain. The will of the Lord be done. They were now assured that it was the will of God that he should go. And they were now ready to submit to that will. This is an instance and an evidence of true piety. It was the expression of a wish, that whatever God might judge to be necessary for the advancement of his cause might take place, even though it should be attended with many trials. They commended their friend to the protection of God, confident that whatever should occur would be right. Compare Mt 6:10; 26:42. {a} "will of the Lord" Mt 6:10; 27:42 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 15 Verse 15. After those days. After what had occurred, as related in the previous verses. We took up our carriages. This is a most unhappy translation. The word carriage we apply now exclusively to a vehicle for conveying anything--as a coach, chariot, gig, cannon-carriage, etc. The original word means simply, that they prepared themselves; made themselves ready; put their baggage in order, etc. aposkeuasamenoi. They prepared for the journey. The English word carriage was formerly used in the sense of that which is carried --baggage, burden, vessels, furniture, etc. Thus it was used in the time that our translation was made; and in this sense it is to be understood in 1 Sa 17:22, "And David left his carriage (baggage) in the hand of the keeper of the carriage," etc. See Ac 21:20, margin. Isa 10:28, "At Michmash he hath laid up his carriages," [his baggage, etc.] {*} "carriages" "Baggage" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 16 Verse 16. One Mnason of Cyprus. The original in this place would be better translated, "And brought us to Mnason of Cyprus, an old disciple," etc. It is evident, that though Mnason was originally of Cyprus, yet he was now an inhabitant of Jerusalem, and was well known to the disciples at Caesarea. It is possible that he might have been at Caesarea, and accompanied Paul to Jerusalem; but the more correct interpretation of the passage is, that Paul and his fellow- travellers were conducted to his house in Jerusalem, and that he was not with them in the journey. Of Cyprus. See Barnes "Ac 4:36". An old disciple. An early convert to Christianity--perhaps one who was converted before the crucifixion of the Saviour. With whom we should lodge. In whose house we were to take up our abode. The rites of hospitality were shown in a distinguished manner by the early Christians. {b} "old disciple" Pr 16:31 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 17 Verse 17. The brethren. Christians. Received us gladly. They had been long absent. They had been into distant regions, and had encountered many dangers. It was a matter of joy that they had now returned in safety. {c} "gladly" Ac 15:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 18 Verse 18. Unto James. James the Less. See Barnes "Ac 15:13". He resided at Jerusalem. Comp. Ga 1:19. It is not improbable that he was the only one of the apostles then at Jerusalem; and there is reason to believe that the church at Jerusalem was left under his particular care. It was natural, therefore, that Paul and his travelling companions should take an early opportunity to see him. James was the cousin of our Lord; and, in Ga 1:19, he is called the Lord's brother. On all accounts, therefore, he was entitled to, and would receive, particular respect from the early disciples. {d} "James" Ac 15:13; Ga 1:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 19 Verse 19. Had saluted them. With the usual tokens of respect and affection. He declared particularly, etc. As an evidence that God had been with him. It is not improbable that there might have been some suspicion in regard to Paul among the disciples at Jerusalem, and he might have heard that they were prejudiced against him. This prejudice would be removed by his stating what had actually occurred under his ministry. {e} "what things" Ro 15:18,19 {f} "by his ministry" Ac 20:24; 2 Co 12:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 20 Verse 20. They glorified the Lord. They gave praise to the Lord for what he had done. They saw new proofs of his goodness and mercy, and they rendered him thanks for all that had been accomplished. There was no jealousy that it had been done by the instrumentality of Paul. True piety will rejoice in the spread of the gospel, and in the conversion of sinners, by whatever instrumentality it may be effected. Thou seest, brother. The language of tenderness in this address, recognizing Paul as a fellow-labourer and fellow Christian, implies a wish that Paul would do all that could be done to avoid giving offence, and to conciliate the favour of his country-men. How many thousands. The number of converts at this time must have been very great. Twenty-five years before this, three thousand had been converted at one time, Ac 2, and afterwards the number had swelled to some more thousands, Ac 4:4, The assertion, that there were then "many thousands," implies that the work, so signally begun on the day of Pentecost in Jerusalem, had not ceased, and that many more had been converted to the Christian faith. Which believe. Who are Christians. They are spoken of as believers, or as having faith in Christ, in contradistinction from those who rejected him, and whose characteristic trait it was that they were unbelievers. And they are all zealous of the law. They still observe the law of Moses. The reference here is to the law respecting circumcision, sacrifices, distinctions of meats and days, festivals, etc. It may seem remarkable that they should still continue to observe those rites, since it was the manifest design of Christianity to abolish them. But we are to remember, (1.) that those rites had been appointed by God, and that they were trained to their observance. (2.) That the apostles conformed to them while they remained in Jerusalem, and did not deem it best to set themselves violently against them, Ac 3:1; Lu 24:53. (3.) That the question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observed, they must have been imposed upon them by authority. (4.) The decision of the council Ac 15 related only to the Gentile converts. It did not touch the question, whether those rites were to be observed by the Jewish converts. (5.) It was to be presumed, that as the Christian religion became better understood-- that as its large, free, and catholic nature became more and more developed, the peculiar institutions of Moses would be laid aside of course, without agitation and without tumult. Had the question been agitated at Jerusalem, it would have excited tenfold opposition to Christianity, and would have rent the Christian church into factions, and greatly retarded the advance of the Christian doctrine. We are to remember also, (6.) that, in the arrangement of Divine Providence, the time was drawing near which was to destroy the temple, the city, and the nation; which was to put an end to sacrifices, and effectually to close for ever the observance of the Mosaic rites. As this destruction was so near, and as it would be so effectual an argument against the observance of the Mosaic rites, the Great Head of the church did not suffer the question of their obligation to be needlessly agitated among the disciples at Jerusalem. {g} "zealous" Ac 22:3; Ro 10:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 21 Verse 21. And they are informed of thee. Reports respecting the conduct of Paul would be likely to be in circulation among all at Jerusalem. His remarkable conversion; his distinguished zeal; his success among the Gentiles, would make his conduct a subject of special interest. Evil-minded men among the Jews, who came up to Jerusalem from different places where he had been, would be likely to represent him as the decided enemy of the laws of Moses, and these reports would be likely to reach the ears of the Jewish converts. The reports, as they gained ground, would be greatly magnified, until suspicion might be excited among the Christians at Jerusalem, that he was, as he was reputed to be, the settled foe of the Jewish rites and customs. That thou teachest all the Jews, etc. From all the evidence which we have of his conduct, this report was incorrect and slanderous. The truth appears to have been, that he did not enjoin the observance of those laws on the Gentile converts; that the effect of his ministry on them was to lead them to suppose that their observance was not necessary--contrary to the doctrines of the Judaizing teachers, Ac 15 and that he argued with the Jews themselves, where it could be done, against the obligation of those laws and customs, since the Messiah had come. They depended on that observance for justification and salvation. This Paul strenuously opposed, and this he defended at length in the epistles which he wrote. See the epistles to the Romans, the Galatians, and the Hebrews. Yet these facts might be easily misunderstood and perverted, so as to give rise to the slanderous report, that he was everywhere the enemy of Moses and the law. Which are among the Gentiles. Who live in heathen countries. The Jews were extensively scattered, and settled in all the large towns and cities of the Roman empire. To forsake Moses. The law and authority of Moses. That is, to regard his laws as no longer binding. To walk after the customs. To observe the institutions of the Mosaic ritual. See Barnes "Ac 6:14". The word customs denotes the rites of the Mosaic economy --the offering of sacrifices, incense, the oblations, anointings, festivals, etc., which the law of Moses prescribed. {*} "informed of thee" "concerning" {a} "circumcise" Ga 5:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 22 Verse 22. What is it therefore? What is to be done? What is it proper to do, to avoid the effects of the evil report which has been circulated? What they deemed it proper to do, is suggested in the following verses. The multitude. The multitude of Jews. Must needs come together. There will be inevitably a tumultuous assemblage. It will be impossible to prevent that. The reasons were, because their minds were exceedingly agitated that one of their own countrymen had, as they understood, been advising apostasy from the religion of their fathers; because it had been extensively done in many parts of the world, and with great success; and because Paul, having, as they believed, himself apostatized from the national religion, had become very conspicuous, and his very presence in Jerusalem, as in other places, would be likely to excite a tumult. It was, therefore, the part of friendship to him, and to the cause, to devise some proper place to prevent, if possible, the anticipated excitement. {+} "therefore the multitude" "What therefore should be done" {b} "come together" Ac 19:32 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 23 Verse 23. We have four men. There are with us four men. It is evident that James and the elders meant to say, that these men were connected with them in the Christian church; and that act shows that the Christians at Jerusalem did not disregard the institutions of Moses, and had not been so far enlightened in the doctrines of Christianity as to forsake yet the ceremonial rites of the Jews. Which have a vow on them. Which have made a vow. See Barnes "Ac 18:18". From the mention of shaving the head, Ac 21:24, it is evident that the vow which they had taken was that of the Nazarite; and that as the time of their vow was about expiring, they were about to be shaven, in accordance with the custom usual on such occasions. See Barnes "Ac 18:18". These persons Paul could join, and thus show decisively that he did not intend to undervalue or disparage the laws of Moses, when those laws were understood as mere ceremonial observances. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 24 Verse 24. Them take. Take with you. Join yourself with them. And purify thyself with them. Join them in observing the forms of purification prescribed by the law of Moses in the observance of the vow of the Nazarite. The purifying here refers to the vows of sanctity which the Nazarites were to observe. They were to abstain from wine and strong drink; they were to eat no grapes, moist or dried; they were to come near no dead body, nor to make themselves "unclean"--for their father, mother, brother, or sister, when they died, Nu 6:3-7; and they were to present an offering when the days of the vow were completed, Nu 6:13-21. And be at charges with them. Share with them the expense of the sacrifices and offerings required when the vow is completed. Those offerings were a ram of a year old for a burnt-offering, a sheep of the same age for a sin-offering, a ram for a thank-offering, a basket of unleavened cakes, and a libation of wine. See Nu 6:13-20. That they may shave their heads. The shaving of the head, or the cutting of the hair which had been suffered to grow during the continuance of the vow, Nu 6:5, was an observance indicating that the vow had been performed. Paul was requested to join with them in the expense of the sacrifices and offerings, that thus the whole of the ceremonies having been observed, their heads might be shaved as an indication that every part of the vow had been complied with. And all may know. By the fact of your observance of one of the rites of the Mosaic religion, all may have evidence that it is not your purpose or practice to speak contemptuously of those rites, or to undervalue the authority of Moses. Are nothing. Are untrue, or without any foundation. Walkest orderly. That you live in accordance with the real requirements of the law of Moses. To walk, in the Scriptures, often denotes to live, to act, to conduct, in a certain manner. All, probably, that they wished Paul to show by this was, that he was not an enemy of Moses. They who gave this counsel were Christians, and they could not wish him to do anything which would imply that he was not a Christian. {c} "shave their heads" Nu 6:2,13,18 {&} "are nothing" "Not true" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 25 Verse 25. As touching the Gentiles. In regard to the Gentile converts. It might be expedient for Paul to do what could not be enjoined on the Gentiles. They could not command the Gentile converts to observe those ceremonies; while yet it might be proper, for the sake of peace, that the converts to Christianity from among the Jews should regard them. The conduct of the Christians at Jerusalem in giving this advice, and of Paul in following it, may be easily vindicated. If it be objected, as it has been by infidels, that it looks like double-dealing--that it was designed to deceive the Jews in Jerusalem, and to make them believe that Paul actually conformed to the ceremonial law, when his conduct among the Gentiles showed that he did not--we may reply, (1.) that the observance of that law was not necessary in order to justification. (2.) That it would have been improper to have enjoined its observance on the Gentile converts as necessary, and therefore it was never done. (3.) That when the Jews urged its observance as necessary to justification and salvation, Paul strenuously opposed this view of it everywhere. (4.) Yet, that as a matter of expediency, he did not oppose its being observed either by the Jews, or by the converts made among the Jews. In fact, there is other evidence besides the case before us, that Paul himself continued to observe some at least of the Jewish rites, and his conduct in public at Jerusalem, was in strict accordance with his conduct in other places. See Ac 18:18. The sum of the whole matter is this, that when the observance of the Jewish ceremonial law was urged as necessary to justification and acceptance with God, Paul resisted it; when it was demanded that its observance should be enjoined on the Gentiles, he opposed it; in all other cases he made no opposition to it, and was ready himself to comply with it, and willing that others should also. We have written. See Barnes "Ac 15:20,29. {d} "we have written" Ac 15:20,29 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 26 Verse 26. Then Paul took the men. Took them to himself; united with them in observing the ceremonies connected with their vow. To transactions like this he refers in 1 Co 9:20, "And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under under the law." Thus, it has always been found necessary in propagating the gospel among the heathen, not to offend them needlessly, but to conform to their innocent customs in regard to dress, language, modes of travelling, sitting, eating, etc. Paul did nothing more than this. He violated none of the dictates of honesty and truth. Purifying himself with them. Observing the ceremonies connected with the rite of purification. See Barnes "Ac 21:24. This means evidently that he entered on the ceremonies of the separation according to the law of the Nazarite. To signify. Greek, Signifying or making known. That is, he announced to the priests in the temple his purpose of observing this vow with the four men, according to the law respecting the Nazarite. It was proper that such an announcement should be made beforehand, in order that the priests might know that all the ceremonies required had been observed. The accomplishment, etc. The fulfilling; the completion. That is, he announced to them his purpose to observe all the days, and all the rites of purification required in the law, in order that an offering might be properly made. It does not mean that the days had been accomplished, but that it was his intention to observe them, so that it would be proper to offer the usual sacrifice. Paul had not, indeed, engaged with them in the beginning of their vow of separation; but he might come in with hearty intention to share with them. It cannot be objected that he meant to impose on the priests, and to make them believe that he had observed the whole vow with them; for it appears from their own writings, (Bereshith Rabba 90, and Koheleth Rabba 7,) that in those instances where the Nazarites had not sufficient property to enable them to meet the whole expense of the offerings, other persons, who possessed more, might become sharers of it, and thus be made parties to the vow. See Jahn's Archeology, & 396. This circumstance will vindicate Paul from any intention to take an improper advantage, or to impose on the priests or the Jews. All that he announced was, his intention to share with the four men in the offering which they were required to make; to divide the expenses with them: and thus to show his approval of the thing, and his accordance with the law which made such a vow proper, as he had before done in a voluntary manner, when it would not be pretended that it was for double-dealing, or imposition, Ac 18:18. Until that an offering, etc. The sacrifices required of all those who had observed this vow. See Barnes "Ac 21:24"; See Barnes "Nu 6:13". It is a complete vindication of Paul in this case, that he did no more here than he had done in a voluntary manner, Ac 18:18, and as appears then in a secret manner, showing that he was still in the practice of observing this rite of the Mosaic institution. Nor can it be proved that Paul ever, in any way, or at any time, spoke against the vow of the Nazarite, or that a vow of a similar kind in spirit would be improper for a Christian in any circumstances. {a} "entered into the temple" Ac 24:18 {b} "accomplishment" Nu 6:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 27 Verse 27. And when the seven days were almost ended. Gr., As the seven days were about to be fulfilled. emellon sunteleisyai. The seven days which were to complete the observance of the vow, Ac 21:26. Perhaps the whole observance in this case was intended to be but seven days, as the time of such a vow was voluntary. The translation, "were almost ended," is not quite correct. The Greek implies no more than that the period of the seven days was about to be accomplished, without implying it was near the close of them when he was seized. By comparing the following places-- Ac 21:18,26; 22:30; 23:12,32; 24:1,11 --it appears that the time of his seizure must have been near the beginning of those days. (Doddridge,) The Jews which were of Asia. Who resided in Asia Minor, but who had come up to Jerusalem for purposes of worship. See Barnes "Ac 2:1" and following. {c} "Jews" Ac 24:18 {d} "laid hands on him" Ac 26:21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 28 Verse 28. Men of Israel. Jews. All who are the friends of the law of Moses. This is the man, etc. This implies that they had before given information to the Jews at Jerusalem that there was such a man; and they now exulted in the fact that they had found him. They, therefore, called on all these to aid in securing and punishing him. That teacheth, etc. See Barnes "Ac 6:13, See Barnes "Ac 6:14". Against the people. The people of the Jews. That is, they pretended that he taught that the customs and laws of the Jewish nation were not binding, and endeavoured to prejudice all men against them. And the law. The law of Moses. And this place. The temple. Everything against the law would be interpreted also as being against the temple, as most of the commandments of the law were celebrated there. It is possible also that Paul might have declared that the temple was to be destroyed. Comp. Ac 6:13,14. And further, brought Greeks, etc. The temple was surrounded by various areas called courts. See Barnes "Mt 21:12". The outermost of these courts was called the court of the Gentiles, and into that it was lawful for the Gentiles to enter. But the word "temple" here refers, doubtless, to the parts of the area appropriated especially to the Israelites, and which it was unlawful for a Gentile to enter. See the area marked G G G G in the plan of the temple, See Barnes "Mt 21:12". And hath polluted, etc. He defiled the temple by thus introducing a Gentile. No greater defilement, in their view, could scarcely be conceived. No more effective appeal could be made to the passions of the people than this. {e} "teacheth" Ac 6:13,14; 24:5,6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 29 Verse 29. In the city. In Jerusalem. As he was with Paul, it was inferred that he would attend him everywhere. Trophimus. He had accompanied Paul on his way from Ephesus, Ac 20:4. Whom they supposed, etc. This is a most striking illustration of the manner in which accusations are often brought against others. They had seen him with Paul in the city; they inferred, therefore, that he had been with him in the temple. They did not even pretend that they had seen him in the temple; but the inference was enough to inflame the angry and excitable passions of the multitude. So in the accusations which men now often make of others. They see one thing, they infer another; they could testify to one thing, but they conclude that another thing will also be true, and that other thing they charge on them as the truth. If men would state facts as they are, no small part of the slanderous accusations against others would cease. An end would be made of most of the charges of falsehood, and error, and heresy, and dishonesty, and double-dealing, and immorality. If a statement is made, it should be of the thing as it was. If we attempt to state what a man has done, it should not be what we suppose he has done. If we attempt to state what he believes, it should not be what we suppose he believes. {f} "Trophimus" Ac 20:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 30 Verse 30. The city was moved. Was agitated; was thrown into commotion. Drew him out of the temple. Under the pretence that he had defiled it. The evident design was to put him to death, Ac 21:31. The doors were shut. The doors leading into the courts of the temple. {*} "forthwith" "Immediately" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 31 Verse 31. And as they were about to kill him. Gr., They seeking to kill him. This was evidently done in a popular tumult, as had been done in the case of Stephen, Ac 7. They could not pretend that they had a right to do it by law. Tidings came. The news, or rumour came; he was told of it. The chief captain of the band. This band or body of Roman soldiers was stationed in the tower Antonia, on the north of the temple. This tower was built by John Hyrcanus, high priest of the Jews, and was by him called Baris. It was beautified and strengthened by Herod the Great, and was called Antonia, in honour of his friend Mark Antony. Josephus describes this castle as consisting of four towers, one of which overlooked the temple, and which he says was seventy cubits high. Jewish Wars, b. v. chap. 5, § 8. In this tower a guard of Roman soldiers was stationed, to secure the temple, and to maintain the peace. The commander of this cohort is here called "the chief captain." Reference is made to this guard several times in the New Testament, Mt 27:65,66; Joh 18:12; Ac 5:26. The word translated" chief captain"--ciliarcw--denotes, properly, one who commanded a thousand men. The band--speirhv--was the tenth part of a legion, and consisted sometimes of four hundred and twenty-five soldiers, at others of five hundred, and at others of six hundred, according to the size of the legion. The name of this captain was Claudius Lysias, Ac 23:26. In an uproar. That the whole city was in commotion. {g} "kill" 2 Co 11:23 {++} "tidings" "A report" {&} "chief captain" "Commander" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 32 Verse 32. Centurions. Captains of a hundred men. {a} "who immediately" Ac 23:27; 24:7 {*} "chief captain" "Commander" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 33 Verse 33. To be bound with two chains. To show to the enraged multitude that he did not intend to rescue any one from justice, but to keep the peace. Paul's being thus bound would convince them of his determination that justice should be done in the case. Probably he was bound between two soldiers--his right arm to the left arm of the one, and his left arm to the right arm of the other. See Barnes "Ac 12:6". Or, if his hands and feet were bound, it is evident that it was so done that he was able still to walk, Ac 21:37,38. This was in accordance with the prediction of Agabus, Ac 21:11. {*} "chief captain" "Commander" {b} "bound with two chains" Ac 21:11; 20:23; Eph 6:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 34 Verse 34. Into the castle. The castle or tower of Antonia, where the guard was kept. See Barnes "21:31". Comp. Ac 23:10,16. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 35 Verse 35. Upon the stairs. The stairs which led from the temple to the tower of Antonia. Josephus says, (Jewish Wars, b. v. chap. 5, § 8,) that the tower of Antonia "was situated at the corner of two cloisters of the court of the temple--of that on the west, and of that on the north; it was erected on a rock of fifty cubits [seventy-five feet] in height, and was on a great precipice. On the corner where it joined to the two cloisters of the temple, it had passages down to them both, through which the guards went several ways among the cloisters with their arms on the Jewish festivals," etc. It was on these stairs, as the soldiers were returning, that the tumult was so great, or the crowd so dense, that they were obliged to bear him along to rescue him from their violence. Violence of the people. The rush of the multitude. {d} "violence" Ps 55:9; Hab 1:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 36 Verse 36. Away with him! That is, to death. Comp. Lu 23:18. {e} "Away" Lu 23:18; Joh 19:15 {+} "him" "Destroy him" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 37 Verse 37. May I speak unto thee? May I have the privilege of making my defence before thee; or of stating the case truly, the cause of my accusation, of this tumult, etc. Canst thou speak Greek? Implying that if he could, he might be permitted to speak to him. The Greek language was that which was then almost universally spoken, and it is not improbable that it was the native tongue of the chief captain. It is evident that he was not a Roman by birth, for he says, Ac 22:28 that he had obtained the privilege of citizenship by paying a great sum. The language which the Jews spoke was the Syro-Chaldaic; and as he took Paul to be an Egyptian Jew, Ac 21:38, he supposed, from that circumstance also, that he was not able to speak the Greek language. {*} "chief captain" "Commander" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 38 Verse 38. Art not thou that Egyptian. That Egyptian was probably a Jew, who resided in Egypt. Josephus has given an account of this Egyptian, which strikingly accords with the statement here recorded by Luke. See Josephus' Antiq. b. xx. chap. viii. § 6, and Jewish War, b. ii. chap. xiii. § 5. The account which he gives is, that this Egyptian, whose name he does not mention, came from Egypt to Jerusalem, and said that he was a prophet, and advised the multitude of the common people to go with him to the Mount of Olives. He said further, that he would show them from thence how the walls of Jerusalem would fall down; and he promised them that he would procure for them an entrance through those walls when they were fallen down. Josephus adds, (Jewish War,) that he got together thirty thousand men that were deluded by him, "these he led round about from the wilderness to the mount, which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place." But Felix, who was apprized of his movements, marched against him with the Roman soldiers, and discomfited him, and slew four hundred of them, and took two hundred alive. "But the Egyptian escaped himself out of the fight, but did not appear any more." It was natural that the Roman tribune should suppose that Paul was this Egyptian, and that his return had produced this commotion and excitement among the people. Madest an uproar. Producing a sedition, or a rising among the people. Greek, "That Egyptian, who before these days having risen up." Into the wilderness. This corresponds remarkably with the account of Josephus. He indeed mentions that he led them to the Mount of Olives, but he expressly says that "he led them round about from the wilderness." This wilderness was the wild and uncultivated mountainous tract of country lying to the east of Jerusalem, and between it and the river Jordan. See Barnes "Mt 3:1". It is also another striking coincidence showing the truth of the narrative, that neither Josephus nor Luke mention the name of this Egyptian, though he was so prominent and acted so distinguished a part. Four thousand men. There is here a remarkable discrepancy between the chief captain and Josephus. The latter says that there were thirty thousand men. In regard to this the following remarks may be made. (1.) This cannot be alleged to convict Luke of a false statement, for his record is, that the chief captain made this statement, and it cannot be proved that Luke has put into his mouth words which he did not utter. All that he is responsible for is a correct report of what the Roman tribune said, not for the truth or falsehood of his statement. It is certainly possible that that might have been the common estimate of the number then, and that the account given by Josephus might have been made from more correct information. Or it is possible, certainly, that the statement by Josephus is incorrect. (2.) If Luke were to be held responsible for the statement of the number, yet it remains to be shown that he is not as correct a historian as Josephus. Why should Josephus be esteemed infallible, and Luke false? Why should the accuracy of Luke be tested by Josephus, rather than the accuracy of Josephus by Luke? Infidels usually assume that Josephus and other profane historians are infallible, and then endeavour to convict the sacred writers of falsehood. (3.) The narrative of Luke is the more probable of the two. It is more probable that the number was only four thousand, than it was thirty thousand. For Josephus says, that four hundred were killed, and two hundred taken prisoners; and that thus they were dispersed. Now, it is scarcely credible, that an army of thirty thousand desperadoes and cut-throats would be dispersed by so small a slaughter and captivity. But if the number was originally but four thousand, it is entirely credible that the loss of six hundred would discourage and dissipate the remainder. (4.) It is possible that the chief captain refers only to the organized Sicarii, or murderers that the Egyptian led with him, and Josephus to the multitude that afterwards joined them, the rabble of the discontented and disorderly that joined them on their march. Or, (5.) there may have been an error in transcribing Josephus. It has been supposed that he originally wrote four thousand, but that ancient copyists, mistaking the d, delta, four, for l, lambda, thirty, wrote thirty thousand, instead of four thousand. Whichever of these solutions be adopted is not material. Which were murderers. sikariwn. Sicara. This is originally a Latin word, and is derived from Sica, a short sword, or sabre, or crooked knife, which could be easily concealed under the garment. Hence it came to denote assassins, and to be applied to banditti, or robbers. It does not mean that they had actually committed murder, but that they were desperadoes and banditti, and were drawn together for purposes of plunder and of blood. This class of people was exceedingly numerous in the wilderness of Judea. See Barnes "Lu 10:30". {1} "that Egyptian" "This Egyptian arose A.D. 55" Ac 5:36 {++} "before these days" "Formerly" {&} "uproar" "A disturbance" {|} "murderers" "Assassins" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 39 Verse 39. A Jew of Tarsus. A Jew by birth. See Barnes "Ac 9:11". Of no mean city. Not obscure, or undistinguished. He could claim an honourable birth, so far as the place of his nativity was concerned. See Barnes "Ac 9:11". Tarsus was much celebrated fro its learning, and was at one time the rival of Alexandria and Athens. Xenophon calls it a great and flourishing city. Anabasis. Josephus (Antiq. b. i. chap vi & 6) says that it was the metropolis and most renowned city among them. [the Cilicians.] {f} "Paul said" Ac 9:11; 22:3 {g} "a citizen" Ac 22:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 21 - Verse 40 Verse 40. License. Liberty; permission. On the stairs. See Barnes "Ac 21:35". Beckoned with the hand. Waving the hand as a sign that he was about to address them, and to produce silence and attention. See Ac 12:17. In the Hebrew tongue. The language which was spoken by the Jews, which was then a mixture of the Chaldee and Syriac, called Syro-Chaldaic. This language he doubtless used on this occasion in preference to the Greek, because it was understood better by the multitude, and would tend to conciliate them if they heard him address them in their own language. The following chapter should have been connected with this. The division here is unnatural. {*} "license" "permission" {a} "beckoned" Ac 12:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 1 Chapter 22 Verse 1. Men, brethren, and fathers. This defence was addressed to the Jews; and Paul commenced it with an expression of sincere respect for them. Stephen began his defence with the same form of address. See Barnes "Ac 7:2". My defence. Against the charges brought against me. Those charges were, that he had endeavoured to prejudice men everywhere against the Jews, and the law, and the temple, Ac 21:28. In order to meet this charge, Paul stated, (1.) that he had been born a Jew, and had enjoyed all the advantages of a Jewish education, Ac 22:3; (2.) he recounted the circumstances of his conversion, and the reason why he believed that he was called to preach the gospel, Ac 22:4-16; (3.) he proceeded to state the reasons why he went among the Gentiles, and evidently designed to vindicate his conduct there, Ac 22:17-21; but at this point, at the name Gentiles, his defence was interrupted by the enraged multitude, and he was not permitted to proceed. What would have been his defence, therefore, had he been suffered to finish it, it is impossible to know with certainty. On another occasion, however, he was permitted to make a similar defence, and perhaps to complete the train of thought which he had purposed to pursue here. See Ac 26. {b} "Men" Ac 7:2 {c} "defence" 1 Pe 3:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 2 Verse 2. The Hebrew tongue. See Barnes "Ac 21:40". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 3 Verse 3. Born in Tarsus. See Barnes "Ac 21:39". Brought up in this city. In Jerusalem, sent there for the advantage of more perfect instruction in the law. At the feet of Gamaliel. As a scholar, or disciple of Gamaliel. The phrase, to sit at the feet of one, is expressive of the condition of a disciple or learner. Comp. De 33:3; Lu 10:39. It is probable that the expression arose from the fact that the learners occupied a lower place or seat than the teacher. The phrase is expressive of humility and a lower condition. On the character and rank of Gamaliel, See Barnes "Ac 5:34". Paul mentions his having been instructed in this manner, in order to show that he was entitled to the full privilege of the Jew, and that he had had every opportunity to become fully acquainted with the nature of the law. According to the perfect manner. kata akribeian. By strict diligence, or exact care; or in the utmost rigour and severity of that instruction. No pains were spared to make him understand and practise the law of Moses. The law of the fathers. The law of our fathers; i.e., the law which they received and handed down to us. Paul was a Pharisee; and the law in which he had been taught was not only the written law of Moses, but the traditional law which had been handed down from former times. See Barnes "Mt 3:6". And was zealous towards God. Ga 1:14. He had a constant burning zeal for God and his law, which was expressed not only by scrupulous adherence to its forms, but by persecuting all who opposed it, Ac 22:4,5. {d} "I am" Ac 21:39; 2 Co 11:22; Php 3:5 {+} "verily" "Indeed" {e} "Gamaliel" Ac 5:34 {f} "according" Ac 26:5 {++} "perfect manner" "exactness" {g} "zealous" Ga 1:14 {h} "ye all" Ac 21:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 4 Verse 4. And I persecuted, Ac 8:3. This way. Those who were of this mode of worshipping God; that is, Christians. See Barnes "Ac 9:2". Unto the death. Intending to put them to death, He did not probably put any to death himself, but he committed them to prison, he sought their lives, he was the agent employed in arresting them; and when they were put to death, he tells us that he gave his voice against them, Ac 26:10; that is, he joined in and approved of their condemnation. Delivering into prisons, etc. Ac 8:3 {i} "persecuted" Ac 8:3 {&} "way" "Doctrine" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 5 Verse 5. As also the High Priest, etc. See Barnes "Ac 9:2". All the estate of the elders. Greek, All the presbytery; that is, the whole body of the sanhedrim, or great council of the nation. Unto the brethren. The Jewish brethren, who were at Damascus. Paul here speaks as a Jew, and regards his countrymen as his brethren. {|} "doth" "Can" {&} "estate of the elders" "Body" {k} "Damascus" Ac 9:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 6 Verse 6. As I made my journey. As I was on my journey. About noon. Ac 26:13. "At mid-day." This circumstance is omitted by Luke in account in Ac 9. Paul mentions it, as being the more remarkable since it occurred at mid-day, to show that he was not deluded by any meteoric or natural appearances, which usually occur at night. See Barnes "Ac 9:3" and Ac 9:4-7 {**} "journey" "journeyed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 7 Verse 7. No Barnes text on this verse. See Barnes "Ac 9:3" and Ac 9:4-7 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 8 Verse 8. No Barnes text on this verse. See Barnes "Ac 9:3" and Ac 9:4-7. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 9 Verse 9. No Barnes text on this verse. See Barnes "Ac 9:3, and Ac 9:4-7. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 10 Verse 10. No Barnes text on this verse. See Barnes "Ac 9:3, Ac 9:4-7. {++} "of all things" "concerning" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 11 Verse 11. The gory of that light. The splendour, the intense brillancy of the light. See this and its effect explained See Barnes "Ac 9:8". {+++} "the glory" "because of" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 12 Verse 12. See Barnes "Ac 9:17"; See Barnes "Ac 9:18" {m} "Aninias" Ac 10:22 {n} "good report" Ac 10:22; 1 Ti 3:7; Heb 11:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 13 Verse 13. See Barnes "Ac 9:17"; See Barnes "Ac 9:18". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 14 Verse 14. Shouldest know his will. His will in the plan of salvation, and in regard to your future life. And see that Just One. The Messiah. See Barnes "Ac 3:14". As Paul was to be an apostle. and as it was the peculiar office of an apostle to bear witness to the person and deeds of the Lord Jesus, See Barnes "Ac 1:21"; See Barnes "Ac 1:22, it was necessary that he should see him, that thus he might be a competent witness of the resurrection. Shouldest hear the voice of his mouth. Shouldest hear and obey his commands. {a} "see" Ac 21:18; 1 Co 9:1; 15:8 {b} "Just One" Ac 3:14; 7:52 {c} "voice" 1 Co 11:23; Ga 1:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 15 Verse 15. For thou shalt be his witness, etc. As an apostle to testify to all men that the Messiah has come, that he has died, that he has risen, and that he is the Saviour of the world. Of what thou hast seen and heard. Of the remarkable proof which has been furnished you of the Divine mission and character of the Lord Jesus. {d} "thou shalt" Ac 23:11; 16:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 16 Verse 16. And now, why tarriest thou? Why dost thou delay, or wait any longer? These words are not recorded by Luke in Ac 9, where he has given an account of the conversion of Paul; but there is nothing here contradictory to his statement. And wash away thy sins. Receive baptism, as an act expressive of the washing away of sins. It cannot be intended that the external rite of baptism was sufficient to make the soul pure, but that it was an ordinance divinely appointed as expressive of the washing away of sins, or of purifying the heart. Comp. Heb 10:22. Sinners are represented in the Scriptures as defiled or polluted by sin. To wash away the sins denotes the purifying of the soul from this polluted influence, 1 Co 6:11; Re 1:5; 7:14; Isa 1:16; Ps 51:2,7. Calling on the name of the Lord. For pardon and sanctification. Ro 10:13, "Whosoever shall call upon the name of the Lord shall be saved." It was proper that this calling on the name of the Lord should be connected with the ordinance of baptism. That ordinance was expressive of a purifying which the Lord only could produce. It is proper that the rite of baptism should be attended with extraordinary prayer; and that he who is to be baptized should make it the occasion of peculiar and very solemn religious exercises. The external rite will avail nothing without the pardoning mercy of God. {*} "tarriest" "delayest" {e} "wash away" Heb 10:22; 1 Pe 3:21 {f} "calling" Ro 10:13; 1 Co 1:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 17 Verse 17. When I was come again to Jerusalem. That is, three years after his conversion. See Ga 1:17,18. While I prayed in the temple. Paul, like the other converts to Christianity from among the Jews, would naturally continue to offer his devotions in the temple. We meet with repeated instances of their continuing to comply with the customs of the Jewish people. I was in a trance. Greek, Ecstasy. See Barnes "Ac 10:10". Perhaps he here refers to what he elsewhere mentions, 2 Co 12:1-5, which he calls "visions and revelations of the Lord." In that place he mentions his being "caught up to the third heaven," 2 Co 12:2, and "into paradise," where he heard words which it was "not possible for a man to utter," 2 Co 12:4. It is not certain, however, that he refers in this place to that remarkable occurrence. The narrative would rather imply that the Lord Jesus appeared to him in the temple in a remarkable manner, in a vision, and gave him a direct command to go to the Gentiles. Paul had now stated the evidence of his conversion, which appears to have been satisfactory to them: at least they made no objection to his statement; he had shown by his being in the temple his respect for their institutions; and he now proceeds to show that in his other conduct he had been directed by the same high authority by which he had been called into the ministry, and that the command had been given to him in their own temple and in their own city. {g} "in a trance" 2 Co 12:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 18 Verse 18. And saw him. Evidently the Lord Jesus, Ac 22:14. He had received his commission from him, and he now received a distinct command to go to the Gentiles. For they will not receive. The inhabitants of Jerusalem, probably including both Jews and Christians. The Jews would not listen to him, because he had become, in their view, an apostate, and they would hate and persecute him. The Christians would not be likely to receive him, for they would remember his former persecutions, and would be suspicious of him, because he had been so long in Arabia, and had not sooner connected himself with them. See Barnes "Ac 9:26, "And when Saul was come to Jerusalem, he assayed to join himself to the disciples; but they were all afraid of him, and believed not that he was a disciple." {h} "saw him" Ac 7:58 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 19 Verse 19. And I said, Lord. This shows that it was the Lord Jesus, whom Paul saw in a trance in the temple. The term Lord is usually applied to him in the Acts. See Barnes "Ac 1:24". They know. Christians know; and they will therefore be not likely to receive to their fellowship their former enemy and persecutor. Beat in every synagogue. Beating, or scourging, was often done in the synagogue. See Barnes "Mt 10:17". Comp. Ac 26:11. It was customary for those who were converted to Christianity still to meet with the Jews in their synagogues, and to join with them in their worship. {i} "they know" Ac 22:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 20 Verse 20. The blood of thy martyr Stephen was shed. Ac 7:58; Ac 8:1. I also was standing by. Ac 7:58. And consenting unto his death. Ac 8:1. And kept the raiment. The outer robes or garments which were usually laid aside, when they engaged in running or labour. Ac 7:58. All this showed, that though Paul was not engaged in stoning Stephen, yet he was with them in spirit, and fully accorded with what they did. These circumstances are mentioned here by him, as reasons why he knew that he would not be received by Christians as one of their number, and why it was necessary, therefore, for him to turn to the Gentile world. {+} "martyr" "witness" {k} "I also" Ac 7:58 {l} "consenting" Ac 8:1 {++} "raiment" "mantles" {&} "slew" "killed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 21 Verse 21. And he said unto me, Depart. Because the Christians at Jerusalem would not receive him. Far hence. Paul travelled far in the heathen nations. A large part of his time in the ministry was spent in remote countries, and in the most distant regions then known. Ro 15:19. {m} "I will" Ac 13:2,47; Ro 1:5; 11:13; 15:16; Ga 2:7,8; Eph 3:7,8 1 Ti 2:7 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 22 Verse 22. And they gave him audience. They heard him patiently. Unto this word. The word Gentiles. Away with such a fellow. Greek, Take such a man from the earth; i.e., put him to death. It is language of strong indignation and abhorrence. The reasons of their indignation were not that they supposed that the Gentiles could not be brought into covenant with God, for they would themselves compass sea and land to make one proselyte; but they were, (1.) that they believed that Paul taught that they might be saved without conforming to the law of Moses; and, (2.) his speech implied that the Jews were more hardened than the Gentiles, and that he had a greater prospect of success in bringing them to God than he had in regard to the Jews. {%} "lifted up" "raised" {n} "it is not fit" Ac 25:24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 23 Verse 23. Cast off their clothes. Their outer garments. Probably they did it now intending to stone him, Ac 7:58. And threw dust into the air. As expressive of their abhorrence and indignation. This was a striking exhibition of rage and vindictive malice. Paul was guarded by Roman soldiers, so that they could not injure him; and their only way of expressing their wrath was by menaces and threats, and by these tokens of furious indignation. Thus Shimei expressed his indignation against David by cursing him, and throwing stones at him, and casting dust, 2 Sa 16:13. {++} "clothes" "mantles" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 24 Verse 24. The castle. The tower of Antonia. He would be there removed entirely from the wrath of the Jews. Should be examined. anetazesyai. The word examine with us commonly means to inquire, to question, to search for, or to look carefully into a subject. The word here used is commonly applied to metals, whose nature is tested or examined by fire; and then it means to subject to torture or torments, in order to extort a confession, where persons were accused of crime. It was often resorted to among the ancients. The usual mode has been by the rack; but various kinds of torments have been invented in order to extort confessions of guilt from those who were accused. The whole practice has been one of the most flagrant violations of justice, and one of the foulest blots on human nature. In this case, the tribune saw that Paul was accused violently by the Jews; he was ignorant of the Hebrew language, and had not probably understood the address of Paul; he supposed from the extraordinary excitement that Paul must have been guilty of some flagrant offence, and he therefore resolved to subject him to torture, to extort from him a confession. By scourging. By the scourge or whip. Comp. Heb 11:36. This was one mode of torture, in order to extort a secret from those who were accused. {**} "chief captain" "Commander" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 25 Verse 25. Bound him with thongs. With cords, preparatory to scourging. Is it lawful, etc. It was directly contrary to the Roman law, to bind and scourge a Roman citizen. See Barnes "Ac 16:36". {a} "Roman" Ac 16:37; 25:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 26 Verse 26. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 27 Verse 27. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 28 Verse 28. With a great sum obtained I this freedom. This freedom, or privilege of Roman citizenship. From this, it would seem that the privilege of being a Roman citizen might be purchased. Perhaps he refers, however, to the expenses which were necessarily attendant in passing through the proper forms of becoming a Roman citizen. The argument of the tribune in this case is this:--"I obtained this privilege at a great price. Whence did you, Paul, thus poor and persecuted, obtain the means of becoming a Roman citizen?". Paul had informed him that he was a native of Tarsus, Ac 21:39; and the chief captain supposed that that was not a free city, and that Paul could not have derived the privilege of citizenship from his birth. But I was free born. I was born a Roman citizen, or I am such in virtue of my birth. Various opinions have been formed on the question, in what way or for what reasons Paul was entitled to the privilege of a Roman citizen. Some have supposed that Tarsus was a Roman colony, and that he thus became a Roman citizen. But of this there does not appear to be sufficient proof. Pliny says, (5, 27,) that it was a free city. The city of Tarsus was endowed with the privileges of a free city by Augustus Caesar, after it had been greatly afflicted and oppressed by wars.--Appian. Dio Chrysost says to the people of Tarsus, "He (Augustus) has conferred on you everything which any one could bestow on his friends and companions--a country, (i.e. a free country,) laws, honour, authority over the river (Cydranus,) and the neighbouring sea." Free cities were permitted in the Roman empire to use their own laws and customs, to have their own magistrates, and they were free from being subject to Roman guards. They were required only to acknowledge the supremacy and authority of the Roman people, and to aid them in their wars. Such a city was Tarsus; and having been born there, Paul was entitled to these privileges of a free man. Many critics have supposed that this privilege of Roman citizenship had been conferred on some of the ancestors of Paul, in consequence of some distinguished military service. Such a conferring of the rights of citizenship was not unusual, and possibly might have occurred in this case. But there is no direct historical proof of it; and the former fact, that he was born in a free city, will amply account for his affirmation that he was free-born. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 29 Verse 29. Then straightway. Immediately. They saw that by scourging him they would have violated the Roman law, and exposed themselves to its penalty. Which should have examined him. Who were about to torture him by scourging him, Ac 22:24. Because he had bound him. Preparatory to scourging him. The act of binding a Roman citizen, with such an intent, untried and uncondemned, was unlawful. Prisoners who were to be scourged were usually bound by the Romans to a pillar or post; and a similar custom prevailed among the Jews. That it was unlawful to bind a man, with this intent, who was uncondemned, appears from an express declaration in Cicero, (against Vetres.) "It is a heinous sin to bind a Roman citizen; it is wickedness to beat him; it is next to parricide to kill him; and what shall I say to crucify him?" {+} "straightway" "immediately" {1} "examined" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 22 - Verse 30 Verse 30. On the morrow. After he had arrested Paul. Paul was still a prisoner; and if suffered to go at liberty among the Jews, his life would have been in danger. And commanded the chief priests, etc. Summoned a meeting of the sanhedrim, or great council of the nation. He did this, as he was prevented from scourging Paul, in order to know what he had done, and that he might learn from the Jews themselves the nature of the charge against him. This was necessary for the safety of Paul, and for the ends of justice. This should have been done without any attempt to torture him in order to extort a confession. And brought Paul down. From the elevated castle or tower of Antonia. The council assembled commonly in the house of the high priest. And set him before them. He brought the prisoner to their bar, that they might have an opportunity to accuse him, and that thus the chief captain might learn the real nature of the charge against him. {b} "because he would" Ac 23:28 {++} "bands" "chain" {&} "appear" "Assemble" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 1 CHAPTER 23 Verse 1. And Paul, earnestly beholding. atenisav. Fixing his eyes intently on the council. The word denotes a fixed and earnest gazing; a close observation. See Lu 4:20. See Barnes "Ac 3:4". Paul would naturally look with a keen and attentive observation on the council. He was arraigned before them, and he would naturally observe the appearance, and endeavour to ascertain the character of his judges. Besides, it was by this council that he had been formerly commissioned to persecute the Christians, Ac 9:1,2. He had not seen them since that commission was given, he would naturally, therefore, regard them with an attentive eye. The result shows, also, that Paul looked at them to see what was the character of the men there assembled, and what was the proportion of Pharisees and Sadducees, Ac 23:6. The council. Greek, The sanhedrim, Ac 22:30. It was the great council composed of seventy elders, to whom was entrusted the affairs of the nation. See Barnes "Mt 2:4". Men and brethren. Greek, "Men, brethren;" the usual form of beginning an address among the Jews. See Ac 2:29. Hie addressed them still as his brethren. I have lived in all good conscience. I have conducted myself so as to maintain a good conscience. I have done what I believed to be right. This was a bold declaration, after the tumult, and charges, and accusations of the previous day, Ac 22; and yet it was strictly true. His persecutions of the Christians had been conducted conscientiously. Ac 26:9, "I verily thought with myself," says he, "that I ought to do many things contrary to the name of Jesus of Nazareth." Of his conscientiousness and fidelity in their service, they could bear witness. Of his conscientiousness since, he could make a similar declaration. And he, doubtless, meant to say, that as he had been conscientious in persecution, so he had been in his conversion, and in his subsequent course. And as they knew that his former life had been with a good conscience, they ought to presume that he had maintained the same character still. This was a remarkably bold appeal to be made by an accused man, and it shows the strong consciousness which Paul had of his innocence. What would have been the drift of Paul's discourse in proving this, we can only conjecture. He was interrupted, Ac 23:2; but there can be no doubt that he would have pursued such a course of argument as should tend to establish his innocence. Before God. Greek, To God. tw yew. He had lived to God, or with reference to his commands, so as to keep a conscience pure in his sight. The same principle of conduct he states more at length in Ac 4:16: "And herein do I excuse myself, to have always a conscience void of offence toward God and toward men." Until this day. Including the time before his conversion to Christianity, and after. In both conditions he was conscientious; in one, conscientious in persecution and error, though he deemed it to be right; in the other, conscientious in the truth. The mere fact that a man is conscientious does not prove that he is right, or innocent. See Barnes "Joh 16:2". {c} "I have lived" Ac 24:16; 2 Co 1:12; Heb 13:18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 2 Verse 2. And the High Priest Ananias. This Ananias was, doubtless, the son of Nebedinus, (Jos. Ant. xx. chap. v. § 3,) who was high priest when Quadratus, who preceded Felix, was president of Syria. He was sent bound to Rome by Quadratus, at the same time with Ananias, the prefect of the temple, that they might give an account of their conduct to Claudius Caesar. Josephus, Ant. b. xx. chap. vi. & 2. But in consequence of the intercession of Agrippa the Younger, they were dismissed, and returned to Jerusalem. Ananias, however, was not restored to the office of high priest; for, when Felix was governor of Judea, this office was filled by Jonathan, who succeeded Ananias. Josephus, Ant. b. xx. chap. x. Jonathan was slain in the temple itself, by the instigation of Felix, by assassins who had been hired for the purpose. This murder is thus described by Josephus, (Ant. b. xx. chap. viii. § 5 :) "Felix bore an ill-will to Jonathan, the high priest, because he frequently gave him admonitions about governing the Jewish affairs better than he did, lest complaints should be made against him, since he had procured of Caesar the appointment of Felix as procurator of Judea. Accordingly, Felix contrived a method by which he might get rid of Jonathan, whose admonitions had become troublesome to him. Felix persuaded one of Jonathan's most faithful friends, of the name Doras, to bring the robbers upon him, and to put him to death." This was done in Jerusalem. The robbers came into the city as if to worship God, and with daggers, which they had concealed under their garments, they put him to death. After the death of Jonathan, the office of high priest remained vacant, until king Agrippa appointed Ismael, the son of Fabi, to the office. Josephus, Ant. b. xx. chap. viii. § 8. It was during this interval, while the office of high priest was vacant, that the events which are here recorded took place. Ananias was then at Jerusalem; and as the office of high priest was vacant, and as he was the last person who had borne the office, it was natural that he should discharge, probably by common consent, its duties, so far at least as to preside in the sanhedrim. Of these facts Paul would be doubtless apprized; and hence what he said Ac 23:5 was strictly true, and is one of the evidences that Luke's history accords precisely with the peculiar circumstances which then existed. When Luke here calls Ananias "the high priest," he evidently intends not to affirm that he was actually such; but to use the word as the Jews did, as applicable to one who had been ill that office, and who, on that occasion, when the office was vacant, performed its duties. To smite him on the mouth. To stop him from speaking; to express their indignation at what he had said. The anger of Ananias was excited, because Paul affirmed that all that he had done had been with a good conscience. Their feelings had been excited to the utmost; they regarded him as certainly guilty; they deemed him to be an apostate; and they could not bear it that he, with such coolness and firmness, declared that all his conduct had been under the direction of a good conscience. The injustice of the command of Ananias is apparent to all. A similar instance of violence occurred on the trial of the Saviour, Joh 18:22. {a} "smite him on the mouth" Joh 18:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 3 Verse 3. God shall smite thee. God shall punish thee. God is just; and he will not suffer such a manifest violation of all the laws of a fair trial to pass unavenged. This was a remarkably bold and fearless declaration. Paul was surrounded by enemies. They were seeking his life; and he must have known that such declarations would have only excited their wrath, and made them more thirsty for his blood. That he could thus address the president of the council was not only strongly characteristic of the man, but was also a strong proof that he was conscious of innocence, and that justice was on his side. This expression of Paul, "God shall smite thee," is not to be regarded in the light of an imprecation, or as an expression of angry feeling, but of a prediction, or of a strong conviction on the mind of Paul, that a man so hypocritical and unjust as Ananias was, could not escape the vengeance of God. Ananias was slain, with Hezekiah his brother, during the agitation that occurred in Jerusalem, when the robbers, or Sicarii, under their leader Manahem, had taken possession of the city. He attempted to conceal himself in an aqueduct, but was drawn forth and killed. See Josephus, Jewish Wars, b. ii. chap. xvii. 8. Thus Paul's prediction was fulfilled. Thou whited wall. This is evidently a proverbial expression, meaning thou hypocrite. His hypocrisy consisted in his pretending to sit there to do justice; and yet, in commanding the accused to be smitten in direct violation of the law, he thus showed that his character was not what, by his sitting there, he professed it to be, but that of one determined to carry the purposes of his party, and of his own feelings. Our Saviour used a similar expression, to describe the hypocritical character of the Pharisees, Mt 23:27, when he compares them to whited sepulchres. A whited wall is a wall or enclosure that is covered with lime or gypsum, and that thus appears to be different from what it is, and thus aptly describes the hypocrite. Seneca (de Providentia, chap. 6) uses a similar figure to describe hypocrites: "They are sordid, base, and like their walls adorned only externally." See also Seneca, Epis. 115. For sittest thou, etc. The law required that justice should be done; and in order to that, it gave every man an opportunity of defending himself. See Barnes "Joh 7:51"; See Barnes "Pr 18:13"; See Barnes "Le 19:15, See Barnes "Ex 23:1, See Barnes "De 19:15, See Barnes "De 19:18". To judge me after the law. As a judge, to hear and decide the case according to the rules of the law of Moses. Contrary to the law. In violation of the law of Moses, Le 19:35, "Ye shall do no unrighteousness in judgment." {*} "shall smite" "will" {b} "contrary" Le 19:35; De 25:1,2; Joh 7:51 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 4 Verse 4. Revilest thou, etc. Dost thou reproach or abuse the high priest of God? It is remarkable that they who knew that he was not the high priest should have offered this language. He was, however, in the place of the high priest, and they might have pretended that respect was due to the office. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 5 Verse 5. Then said Paul, I wist not. I knew not; I was ignorant of the fact, that he was high priest. Interpreters have been greatly divided on the meaning of this expression. Some have supposed that Paul said it in irony; as if he had said, "Pardon me, brethren, I did not consider that this was the high priest. It did not occur to me, that a man who could conduct thus could be God's high priest." Others have thought (as Grotius) that Paul used these words for the purpose of mitigating their wrath, and as an acknowledgment that he had spoken hastily, and that it was contrary to his usual habit, which was not to speak evil of the ruler of the people. As if he had said, "I acknowledge my error and my haste. I did not consider that I was addressing him whom God had commanded me to respect." But this interpretation is not probable, for Paul evidently did not intend to retract what he had said. Dr. Doddridge renders it, "I was not aware, brethren, that it was the high priest," and regards it as all apology for having spoken in haste. But the obvious reply to this interpretation is, that if Ananias was the high priest, Paul could not but be aware of it. Of so material a point, it is hardly possible that he could be ignorant. Others suppose, that as Paul had been long absent from Jerusalem, and had not known the changes which had occurred there, he was a stranger to the person of the high priest. Others suppose that Ananias did not occupy the usual seat which was appropriated to the high priest, and that he was not clothed in the usual robes of office, and that Paul did not recognize him the high priest. But these interpretations are not probable. It is wholly improbable that, on such an occasion, the high priest, who was the presiding officer in the sanhedrim, should not be known to the accused. The true interpretation, therefore, I suppose is, that which is derived from the fact that Ananias was not then properly the high priest; that there was a vacancy in the office, and that he presided by courtesy, or in virtue of his having been formerly invested with that office. The meaning then will be, "I did not regard or acknowledge him as the high priest. I did not address him as such, since that is not his true character. Had he been truly the high Priest, even if he had thus been guilty of manifest injustice, I would not have used the language which I did. The office, if not the man, would have claimed respect. But as he is not truly and properly clothed with that office, and as he was guilty of manifest injustice, I did not believe that he was to be shielded in his injustice by the law which commands me to show respect to the proper ruler of the people." If this be the true interpretation, it shows that Luke, in this account, accords entirely with the truth of history. The character of Ananias, as given by Josephus; the facts which he has stated in regard to him, all accord with the account here given, and show that the writer of the "Acts of the Apostles" was acquainted with the history of that time, and has correctly stated it. For it is written. Ex 22:28. Paul adduces this to show that it was his purpose to observe the law; that he would not intentionally violate it; and that, if he had known Ananias to be high priest, he would have been restrained by his regard for the law from using the language which he did. Of the ruler of thy people. This passage had not any peculiar reference to the high priest, but it inculcated the general spirit of respect for those in office, whatever that office was. As the office of high priest was one of importance and authority, Paul declares here that he would not be guilty of showing disrespect for it, or of using reproachful language towards it. {+} "wist" "knew" {c} "written" Ex 22:28; Ec 10:20; 2 Pe 2:10; Jude 1:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 6 Verse 6. But when Paul perceived. Probably by his former acquaintance with the men who composed the council. As he had been brought up in Jerusalem, and had been before acquainted with the sanhedrim, Ac 9:2, he would have an acquaintance, doubtless, with the character of most of those present, though he had been absent from them for fourteen years, Ga 2:1. The one part, etc. That the council was divided into two parties, Pharisees and Sadducees. This was commonly the case, though it is uncertain which had the majority. In regard to the opinions of these two sects, See Barnes "Mt 3:7". He cried out, etc. The reasons why Paul resolved to take advantage of their difference of opinion were probably, (1.) that he saw that it was impossible to expect justice at their hands; and he, therefore, regarded it as prudent and proper to consult his safety, He saw, from the conduct of Ananias, and from the spirit manifested, Ac 23:4, that they, like the other Jews, had prejudged the case, and were driven on by blind rage and fury. (2.) His object was to show his innocence to the chief captain. To ascertain that was the purpose for which he had been arraigned. Yet that, perhaps, could be most directly and satisfactorily shown by bringing out, as he knew he could do, the real spirit which actuated the whole council, as a spirit of party strife, contention, and persecution. Knowing, therefore, how sensitive they were on the subject of the resurrection, he seems, to have resolved to do what he would not have done had they been disposed to hear him according to the rules of justice--to abandon the direct argument for his defence, and to enlist a large part, perhaps a majority of the council, in his favour. Whatever may be thought of the propriety of this course, it cannot be denied that it was a master-stroke of policy, and that it evinced a profound knowledge of human nature. I am a Pharisee. That is, I was of that sect among the Jews. I was born a Pharisee, and I ever continued while a Jew to be of that sect. In the main he agreed with them still. He did not mean to deny that he was a Christian, but that so far as the Pharisees differed from the Sadducees, he was in the main with the former. He agreed with them, not with the Sadducees, in regard to the doctrine of the resurrection, and the existence of angels and spirits. The son of a Pharisee. What was the name of his father is not known. But the meaning is, simply, that he was entitled to all the immunities and privileges of a Pharisee. He had, from his birth, belonged to that sect, nor had he ever departed from the great cardinal doctrines which distinguished that sect--the doctrine of the resurrection of the dead. Comp. Php 3:5. Of the hope and resurrection of the dead. That is, of the hope that the dead will be raised. This is the real point of the persecution and opposition to me. I am called in question. Gr., I am judged; that is, I am persecuted, or brought to trial. Orobio charges this upon Paul as an artful manner of declining persecution, unworthy the character of an upright and honest man. Chubb, a British Deist of the seventeenth century, charges it upon Patti as an act of gross "dissimulation, as designed to conceal the true ground of all the troubles that he had brought upon himself; and as designed to deceive and impose upon the Jews." He affirms also, that "St. Paul probably invented this pretended charge against himself, to draw over a party of the unbelieving Jews unto him." See Chubb's Posthumous Works, vol. ii. p. 238., Now, in reply to this we may observe, (1.) that there is not the least evidence that Paul denied that he had been, or was then, a Christian. An attempt to deny this, after all that they knew of him, would have been vain; and there is not the slightest hint that he attempted it. (2.) The doctrine of the resurrection of the dead was the main and leading doctrine which he had insisted on, and which had been to him the cause of much of his persecution. Ac 17:31,32; 1 Co 15; Ac 13:34 Ac 26:6,7,23,25. (3.) Paul defended this by an argument which he deemed invincible, and which constituted, in fact, the principal evidence of its truth--the fact that the Lord Jesus had been raised. That fact had given demonstration to the doctrine of the Pharisees, that the dead would rise. As Paul had everywhere proclaimed the fact that Jesus had been raised up, and as this had been the occasion of his being opposed, it was true that he had been persecuted on account of that doctrine. (4.) The real ground of the opposition which the Sadducees made to him, and of their opposition to his doctrine, was the additional zeal with which he urged this doctrine, and the additional argument which he brought far the resurrection of the dead. Perhaps the cause of the opposition of this great party among the Jews--the Sadducees--to Christianity, was the strong confirmation which the resurrection of Christ gave to the doctrine which they so much hated--the doctrine of the resurrection of the dead. It thus gave a triumph to their opponents among the Pharisees; and Paul, as a leading and zealous advocate of that doctrine, would excite their special hatred. (5.) All that Paul said, therefore, was strictly true. It was because he advocated this doctrine that he was opposed. That there were other causes of opposition to him might be true also; but still this was the main and prominent cause of the hostility. (6.) With great propriety, therefore, he might address the Pharisees, and say, "Brethren, the great doctrine which has distinguished you from the Sadducees is at stake. The great doctrine which is at the foundation of all our hopes--the resurrection of the dead--the doctrine of our fathers, of the Scriptures, of our sect, is in danger. Of that doctrine I have been the advocate. I have never denied it. I have endeavoured to establish it, and have everywhere defended it, and have devoted myself to the work of putting it on an imperishable basis among the Jews and the Gentiles. For my zeal in that I have been opposed. I have excited the ridicule of the Gentile, and the hatred of the Sadducee. I have thus been persecuted and arraigned; and for my zeal in this, in urging the argument in defence of it, which I have deemed most irrefragable--the resurrection of the Messiah--I have been persecuted and arraigned, and now cast myself on your protection against the mad zeal of the enemies of the doctrine of our fathers. Not only, therefore, was this an act of policy and prudence in Paul, but what he affirmed was strictly true, and the effect was as he had anticipated. {a} "a Pharisee" Ac 26:5; Php 3:5 {*} "of the hope" "concerning" {b} "the hope" Ac 24:15,21; 26:6; 28:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 7 Verse 7. A dissension. A dispute or difference. And the multitude. The council. Comp. Ac 14:4. The Pharisees embraced, as he desired and expected, his side of the question, and became his advocates, in opposition to the Saducees, who were arrayed against him. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 8 Verse 8. For the Sadducees say. They believe. No resurrection. Of the dead. By this doctrine they also understood that there was no future state, and that the soul did not exist after death. See Barnes "Mt 22:23". Neither angel. That there are no angels. They deny the existence of good or bad angels. See Barnes "Mt 3:7". Nor spirit. Nor soul. That there was nothing but matter. They were materialists, and supposed that all the operations which we ascribe to mind, could be traced to some modification of matter. The Sadducees, says Josephus, (Jewish war, b. ii. chap. viii. &. 14,) "take away the belief of the immortal duration of the soul, and the punishments and rewards in hades." "The doctrine of the Sadducees is this," says he, (Ant: b. xviii, chap. i. & 4,) "that souls die with the bodies." The opinion that the soul is material, and that there is nothing but matter in the universe, has been held by many philosophers, ancient and modern, as well as by the Sadducees. Confess both. Acknowledge, or receive both as true; i.e., that there is a future state, and that there are spirits distinct from matter, as angels, and the disembodied souls of men. The two points in dispute were, (1,) whether the dead would be raised and exist in a future state; and, (2,) whether mind was distinct from matter. The Sudducees denied both, and the Pharisees believed both. Their belief of the latter point was, that spirits existed in two forms--that of angels, and that of souls of men distinct from the body. {c} "Saducees say" Mt 22:23; Mr 12:18; Lu 20:27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 9 Verse 9. A great cry. A great clamour and tumult. The scribes. The learned men. They would naturally be the chief speakers. Of the Pharisees' part. Who were Pharisees; or who belonged to that party. The scribes were not a distinct sect, but might be either Pharisees or Sadducees. We find no evil in this man. No opinion which is contrary to the law of Moses; and no conduct in spreading the doctrine of the resurrection which we do not approve. The importance of this doctrine, in their view, was so great as to throw into the back ground all the other doctrines that Paul might hold; and provided this were propagated, they were willing, to vindicate and sustain him. A similar testimony was offered to the innocence of the Saviour by Pilate, Joh 19:6. But if a spirit or an angel, etc. They here referred, doubtless, to what Paul had said in Ac 22:17,18. He had declared that he had gone among the Gentiles in obedience to a command which he received in a vision in the temple. As the Pharisees held to the belief of spirits and angels, and to the doctrine that the will of God was often delivered to men by their agency, they were ready now to admit that he had received such a communication, and that he had gone among the Gentiles in obedience to it, to defend their great doctrine of the resurrection of the dead. We are not to suppose that the Pharisees had become the friends of Paul, or of Christianity. The true solution of their conduct doubtless is, that they were so inflamed with hatred against the Sadducees, that they were willing to make use of any argument against their doctrine. As the testimony of Paul might be turned to their account, they were willing to vindicate him. It is remarkable, too, that they perverted the statement of Paul in order to oppose the Sadducees. Paul had stated distinctly, Ac 22:17,18,) that he had been commanded to go by the Lord, meaning the Lord Jesus. He had said nothing of "a spirit, or an angel." Yet they would unite with the Sadducees so far as to maintain that he had received no such command from the Lord Jesus. But they might easily vary his statements, and suppose that an "angel or a spirit" had spoken to him, and thus made use of his conduct as an argument against the Sadducees. Men are not always very careful about the exact correctness of their statements, when they wish to humble a rival. Let us not fight against God. See Barnes "Ac 5:39". These words are wanting in many MSS. and in some of the ancient versions. The Syriac reads it, "If a spirit or an angel have spoken to him, what is there in this?" i.e., what is there unusual or wrong. {a} "no evil" Ac 25:25; 26:31 {b} "spirit" Ac 22:17,18 {c} "not fight" Ac 5:39 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 10 Verse 10. A great dissension. A great tumult, excitement, or controversy. Into the castle. See Barnes "Ac 21:34". {*} "dissension" "disturbance" {+} "chief captain" "commander" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 11 Verse 11. The Lord stood by him. Evidently the Lord Jesus. See Barnes "Ac 1:24". Comp. Ac 22:18. The appearance of the Lord in this case was a proof that he approved the course which Paul had taken before the sanhedrim. Be of good cheer. It would not be remarkable if Paul, by these constant persecutions, should be somewhat dejected in mind. The issue of the whole matter was as yet doubtful. In these circumstances, it must have been peculiarly consoling to him to hear these words of encouragement from the Lord Jesus, and this assurance that the object of his desires should be granted, and that he would be permitted to bear the same witness of him in Rome. Nothing else can comfort and sustain the soul in trials, and persecutions, but evidence of the approbation of God, and the promises of his gracious aid. Bear witness also at Rome. This had been the object of his earnest wish, Ro 1:10; 15:23,24, and this promise of the Lord Jesus was fulfilled, Ac 28:30,31. The promise which was here made to Paul was not directly one of deliverance from the present persecution, but it implied that, and made it certain. {d} "stood by him" Ps 46:1,7; Ac 18:9; 27:23,24 {++} "good cheer" "courage" {&} "witness" "testify" {e} "Rome" Ac 28:30,31; Ro 1:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 12 Verse 12. Certain of the Jews. Some of the Jews. They were more than forty in number, Ac 23:13. Banded together. Made an agreement, or compact. They conspired to kill him. And bound themselves under a curse. See the margin. The Greek is, "they anathematized themselves;" i.e., they bound themselves by a solemn oath. They invoked a curse on themselves, or devoted themselves to destruction, if they did not do it. Lightfoot remarks, however, that they could be absolved from this vow by the Rabbins, if they were unable to execute it. Under various pretences they could easily be freed from such oaths, and it was common to take them; and if there was any difficulty in fulfilling them, they could easily apply to their religious teachers and be absolved. That they would neither eat nor drink. That is, that they would do it as soon as possible. This was a common form of an oath, or curse, among the Jews. Sometimes they only vowed abstinence from particular things, as from meat or wine. But in this case, to make the oath more certain and binding, they vowed abstinence from all kinds of food and drink till they had killed him. Who these were--whether their were Sadducees or not--is not mentioned by the sacred writer. It is evident, however, that the minds of the Jews were greatly inflamed against Paul; and as they saw him in the custody of the Roman tribune, and as there was no prospect that he would punish him, they resolved to take the matter into their own hands. Michaelis conjectures that they were of the number of the Sicarii, or cut-throats, with which Judea then abounded. See Barnes "Ac 21:38". It is needless to remark that this was a most wicked oath. It was a deliberate purpose to commit murder; and it shows the desperate state of morals among the Jews at that time, and the infuriated malice of the people against the apostle. {|} "Certain" "Some" {f} "Certain" Ac 23:21,30; 25:3 {1} "oath" "with an oath of execration" {g} "till" Ps 31:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 13 Verse 13. Which had made this conspiracy. This oath, sunwmosian, this agreement or compact. This large number of desperate men, bound of by so solemn an oath, would be likely to be successful; and the life Paul was therefore in peculiar danger. The manner in which they purposed to accomplish their design is stated in Ac 23:15. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 14 Verse 14. And they came, etc. Probably by a deputation. To the chief priests and elders. The members of the great council, or sanhedrim. It is probable that the application was made to the party of the Sadducees, as the Pharisees had shown their determination to defend Paul. They would have had no prospect of success had they attacked the castle; and they therefore devised this ingenious mode of obtaining access to Paul, where they might easily despatch him. Under a great curse. Greek, "We have anathematized ourselves with an anathema." We have made the vow as solemn as possible. {h} "Chief Priests" Hos 4:9 {**} "slain" "killed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 15 Verse 15. Ye, with the council. With the concurrence or request of the sanhedrim. It was only by such a request that they had any hope that the chief captain would remove Paul from the castle. Signify to the chief captain. Send a message or request to him. That he bring him down unto you. That he bring him from the castle to the usual place of the meeting of the sanhedrim. As this was at some distance from the castle, or tower of Antonia, where Paul was, they supposed it would be easy to waylay him, and take his life. Tomorrow. This is wanting in the Syriac, Vulgate, and Ethiopic versions. It is, however, probably the correct reading of the text, as it would be necessary to convene the council, and make the request of the tribune, which might require the whole of one day. As though ye would enquire, etc. This request appeared so reasonable that they did not doubt that the tribune would grant it to the council. And though it was obviously a false and wicked pretence, yet these conspirators knew the character of the persons to whom they addressed themselves so well, that they did not doubt that they would prevail On the council to make the request. Public justice must have been deeply fallen, when it was known that such an iniquitous request could be made with the certain prospect of success. Or ever he come near. Before he comes near to the sanhedrim. The great council will thus not be suspected of being privy to the deed. We will waylay him, and murder him in the way. The plan was well laid; and nothing but the interposition of Providence could have prevented its execution. {+} "chief captain" "Commander" {++} "perfectly" "exactly" {+++} "ever" "before" {i} "ready to kill" Ps 21:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 16 Verse 16. Paul's sister's son. This is all we know of the family of Paul. Nor do we know for what purpose he was at Jerusalem. It is possible that Paul might have a sister residing there; though, as Paul had been sent there formerly for his education, it seems more probable that this young man was sent there for the same purpose. Entered into the castle. Paul had the privileges of a Roman citizen; and as no well-founded charge had been laid against him, it is probable that he was not very closely confined, and that his friends might have free access to him. {a} "he went" 2 Sa 17:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 17 Verse 17. Called one of the centurions. Who might at that time have had special charge of the castle, or been on guard. Paul had the most positive assurance that his life would be spared, and that he would yet see Rome; but he always understood the Divine promises and purposes as being consistent with his own efforts, and with all proper measures of prudence and diligence in securing his own safety. He did not rest merely on the Divine promise without any effort of his own; but he took encouragement from those promises to put forth his own exertions for security and for salvation. {b} "Paul called" Pr 22:3; Mt 10:16 {*} "chief captain" "commander" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 18 Verse 18. And prayed me. And asked me. {c} "prisoner" Ac 18:17; Eph 3:1; 4:1; Phm 1:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 19 Verse 19. Took him by the hand. As an expression of kindness and civility. He did it to draw him aside from the multitude, that he might communicate his message privately. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 20 Verse 20. And he said, etc. In what way this young man had received intelligence of this, we can only conjecture. It is not improbable that he was a student under some one of the Jewish teachers, and that he might have learned it of him. It is not at all probable that the purpose of the forty men would be very closely kept. Indeed, it is evident that they were not themselves very anxious about concealing their oath, as they mentioned it fully to the chief priests and elders, Ac 23:14. {d} "have agreed" Ac 23:12 {+} "perfectly" "exactly" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 21 Verse 21. Looking for a promise from thee. Waiting for you consent to bring him down to them. {e} "yield unto them" Ex 23:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 22 Verse 22. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 23 Verse 23. And he called unto him two centurions, etc. Each centurion had under him one hundred men. The chief captain resolved to place Paul beyond the power of the Jews, and to protect him as became a Roman citizen. Two hundred soldiers. These foot-soldiers were designed only to guard Paul till he was safely out of Jerusalem. The horsemen only were intended to accompany him to Caesarea. Ac 23:32. And horsemen. These were commonly attached to foot-soldiers. In this case, however, they were designed to attend Paul to Caesarea. And spearmen. dexiolabouv. This word is found nowhere else in the New Testament, and occurs in no classic writer. It properly means those who take, or apprehend by the right hand; and might be applied to those who apprehend prisoners, or to those who hold a spear or dart in the right hand for the purpose of throwing it. Some have conjectured that it should be read dexiobolouv, --those who cast or throw [a spear] with the right hand. So the Vulgate, the Syriac, and the Arabic understand it. They were probably those who were armed with spears or darts, and who attended on the tribune as a guard. At the third hour of the night. At nine o'clock. This was in order that it might be done with secrecy, and to elude the band of desperadoes that had resolved to murder Paul. If it should seem that this guard was very numerous for one man, it should be remembered, (1.) that the number of those who had conspired against him was also large; and, (2.) that they were men accustomed to scenes of blood, of desperate characters, and who had solemnly sworn that they would take his life. In order, therefore, to deter them effectually from attacking the guard, it was made very numerous and strong, and nearly five hundred men were appointed to guard Paul as he left Jerusalem. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 24 Verse 24. And provide them beasts. One for Paul, and one for each of his attendants. The word translated beasts--kthnh of a general character, and may be applied either to horses, to camels, or to asses. The latter were most commonly employed in Judea. Unto Felix the governor. The governor of Judea. His place of residence was Caesarea, about sixty miles from Jerusalem. See Barnes "Ac 8:40". His name was Antonius Felix, and was a freedman of Antonia, the mother of the emperor Claudius. He was high in the favour of Claudius, and was made by him governor of Judea. Josephus calls him Claudius Felix. He had married three wives in succession that were of royal families, one of whom was Drusilla, afterwards mentioned in Ac 23:24, who was sister to king Agrippa. Tacitus (Hist. v. 9) says, that he governed with all the authority of a king, and the baseness and insolence of a slave. "He was an unrighteous governor, a base, mercenary, and bad man." (Clarke.) See his character further described See Barnes "Ac 24:25". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 25 Verse 25. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 26 Verse 26. Unto the most excellent governor Felix. The most honoured, etc. This was a mere title of office. Greeting. A term of salutation in an epistle wishing health, joy, and prosperity. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 27 Verse 27. Should have been killed of them. Was about to be killed by them. The life of Paul had been twice endangered in this manner, Ac 21:30; 23:10. With an army. With a band of soldiers, Ac 23:10. {f} "this man" Ac 21:33; 24:7 {++} "taken of the Jews" "seized by" {&} "should have been killed" "would" {|} "army" "with the soldiers" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 28 Verse 28. No Barnes text on this verse. {g} "And when" Ac 22:30 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 29 Verse 29. Questions of their law. So he understood the whole controversy to be. Worthy of death. By the Roman law. He had been guilty of no crime against the Roman people. Or of bonds. Of chains, or of confinement. {*) "accused of" "Concerning" {a} "questions" Ac 18:15; 25:19 {b} "laid" Ac 26:31 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 30 Verse 30. No Barnes text on this verse. {c} "when it was told" Ac 23:20,21 {d} "gave commandment" Ac 24:8; 25:6 {+} "straightway" "immediately" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 31 Verse 31. To Antipatris. This town was anciently called Cafar-Saba. Josephus says (Antiq. xiii. 23,) that it was about seventeen miles from Joppa. It was about twenty-six miles from Caesarea, and of course about thirty-five from Jerusalem. Herod the Great changed the name to Antipatris, in honour of his father Antipater. It was situated in a fine plain, and watered with many springs and fountains. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 32 Verse 32. They left the horsemen. As they were then beyond the danger of the conspirators, the soldiers who had guarded them thus far returned to Jerusalem. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 33 Verse 33. No Barnes text on this verse. {e} "epistle" Ac 23:25-30 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 34 Verse 34. Of what province he was. Greek, Of what heparchy eparciav he was. He knew from the letter of Lysias that he was a Roman, but he was not informed of what place or province he was. This he doubtless did in order to ascertain whether he properly belonged to his jurisdiction. Roman provinces were districts of country which were entrusted to the jurisdiction of procurators. How far the jurisdiction of Felix extended is not certainly known. It appears, however, that it included Cilicia. Was of Cilicia. Tarsus, the birthplace of Paul, was in this province, Ac 21:39. {f} "Cilicia" Ac 21:39 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 23 - Verse 35 Verse 35. In Herod's judgment hall. Greek, In the praetorium of Herod. The word here used denoted, formerly, the tent of the Roman praetor; and as that was the place where justice was administered, it came to be applied to halls, or courts of justice. This had been reared probably by Herod the Great as his palace, or as a place for administering justice. It is probable also that prisons, or places of security, would be attached to such places. {g} "accusers" Ac 24:1; 25:16 {h} "Herod's" Mt 27:27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 1 CHAPTER 24 Verse 1. And after five days. This time was occupied, doubtless, in their receiving the command to go to Caesarea, and in making the necessary arrangements. This was the twelfth day after his arrival at Jerusalem. See Ac 24:11. Ananias the High Priest. See Barnes "Ac 23:2". Descended. Came down from Jerusalem. This was the usual language when a departure from Jerusalem was spoken of. See Barnes "Ac 15:1". With a certain orator named Tertullus. Appointed to accuse Paul. This is a Roman name, and this man was doubtless a Roman. As the Jews were, to a great extent, ignorant of the Roman customs and laws, and of their mode of administering justice, it is not improbable that they were in the habit of employing Roman lawyers to plead their causes. Who informed the governor against Paul. Who acted as the accuser, or who managed their cause before the governor. {i} "Ananias" Ac 23:2; 25:2 {k} "who informed" Ps 11:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 2 Verse 2. And when he was called forth. When Paul was called forth from prison. See Ac 23:35. We enjoy great quietness. This was said in the customary style of flatterers and orators, to conciliate his favour, and is strikingly in contrast with the more honest and straightforward introduction in the reply of Paul, Ac 24:10. Though it was said for flattery, and though Felix was in many respects an unprincipled man, yet it was true that his administration had been the means of producing much peace and order in Judea, and that he had done many things that tended to promote their welfare. In particular, he had arrested a band of robbers, with Eleazar at their head, whom he had sent to Rome to be punished, (Jos. Ant. b. xx. chap. viii.;) he had arrested the Egyptian false prophet, who had led out four thousand men into the wilderness, and who threatened the peace of Judea, See Barnes "Ac 21:38"; and he had repressed a sedition which arose between the inhabitants of Caesarea and of Syria. Jos. Jewish Wars, b. ii. chap. xiii. 2. Very worthy deeds. Acts that tended much to promote the peace and security of the people. He referred to those which have just been mentioned as having been accomplished by Felix, particularly his success in suppressing riots and seditions; and as, in the view of the Jews, the case of Paul was another instance of a similar kind, he appealed to him with the more confidence that he would suppress that also. By thy providence. By thy foresight, skill, vigilance, prudence. {l} "worthy deeds" Ps 12:2 {++} "providence" "prudence" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 3 Verse 3. We accept it always. We admit that it is owing to your vigilance, and we accept your interposition to promote peace, with gratitude. Always, and in all places. Not merely in your presence, but we always acknowledge that it is owing to your vigilance that the land is secure. "What we now do in your presence, we do also in your absence; we do not commend you merely when you are present." (Wetstein.) Most noble Felix. This was the title of office. With all thankfulness. In this, there was probably sincerity, for there was no doubt that the peace of Judea was owing to Felix. But at the same time that he was an energetic and vigilant governor, it was also true that he was proud, and avaricious, and cruel. Josephus charges him with injustice and cruelty in the case of Jonathan, the high priest, (Ant. b. xx. chap. viii. § 5;) and Tacitus, (Hist. b. v. ch. 9,) and Suetonius, (Life of Claudius, ch. 28,) concur in the charge. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 4 Verse 4. Be not further tedious unto thee. By taking up your time with an introduction, and with commendation. {&} "tedious" "troublesome" {|} "clemency" "goodness" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 5 Verse 5. We have found this man a pestilent fellow. loimon. This word is commonly applied to a plague, or pestilence; and then to a man who corrupts the morals of others, or who is turbulent, and an exciter of sedition. Our translation somewhat weakens the force of the original expression. Tertullus did not say that he was a pestilent fellow, but that he was the very pestilence itself. In this he referred to their belief, that he had been the cause of extensive disturbances everywhere among the Jews. And a mover of sedition. An exciter of tumult. This they pretended he did by preaching doctrines contrary to the laws and customs of Moses, and exciting the Jews to tumult and disorder. Throughout the world. Throughout the Roman empire, and thus leading the Jews to violate the laws, and to produce tumults, riots, and disorder. And a ringleader. prwtostathn. This word occurs nowhere else in the New Testament. It is properly a military word, and denotes one who stands first in an army, a standard-bearer, a leader, or commander. The meaning is, that Paul had been so active, and so prominent in preaching the gospel, that he had been a leader, or the principal person, in extending the sect of the Nazarenes. Of the sect. The original word here airesewv is the word from which we have derived the term heresy. It is, however, properly translated sect, or party, and should have been so translated in Ac 24:14. See Barnes "Ac 5:17". Of the Nazarenes. This was the name usually given to Christians by way of contempt. They were so called because Jesus was of Nazareth. {a} "fellow" Lu 23:2; Ac 6:13; 16:20; 17:6; 21:28; 1 Pe 2:18,19 {*} "sedition" "insurrection" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 6 Verse 6. Who also hath gone about. Who has endeavoured. To profane the temple. This was a serious, but unfounded charge. It arose from the gross calumny of the apostle, when they pretended that he had introduced Greeks into that sacred place, Ac 21:28. To this charge the apostle replies in Ac 24:18. And would have judged. That is, would have condemned and punished. According to our law. Their law, which forbade the introduction of strangers into the temple. {+} "about" "attempted" {b} "profane" Ac 19:37; 21:28 {++} "took" "seized" {c} "according" Joh 18:31 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 7 Verse 7. But the chief captain, etc. Tertullus pretends that they would have judged Paul righteously, if Lysias had not interposed; but the truth was, that, without regard to law or justice, they would have murdered him on the spot. {d} "chief captain" Ac 21:33 {&} "chief captain" "commander" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 8 Verse 8. Commanding his accusers, Ac 23:30. By examining of whom. That is, the Jews who were then present. Tertullus presented them as his witnesses of the truth of what he had said. It is evident that we have here only the summary or outline of the speech which Tertullus made. It is incredible that a Roman rhetorician would have, on such an occasion, delivered an address so brief, so meager, and so destitute of display as this. But it is doubtless a correct summary of his address, and contains the leading points of the accusation. It is customary for the sacred writers, as for other writers, to give only the outline of discourses and arguments. Such a course was inevitable, unless the New Testament had been swelled to wholly undue proportions. {e} "accusers" Ac 23:30 {|} "take knowledge" "Gain" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 9 Verse 9. And the Jews also assented. The Jews who had accompanied Tertullus to Caesarea. They had gone as the accusers of Paul; and they bore testimony, when called upon, to the truth of all that the orator had said. Whether they were examined individually or not, is not declared. In whatever way their testimony was arrived at, they confirmed unanimously the accusation which he had brought against Paul. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 10 Verse 10. Had beckoned unto him to speak. Either by a nod or by the hand. Hast been of many years. Felix and Cumanus had been joint-governors of Judea; but after Cumanus had been condemned for his bad administration of the affairs, the government fell entirely into the hands of Felix. This was about seven years before Paul was arraigned before him, and with might be called many years, as he had been long enough there to become acquainted the customs and habits of the Jews; and it might also be called long in comparison with the short time which any of his immediate predecessors had held the office. See Josephus, Ant. b. xx. ch. vi., vii. A judge. This word is evidently used here in the sense of magistrate, or one appointed to administer the affairs of government. To determine litigated matters was, however, one part of his office. It is remarkable that Paul did not begin his speech as Tertullus had done, by any flattering address, or by any of the arts of rhetoric. He founded his plea on the justice of his cause, and on the fact, that Felix had had so much experience on the affairs of Judea, that he was well qualified to understand the merits of the case, and to judge impartially. Paul was well acquainted with his character, See Barnes "Ac 24:25" and would not by flattering words declare that which was not strictly true. I do the more cheerfully, etc. Since you are so well acquainted with the customs and habits of the Jews, I the more readily submit the case to your disposal. This address indicated great confidence in the justice of his cause; and was the language of a man bold, fearless, and conscious of his innocence. {1} "governor" "Felix, made Procurator over Judea, A.D. 53" {f} "answer" 1 Pe 3:15 {+} "myself" "make my defence" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 11 Verse 11. Because that thou mayest understand. Greek, "Thou being able to know." That is, he could understand or know, by taking the proper evidence. Paul does not mean to say that Felix could understand the case, because he had been many years a judge of that nation. That fact would qualify him to judge correctly, or to understand the customs of the Jews. But the fact that he had been but twelve days in Jerusalem, and had been orderly and peaceable there, Felix could ascertain only by the proper testimony. The first part of Paul's defence Ac 24:11-13 consists in an express denial of what they alleged against him. Are yet but twelve days. Beza reckons these twelve days in this manner: The first was that on which he came to Jerusalem, Ac 21:15. The second he spent with James and the apostles, Ac 21:18. Six days were spent in fulfilling his vow, Ac 21:21,26. On the ninth day the tumult arose, being the seventh day of his vow, and on this day he was rescued by Lysias, Ac 21:27; 22:29. The tenth day he was before the sanhedrim, Ac 22:30; 23:10. On the eleventh the plot was laid to take his life; and on the same day, at evening, he was removed to Caesarea. The days on which he was confined at Caesarea are not enumerated, since his design in mentioning the number of days was to show the improbability that, in that time, he had been engaged in producing a tumult; and it would not be pretended that he had been so engaged while confined in a prison at Caesarea. The defence of Paul here is, that but twelve days occurred from the time that he went to Jerusalem, till he was put under the custody of Felix; and that during so short a time it was wholly improbable that he would have been able to excite sedition. For to worship. This farther shows that the design of Paul was not to produce sedition. He had gone up for the peaceful purpose of devotion, and not to produce riot and disorder. That this was his design in going to Jerusalem, or at least a part of his purpose, is indicated by the passage in Ac 20:16. It should be observed, however, that our translation conveys an idea which is not necessarily in the Greek--that this was the design of his going to Jerusalem. The original is, "Since I went up to Jerusalem worshipping," proskunhswn i.e., he was actually engaged in devotion when the tumult arose. But his main design m going to Jerusalem, was to convey to his suffering countrymen there the benefactions of the Gentile churches. See Ac 24:17; Ro 15:25,26. {h} "neither found me" Ac 25:8; 28:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 12 Verse 12. And they neither found me, etc. The first charge of Tertullus against Paul was, Ac 24:5, that he was "a pestilent fellow, and a mover of sedition." The charge of his being a pest was so general, that Paul did not think it necessary to attempt to refute it. To the specification, that he was a mover of sedition, he replies by a firm denial, and by a solemn declaration that they had not found him in any synagogue, or in the city, or in the temple, either disputing or exciting a tumult. His conduct there had been entirely peaceable; and they had no right to suppose that it had been otherwise anywhere. {h} "neither found me" Ac 25:8; 28:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 13 Verse 13. Neither can they prove the things, etc. That is, that I am a mover of sedition, or a disturber of the peace of the people. This appeal he boldly makes; he challenges investigation; and as they did not offer to specify any acts of disorder or tumult excited by him, this charge falls of course. {i} "prove the things" 1 Pe 3:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 14 Verse 14. But this I confess, etc. The next specification in the charge of Tertullus was, Ac 24:5, that he was "a ringleader of the sect of the Nazarenes." To this, Paul replies in this and the two following verses. Of this reply we may observe, (1.) that he does not stoop to notice the contempt implied in the use of the word Nazarenes. He was engaged in a more important business than to contend about the name which they chose to give to Christians. (2.) He admits that he belonged to that sect or class of people. That he was a Christian he neither denied, nor was disposed to deny. (3.) He maintains that in this way he is still worshipping the God of his fathers. Of this, the fact that he was engaged in worship in the temple, was sufficient proof. (4.) He shows them that he believed only what was written in the law and the prophets; that this involved the main doctrine of their religion--the hope of the resurrection of the dead, Ac 24:15; and that it was his constant and earnest desire to keep a pure conscience in all things, Ac 24:16. These are the points of his defence to this second charge, and we shall see that they fully meet and dispose of the accusation. After the way. After the manner or mode of worship. Which they call heresy. This translation does not express to us the force of the original. We have attached to the word heresy an idea which is not conveyed by the Greek word, and now commonly understand by it, error of doctrine. In Paul's answer here, there is an explicit reference to their charge, which does not appear in our version. The charge of Tertullus was, that he was the ringleader of the sect thv airesewv of the Nazarenes, Ac 24:5. To this, Paul replies, "After the way which they call sect, (airesin, not error of doctrine, but after a way which they maintain is producing division or schism,) so worship I the God of my fathers." Paul was not ashamed to be called a follower of that sect or party among the Jewish people. Nor should we be ashamed to worship God in a mode that is called heresy or schism, if we do it in obedience to conscience and to God. So worship I. I continue to worship. I have not departed from the characteristic of the Jewish people, the proper and public acknowledgment of the God of the Jews. The God of my fathers. My fathers' God; Jehovah; the God whom my Jewish ancestors adored. There is something very touching in this, and fitted to find its way to the heart of a Jew. He had introduced no new object of worship, (comp. De 13:1-5;) he had not become a follower of a false or foreign God; and this fact was really a reply to their charge, that he was setting up a new sect in religion. The same thing Paul affirms of himself in 2 Ti 1:3: "I thank God, whom I serve from my forefathers with a pure conscience." Believing all things, etc. Particularly respecting the Messiah. So he more fully explains his meaning in his speech before king Agrippa, Ac 26:23. In the Law and in the Prophets. Commanded in the law of Moses, and foretold by the prophets. That Paul had ever disbelieved any of these things, they could not prove; and his whole course had shown that he fully credited the sacred records. Most of his arguments in defending Christianity had been drawn from the Jewish writings. {*} "heresy" "A sect" {a} "worship" Mic 4:5 {b} "God of my fathers" 2 Ti 1:3 {c} "written in the law" Lu 24:27; Ac 26:22; 28:23 {d} "in the prophets" Mt 22:40; Lu 16:16; Joh 1:45; Ac 13:15; Ro 3:21 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 15 Verse 15. And have hope toward God. Having a hope of the resurrection of the dead, which arises from the promises of God. Which they themselves, etc. That is, the Pharisees. Perhaps he designated in this remark the Pharisees who were present, he held nothing in this great cardinal point, which they did not also hold. For the reasons why Paul introduced this point so prominently, and the success of thus introducing it, See Barnes "Ac 23:1, also Ac 23:2-9. Both the just and unjust. Of the righteous and the wicked; that is, of all the race. As they held this, they could not arraign him for holding it also. {e} "hope toward God" Ac 23:6; 26:6,7; 28:20 {+} "allow" "admit" {f} "resurrection of the dead" Da 12:2; Joh 5:28,29; 1 Co 15:12-27 Re 20:6,13 {++} "unjust" "righteous and unrighteous" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 16 Verse 16. And herein. In this, or for this purpose. Do I exercise myself. askw. I accustom or employ myself; I make it my constant aim and endeavour. It is the purpose of my constant study. Paul often appeals to his conscientiousness as the leading habit of his life. Even before his conversion he endeavoured to act according to the dictates of conscience. See Ac 26:9. Comp. Php 3:5,6. To have always a conscience, etc. To do that which is right, so that my conscience shall approve of it, and never reproach me. Void of offence. aroskopon. That which is inoffensive, or which does not cause one to stumble or fall. lie means, that he endeavoured to keep his conscience so enlightened and pure in regard to duty, and that he acted according to its dictates in such a way, that his conduct should not be displeasing to God, or injurious to man. To have such a conscience implies two things: (1.) That it be enlightened or properly informed in regard to truth and duty; and, (2,) that that which is made known to be right should be honestly and faithfully performed. Without these two things, no man can have a conscience that shall be inoffensive and harmless. Toward God. In an honest endeavour to discharge all the duties of public and private worship, and to do constantly what he requires. In believing all that he has spoken; doing all that he requires; and offering to him the service which he approves. Toward men. In endeavouring to meet all the demands of justice and mercy; to advance their knowledge, happiness, and salvation; so that I may look back on my life with the reflection that I have done all that I ought to have done, and all that I could do, to promote the welfare of the whole human family. What a noble principle of conduct was this! How devoted, and how pure! How unlike the conduct of those who live to gratify debasing sensual appetites, or for gold or honour; and who pass their lives in such a manner as to offer the grossest offence to God, and to do the most injury to man! The great and noble aim of Paul was to be pure; and no slander of his enemies, no trials, persecutions, or perils, and no pains of dying, could take away the approving voice of conscience. Alike in his travels, and in his persecutions; among friends and foes; when preaching in the synagogue, the city, or the desert; or when defending himself before governors and kings, he had this testimony of a self-approving mind. Happy they who thus frame their lives. And happy will be the end of a life where this has been the grand object of the journey through this world. {g} "have always" Ac 23:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 17 Verse 17. Now after many years. After many years' absence. Paul here commences a reply to the charges of Tertullus, that he had endeavoured to profane the temple, Ac 24:6. He begins by saying that his design in coming up to Jerusalem was to bring to them needed aid in a time of distress. It would be absurd to suppose, therefore, that his object in coming was to violate the customs of the temple, and to defile it. I came to bring. See Ac 11:29,30. See Barnes "Ro 15:25". Alms. Charities; the gift of the churches. To my nation. Not to all the nation; but to the poor saints or Christians who were in Judea, and who were suffering much by persecutions and trials. And offerings. The word used here properly denotes an offering or gift of any kind; but it is usually applied to an oblation, or offering made to God in the temple--a thank-offering, a sacrifice. This is probably its meaning here. He came to bring aid to his needy countrymen, and an offering to God; and it was, therefore, no part of his purpose to interfere with, or to profane the worship of the temple. {h} "to bring alms" Ac 11:29,30; 20:16; Ro 15:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 18 Verse 18. Certain Jews from Asia. Ac 21:27. Found me purified in the temple. Ac 21:26,27. They found me engaged in the sacred service of completing the observance of my vow. Neither with multitude. Not having introduced a multitude with me--in a quiet and peaceful manner. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 19 Verse 19. Who ought to have been here, etc. They were the proper witnesses; as they had stayed away, it showed that they were not prepared to undergo a strict examination. Paul, therefore, justly complains that the very persons who alone could testify against him were absent, and showed that there was really no well-founded charge against him. They alone could testify as to anything that occurred in the temple; and as they were not present, that charge ought to be dismissed. {i} "here before thee" Ac 25:16 {&} "object" "accuse me" {|} "ought" "anything" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 20 Verse 20. Or else. Since they are not here to witness against me in regard to what occurred in the temple, let these here present bear witness against me, if they can, in regard to any other part of my conduct. This was a bold appeal, and it showed his full consciousness of innocence. Let these same here say. The Jews who are here present. Any evil doing. Any improper conduct, or any violation of the law. While I stood before the council. The sanhedrim, Ac 23:1-10. As they were present there, Paul admits that they were competent to bear witness to his conduct on that occasion; and calls upon them to testify, if they could, to any impropriety in his conduct. {&} "evil doing" "crime" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 21 Verse 21. Except it be for this one voice. For this one expression, or decimation. This was what Paul had said before the council--the main thing on which he had insisted; and he calls on them to testify to this, and to show, if they could, that in this declaration he had been wrong. Chubb and other infidels have supposed that Paul here acknowledges that he was wrong in the declaration which he made, when he said, that he was called in question for the doctrine of the resurrection of the del (Ac 23:6,) and his conscience reproached him for appearing to be time-serving, and for concealing the true cause of offence against him; and for attempting to take advantage of their divisions of sentiment, and endeavouring to produce discord in the council. But against this interpretation we may urge the following considerations: (1.) Paul wished to fix their attention on the main thing which he had said before the council. (2.) It was true, as has been shown on the passage, (Ac 23:1-10), that this was the principal doctrine which Paul had been defending. (3.) If they were prepared to witness against him for holding and teaching the resurrection of the dead as a false or evil doctrine, he called on them to do it. As this had been the only thing which they had witnessed before the council, he calls on them to testify to what they knew only, and to show, if they could, that this was wrong. Touching the resurrection, etc. Respecting the resurrection, Ac 23:6. {*} "one voice" "declaration" {+} "cried" "proclaimed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 22 Verse 22. Having more perfect knowledge of that way. Our translation of this verse is very obscure, and critics are divided about the proper interpretation of the original. Many (Erasmus, Luther, Michaelis, Morus, etc.) render it, "Although he had a more perfect knowledge of the Christian doctrine than Paul's accusers had, yet he deferred the hearing of the cause till Lysias had come down." They observe, that he might have obtained this knowledge, not only from the letter of Lysias, but from public rumour, as there were doubtless Christians at Caesarea. They suppose that he deferred the cause, either with the hope of receiving a bribe from Paul, (comp. Ac 24:26,) or to gratify the Jews with his being longer detained as a prisoner. Others, among whom are Beza, Grotius, Rosenmuller, and Doddridge, suppose that it should be rendered, "He deferred them, and said, After I have been more accurately informed concerning this way, when Lysias has come down, I will hear the cause." This is doubtless the true interpretation of the passage, and it is rendered more probable by the fact that Felix sent for Paul, and heard him concerning the faith of Christ, (Ac 24:24,) evidently with a design to make himself better acquainted with the charges against him, and the nature of his belief. Of that way. Of the Christian religion. This expression is repeatedly used by Luke to denote the Christian doctrine. See Barnes "Ac 9:2". He deferred them. He put them off; he postponed the decision of the case; he adjourned the trial. When Lysias, etc. Lysias had been acquainted with the excitement and its causes, and Felix regarded him as an important witness in regard to the true nature of the charges against Paul. I will know the uttermost, etc. I shall be fully informed and prepared to decide the cause. {a} "Lysias" Ac 24:7 {+} "chief captain" "commander" {&} "I will know" "I will determine" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 23 Verse 23. And he commanded, etc. It is evident from this verse, that Felix was disposed to show Paul all the favours that were consistent with his safe keeping. He esteemed him to be a persecuted man, and doubtless regarded the charges against him as entirely malicious. What was Felix's motive in this cannot be certainly known. It is not improbable, however, that he detained him, (1.) to gratify the Jews by keeping him in custody as if he were guilty; and, (2.) that he hoped the friends of Paul would give him money to release him. Perhaps it was for this purpose that he gave orders that his friends should have free access to him, that thus Paul might be furnished with the means of purchasing his freedom. {b} "liberty" Ac 27:3; 28:16 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 24 Verse 24. Felix came with his wife Drusilla. Drusilla was the daughter of Herod Agrippa the elder, and was engaged to be married to Epiphanes, the son of king Antiochus, on condition that he would embrace the Jewish religion; but as he afterwards refused to do that, the contract was broken off. Afterwards she was given in marriage, by her brother Agrippa the younger, to Azizus king of Emesa, upon his consent to be circumcised. When Felix was governor of Judea, he saw Drusilla, and fell in love with her, and sent to her Simon, one of his friends, a Jew, by birth a Cyprian, who pretended to be a magician, to endeavour to persuade her to forsake her husband, and to marry Felix. Accordingly, in order to avoid the envy of her sister Bernice, who treated her ill on account of her beauty, "she was prevailed on," says Josephus, "to transgress the laws of her forefathers, and to marry Felix." Josephus, Antiq. b. xx. chap. vii. § 1, 2. She was, therefore, living in adultery with him; and this was probably the reason why Paul dwelt in his discourse before Felix particularly on "temperance," or chastity. See Barnes "Ac 24:25". He sent for Paul, and heard him. Perhaps he did this in order to be more fully acquainted with the case which was submitted to him. It is possible, also, that it might have been to gratify his wife, who was a Jewess, and who doubtless had a desire to be acquainted with the principles of this new sect. It is certain also that one object which Felix had in this, was to let Paul see how dependent he was on him, and to induce him to purchase his liberty. Concerning the faith in Christ. Concerning the Christian religion. Faith in Christ is often used to denote the whole of Christianity, as it is the leading and characteristic feature of the religion of the gospel. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 25 Verse 25. And as he reasoned. Greek, "And he discoursing." dialegomenou de autou No argument should be drawn from the word that is used here, to prove that Paul particularly appealed to reason, or that his discourse was argumentative. That it was so, is indeed not improbable, from all that we know of the man, and from the topics on which he discoursed. But the word used here means simply, as he discoursed, and is applied usually to making a public address, to preaching, etc., in whatever way it is done, Ac 17:2; 18:4,19; 19:8,9; 24:12. Felix and Drusilla intended this as a matter of entertainment or amusement. Paul readily obeyed their summons, as it gave him an opportunity to preach the gospel to them; and as they desired his sentiments in regard to the faith in Christ, he selected those topics which were adapted to their condition, and stated those principles of the Christian religion which were fitted to arrest their attention, and lead them to repentance. Paul seized every opportunity of making known the gospel; and whether a prisoner or at liberty, whether before princes, governors, kings, or common people, was equally prepared to defend the pure and holy doctrines of the cross. His boldness in this instance is the more remarkable, as he was dependent on Felix for his pardon. A timeserver or an impostor would have chosen such topics as would have conciliated the favour of the judge, and procured his pardon, he would have flattered his vanity, or palliated his vices. But such an idea never seems to have occurred to Paul. His aim was to defend the truth, and to save, if possible, the souls of Drusilla and of Felix. Of righteousness, peri dikaiosunhv. Of justice. Not of the justice of God particularly, but of the nature and requirements of justice in the relations of life, the relations which we sustain to God and to man. This was a proper topic with which to introduce his discourse, as it was the office of Felix to dispense justice between man and man; and as his administration was not remarkable for the exercise of that virtue. It is evident that he could be influenced by a bribe, (Ac 24:26;) and it was proper for Paul to dwell on this as designed to show him the guilt of his life, and his danger of meeting the justice of a Being who cannot be bribed, but who will dispense equal justice alike to the great and the mean. That Paul dwelt also on the justice of God, as the moral Governor of the world, may also be presumed. The apprehension of that justice, and the remembrance of his own guilty life, tended to produce the alarm of Felix, and to make him tremble. Temperance. egkrateiav. The word temperance we now use commonly to denote moderation, or restraint in regard to eating and drinking, particularly to abstinence from the use of ardent spirits. But this is not its meaning here. There is no reason to suppose that Felix was intemperate in the use of intoxicating liquors. The original word here denotes a restraint of all the passions and evil inclinations; and may be applied to prudence, chastity, and moderation in general. The particular thing in the life of Felix which Paul had probably in view, was the indulgence of licentious desires, or incontinence. He was living in adultery with Drusilla; and for this, Paul wished doubtless to bring him to repentance. And judgment to come. The universal judgment; the judgment that was to come on all transgressors. On this topic Paul also dwelt when he preached before the Areopagus at Athens, Ac 17:31. These topics were admirably adapted to excite the alarm of both Felix and Drusilla. It evinced great boldness and faithfulness in Paul to select them; and the result showed that he correctly judged of the kind of truth which was adapted to alarm the fears of his guilty auditor. Felix trembled. In view of his past sins, and in the apprehension of the judgment to come. The Greek emfobov does not denote that his body was agitated or shaken, but only that he was alarmed, or terrified. That such fear usually shakes the frame, we know; but it is not certain that the body of Felix was thus agitated. He was alarmed and terrified; and looked with deep apprehension to the coming judgment. This was a remarkable instance of the effect of truth on the mind of a man unaccustomed to such alarms, and unused to hear such truth. It shows the power of conscience, when thus under the preaching of a prisoner the judge should be thrown into violent alarm. And answered, Go thy way, etc. How different is this answer from that of the jailer of Philippi when alarmed in a similar manner. He asked, "What must I do to be saved?" and was directed to Him in whom he found peace from a troubled conscience, Ac 16:30,31. Felix was troubled; but instead of asking what he should do, he sent the messenger of God away. He was evidently not prepared to break off his sins, and turn to God. He sought peace by sending away his reprover; and manifestly intended then to banish the subject from his mind. Yet, like others, he did not intend to banish it altogether. He looked forward to a time when he should be more at leisure; when the cares of office should press less heavily on his attention; or when he should be more disposed to attend to it. Thus multitudes, when they are alarmed, and see their guilt and danger, resolve to defer it to a more convenient time. One man is engaged in a career of pleasure, and it is not now a convenient time to attend to his soul's salvation. Another is pressed with business; with the cares of life; with a plan of gain; with the labours of office, or of a profession, and it is not now a convenient time for him to attend to religion. Another supposes that his time of life is not the most convenient. His youth he desires to spend in pleasure, and waits for a more convenient time in middle age. His middle life he spends in business, and the toils of the world, and this is not a convenient time. Such a period he expects then to find in old age. But as age advances, he finds an increasing disposition to defer it; he is still indisposed to attend to it; still in love with the world. Even old age is seldom found to be a convenient time to prepare for heaven; and it is deferred from one period of life to another, till death closes the scene. It has been commonly supposed and said, that Felix never found that more convenient time to call for Paul. That he did not embrace the Christian religion, and forsake his sins, is probable, nay, almost certain. But it is not true that he did not take an opportunity of hearing Paul further on the subject; for it is said that he sent for him often, and communed with him. But though Felix found this opportunity, yet (1) we have no reason to suppose that the main thing --the salvation of his soul-- ever again occupied his attention. There is no evidence that he was again alarmed or awakened, or that he had any further solicitude on the subject of his sins. He had passed for ever the favourable time; the golden moments when he might have secured the salvation of his soul. (2.) Others have no right to suppose that their lives will be lengthened out that they may have any further opportunity to attend to the subject of religion. (3.) When a sinner is awakened, and sees his past sins, if he rejects the appeal to his conscience then, and defers it to a more convenient opportunity, he has no reason to expect that his attention will ever be again called with deep interest to the subject. He may live; but he may live without the strivings of the Holy Spirit. When a man has once deliberately rejected the offers of mercy; when he has trifled with the influences of the Spirit of God, he has no right or reason to expect that that Spirit will ever strive with him again. Such, we have too much reason to fear was the case with Felix. Though he often saw Paul again, and "communed with him," yet there is no account that he was again alarmed or awakened. And thus sinners often attend on the means of grace after they have grieved the Holy Spirit; they listen to the doctrines of the gospel, they hear its appeals and its warnings, but they have no feeling, no interest, and die in their sins. A more convenient season. Greek, "Taking time." I will take a time for this. I will call for thee. To hear thee further on this subject. This he did, Ac 24:26. It is remarkable that Drusilla was not alarmed. She was as much involved in guilt as Felix; but she, being a Jewess, had been accustomed to hear of a future judgment, until it caused in her mind no alarm. Perhaps also she depended on the rites and ceremonies of her religion as a sufficient expiation for her sins. She might have been resting on those false dependencies which go to free the conscience from a sense of guilt, and which thus beguile and destroy the soul. {|} "reasoned" "discoursed" {c} "righteousness" Pr 16:12; Jer 22:15-17; Da 4:27; Joh 16:8 {@} "righteousness" "Justice" {d} "temperance" Pr 31:4,5; Da 5:1-4; Hos 7:5; 1 Pe 4:4 {e} "judgment" Ps 1:3,4; Da 12:2; Mt 25:31-46; 2 Co 5:10; Re 20:12 {a} "trembled" Ps 99:1; Isa 32:11; Hab 3:16; Heb 4:1,12 {b} "Go thy way" Pr 1:24-32; Mt 20:1-5; 25:1-10 {*} "call for thee" "send" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 26 Verse 26. He hoped also. He thought that by giving him access to his friends, and by often meeting him himself, and showing kindness, Paul might be induced to attempt to purchase his freedom with a bribe. That money should have been given him of Paul. That Paul would give him money to procure a release. This shows the character of Felix. He was desirous of procuring a bribe. Paul had proved his innocence, and should have been at once released. But Felix was influenced by avarice; and he therefore detained Paul in custody, with the hope that, wearied with confinement, he would seek his release by a bribe. But Paul offered no bribe. He knew what was justice; and he would not be guilty, therefore, of attempting to purchase what was his due, or of gratifying a man who prostituted his high office for the purpose of gain. The Roman governors in the provinces were commonly rapacious and avaricious, like Felix. They usually took the office for the purpose of its pecuniary advantage, and they consequently usually disregarded justice, and made the procuring of money their leading object. He sent for him the oftener. It may seem remarkable that he did not fear again being alarmed. But the hope of money overcame all this. And having once resisted the reasoning of Paul, and the strivings of the Spirit of God, he seems to have had no further alarm or anxiety. He could again hear the same man, and the same truth, unaffected. When sinners have once grieved God's Spirit, they often sit with unconcern under the same truth which once alarmed them, and become entirely hardened and unconcerned. And communed with him. And conversed with him. {c} "money" Ex 23:8 {+} "loose him" "release" {++} "wherefore" "For which cause" {&} "communed" "conversed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 24 - Verse 27 Verse 27. But after two years. Paul was unjustly detained during all this time. The hope of Felix seems to have been to weary his patience, and induce him to purchase his freedom. Came into Felix' room. As governor. And Felix, willing to shew the Jews a pleasure. Desirous of pleasing them, even at the expense of justice. This shows the principle on which he acted. Left Paul bound. Left him in custody to the charge of his successor. His object in this was to conciliate the Jews; that is, to secure their favour, and to prevent them, if possible, from accusing him for the evils of his administration before the emperor. The account which Luke gives here coincides remarkably with that which Josephus has given. He says, that Porcius Festus was sent as successor to Felix by Nero. He does not indeed mention Paul, or say that Felix sought to conciliate the favour of the Jews; but he gives such an account as to make the statement by Luke perfectly consistent with his character while in office. He informs us that Felix was unpopular, and that there was reason to apprehend that the Jews would accuse him before the emperor; and, therefore, the statement in the Acts, that he would be willing to show the Jews a favour, is in perfect keeping with his character and circumstances, and is one of those undesigned coincidences, which show that the author of the Acts was fully acquainted with the circumstances of the time, and that his history is true. The account in Josephus is, that "when Porcine Festus was sent as successor to Felix by Nero, the principal inhabitants of Caesarea went up to Rome to accuse Felix; and he had been certainly brought to punishment, unless Nero had yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honour by him." Antiq. b. xx. chap. viii. & 9. The plan of Felix, therefore, in suppressing the enmity of the Jews, and conciliating their favour by injustice to Paul, did not succeed; and is one of those instances, so numerous in the world, where a man gains nothing by wickedness. He sought money from Paul by iniquity, and failed; he sought by injustice to obtain the favour of the Jews, and failed in that also. And the inference from the whole transaction is, that "honesty is the best policy," and that man in any office should pursue a course of firm, and constant, and undeviating integrity. {|} "room" "succeeded Felix" {&} "shew the Jews a pleasure" "Gratify the Jews" {&} "shew" Mr 15:15; Ac 25:9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 1 CHAPTER 25 Verse 1. Now when Festus was come. See Barnes "Ac 24:27". Into the province. The province of Judea; for Judea at that time was a Roman province. After three days. Having remained three days at Caesarea. He ascended. This was the usual language which described a journey to Jerusalem. Thus the English people speak of going up to London, because it is the capital. See Barnes "Ac 15:1". To Jerusalem. The governors of Judea at this time usually resided at Caesarea; but as Jerusalem had been the former capital; as it was still the seat of the religious solemnities; as the sanhedrim held its meetings there; and as the great, and rich, and learned men, and the priests resided there, it is evident that a full knowledge of the state of the province could be obtained only there. Festus therefore, having entered on the duties of his office, early went to Jerusalem to make himself acquainted with the affairs of the nation. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 2 Verse 2. Then the High Priest. The high priest at this time was Ismael, the son of Fabi. He had been promoted to that office by Agrippa. Josephus' Antiq. b. xx. ch. viii. & 8. It is probable, however, that the person here intended was Ananias, who had been high priest, and who would retain the name. See Barnes "Ac 23:2". Some Mss. read high priests here, in the plural number, and this reading is approved by Mill and Griesbach. There is, however, no improbability in supposing that the high priest Ismael might have been also as much enraged against Paul as the others. Informed him against Paul. Informed him of the accusation against him; and doubtless endeavoured to prejudice the mind of Festus against him. They thus showed their unrelenting disposition. It might have been supposed that after two years this unjust prosecution would be abandoned and forgotten. But malice does not thus forget its object; and the spirit of persecution is not thus satisfied. It is evident that there was here every probability that injustice would be done to Paul, and that the mind of Festus would be biassed against him. He was a stranger to Paul, and to the embittered feelings of the Jewish character, he would wish to conciliate their favour on entering on the duties of his office. And a strong representation therefore, made by the chief men of the nation, would be likely to prejudice him violently against Paul, and to unfit him for the exercise of impartial justice. {*} "informed against" "Brought an accusation" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 3 Verse 3. And desired favour against him. Desired the favour of Festus, that they might accomplish their wicked purpose on Paul. Would send for him to Jerusalem. Probably under a pretence that he might be tried by the sanhedrim; or perhaps they wished Festus to hear the cause there, and to decide it while he was at Jerusalem. Their real motive is immediately stated. Laying wait in the way to kill him. That is, they would lie in wait, or they would employ a band of Sicarii, or assassins, to take his life on the journey. See Barnes "Ac 21:38"; See Barnes "Ac 23:12". It is altogether probable that if this request had been granted, Paul would have been killed. But God had promised him that he should bear witness to the truth at Rome, (Ac 23:11;) and his providence was remarkable in thus influencing the mind of the Roman governor, and defeating the plans of the Jewish council. {a} "laying wait" Ac 23:14,15 {+} "wait" "purposing to lie in wait" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 4 Verse 4. But Festus answered, etc. What induced Festus to refuse their request, is not known. It is probable, however, that he was apprized that Paul was a Roman citizen, and that his case could not come before the Jewish sanhedrim, but must be heard by himself. As Cesarea was also at that time the residence of the Roman governor, and the place of holding the courts, and as Paul was lodged there safely, there did not appear any sufficient reason for removing him to Jerusalem for trial. Festus, however, granted them all that they could reasonably ask, and assured them that he should have a speedy trial. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 5 Verse 5. Which among you are able. Enjoy all the advantages of a just trial, and exhibit your accusations with all the learning and talent in your power. This was all that they could reasonably ask at his hands. {++} "wickedness" "anything amiss" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 6 Verse 6. More than ten days. See the margin. The Syriac reads it, "eight or ten." The Vulgate, "not more than eight or ten." The Coptic, "eight or ten." Griesbach supposes this to be the true reading, and has admitted it into the text. Sitting in the judgment seat. On the tribunal; or holding a court for the trial of Paul. Commanded Paul to be brought. To be brought up for trial. He had been secured but was placed in the care of a soldier, who was commanded to let him have all the freedom that was consistent with his security. {&} "tarried" "passed" {1} "more than ten days" "Or, as some copies read, no more than eight or ten days" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 7 Verse 7. Grievous complaints. Heavy accusations. Doubtless the same with which they had charged him before Felix, Ac 24:5,6. Comp. Ac 25:19. Which they could not prove. Ac 24:13,19. {|} "come" "when he appeared" {&} "complaints" "accusations" {b} "which they could not prove" Ps 35:11; Mt 5:11,12; Ac 24:5,13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 8 Verse 8. While he answered, etc. See this answer more at length in Ac 24:10-21. As the accusations against him were the same now as then, he made to them the same reply. {**} "for himself" "made his defense" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 9 Verse 9. But Festus, willing to do the Jews a pleasure. Desirous of securing their favour, as he had just entered on his administration. Comp. Ac 24:27. In this he evinced rather a desire, of popularity than an inclination to do justice, Had he been disposed to do right at once, he would have immediately discharged Paul. Festus perceived that the case was one that did not come fairly within the jurisdiction of a Roman magistrate; that it pertained solely to the customs and questions among the Jews, (Ac 25:18-20;) and he therefore proposed that the case should be tried before him at Jerusalem. It is remarkable, however, that he had such a sense of justice, and law, as not to suffer the case to go out of his own hands. He proposed still to hear the cause, but asked Paul whether he was willing that it should be tried at Jerusalem? As the question which he asked Paul was one on which he was at liberty to take his own course, and as Paul had no reason to expect that his going to Jerusalem would facilitate the cause of justice, it is not remarkable that he declined the offer, as perhaps Festus supposed he would. {++} "pleasure" "desiring to gratify the Jews" {&&} "judged of" "concerning" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 10 Verse 10. Then said Paul, etc. The reasons why Paul declined the proposal to be tried at Jerusalem are obvious. He had experienced so much violent persecution from his countrymen, and their minds were so full of prejudice, misconception, and enmity, that he had neither justice nor favour to hope at their hands. He knew, too, that they had formerly plotted against his life, and that he had been removed to Cesarea for the purpose of safety. It would be madness and folly to throw himself again into their hands, or to give them another opportunity to form a plan against his life. As he was, therefore, under no obligation to return to Jerusalem, and as Festus did not propose it because it could be supposed that justice would be promoted by it, but to gratify the Jews, Paul prudently declined the proposal, and appealed to the Roman emperor. I stand at Caesar's judgment seat. The Roman emperors, after Julius Caesar, were all called Caesar; thus, Augustus Caesar, Claudius Caesar, etc., as all the kings of Egypt were called Pharaoh, though they had each his proper name, as Pharaoh Necho, etc. The emperor at this time (A. D. 60) was Nero, one of the most cruel and impious men that ever sat on a throne. It was under him that Paul was afterwards beheaded. When Paul says, "I stand at Caesar's judgment-seat, he means to say that he regarded the tribunal before which he then stood, and on which Festus sat, as really the judgment-seat of Csesar. The procurator, or governor, held his commission from the Roman emperor, and it was, in fact, his tribunal. The reason why Paul made this declaration may be thus expressed: "I am a Roman citizen. I have a right to justice. I am under no obligation to put myself again in the hands of the Jews. I have a right to a fair and impartial trial; and I claim the protection and privileges which all Roman citizens have before their tribunals, the right of a fair and just trial." It was, therefore, a severe rebuke of Festus for proposing to depart from the known justice of the Roman laws; and, for the sake of popularity, proposing to him to put himself in the hands of his enemies. Where I ought to be judged. Where I have a right to demand and expect justice. I have a right to be tried where courts are usually held, and according to all the forms of equity which are usually observed. Have I done no wrong. I have not injured their persons, property, character, or religion, This was a bold appeal, which his consciousness of innocence and the whole course of proceedings enabled him to make, without the possibility of their gainsaying it. As thou very well knowest. Festus knew, probably, that Paul had been tried by Felix, and that nothing was proved against him. He had now seen the spirit of the Jews, and the cause why they arraigned him. He had given Paul a trial, and had called on the Jews to adduce their "able" men to accuse him; and, after all, nothing had been proved against him. Festus knew, therefore, that he was innocent. This abundantly appears also from his own confession, Ac 25:18,19. As he knew this, and as Festus was proposing to depart from the regular course of justice for the sake of popularity, it was proper for Paul to use the strong language of rebuke, and to claim what he knew Festus did not dare to deny him, the protection of the Roman laws. Conscious innocence may be bold; and Christians have a right to insist on impartial justice, and the protection of the laws. Alas! how many magistrates there have been like Festus, who, when Christians have been arraigned before them, have been fully satisfied of their innocence, but who, for the sake of popularity, have departed from all the rules of law, and all the claims of justice. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 11 Verse 11. For if I be an offender. If I have injured the Jews so as to deserve death. If it can be proved that I have done injury to any one. I refuse not to die. I have no wish to escape justice. I do not wish to evade the laws, or to take advantage of any circumstances to screen me from just punishment. Paul's whole course showed that this was the noble spirit which actuated him. No true Christian wishes to escape from the laws. He will honour them, and not seek to evade them. But, like other men, he has rights; and he may and should insist that justice should be done. No man may deliver me unto them. No man shall be allowed to do it. This bold and confident declaration Paul could make, because he knew what the law required, and he knew that Festus would not dare to deliver him up contrary to the law. Boldness is not incompatible with Christianity; and innocence, when its rights are invaded, is always bold. Jesus firmly asserted his rights when on trial, (Joh 18:23;) and no man is under obligation to submit to be trampled on by an unjust tribunal in violation of the laws. I appeal unto Caesar. I appeal to the Roman emperor, and carry my cause directly before him. By the Valerian, Porcian, and Sempronian laws, it had been enacted, that if any magistrate should be about to beat, or to put to death, any Roman citizen, the accused could appeal to the Roman people, and this appeal carried the cause to Rome. The law was so far changed under the emperors, that the cause should be carried before the emperor, instead of the people. Every citizen had the right of this appeal; and when it was made, the accused was sent to Rome for trial. Thus Pliny (Ep. 10, 97) says, that those Christians who were accused, and who, being Roman citizens, appealed to Csesar, he sent to Rome to be tried. The reason why Paul made this appeal was, that he saw that justice would not be done him by the Roman governor. He had been tried by Felix, and justice had been denied him; and he was detained a prisoner in violation of law, to gratify the Jews. He had now been tried by Festus, and saw that he was pursuing the same course; and he resolved, therefore, to assert his rights, and remove the cause, far from Jerusalem and from the prejudiced men in that city, at once to Rome. It was in this mysterious way that Paul's long-cherished desire to see the Roman church, and to preach the gospel there, was to be gratified. See Barnes "Ro 1:9, and Ro 1:10,11. For this he had prayed long, (Ro 1:10; 15:23,24; ) and now at length this purpose was to be fulfilled. God answers prayer; but it is often in a way which we little anticipate. He so orders the train of events--he so places us amidst a press of circumstances--that the desire is granted in a way which we could never have anticipated, but which shows in the best manner that he is a hearer of prayer. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 12 Verse 12. When he had conferred with the council. With his associate judges, or with those who were his counsellors in the administratien of justice. They were made up ofthe chief persons, probably military as well as civil, who were about him, and who were his assistants in the administration of the affairs of the province. Unto Caesar shalt thou go. He was willing in this way to rid himself of this trial, and of the vexation attending it. He did not dare to deliver him to the Jews in violation of the Roman laws; and he was not willing to do justice to Paul, and thus make himself unpopular with the Jews. He was, therefore, probably rejoiced at the opportunity of thus freeing himself from all the trouble in the case, in a manner against which none could object. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 13 Verse 13. And after certain days, king Agrippa. This Agrippa was the son of Herod Agrippa, (Ac 12:1,) and great grandson of Herod the Great. His mother's name was Cypros. Josephus' Jewish Wars, b. ii. chap. xi. & 6. When his father died, he was at Rome with the emperor Claudius. Josephus says that the emperor was inclined to bestow upon him all his father s dominions, but was dissuaded by his ministers. The reason of this was, that it was thought imprudent to bestow so large a kingdom on so young a man, and one so inexperienced. Accordingly, Claudius sent Cuspius Fadus to be procurator of Judea, and of the entire kingdom. Josephus' Antiq. b. xix. chap. ix. § 2., When Herod, the brother of his father Agrippa the Great, died in the eighth year of the reign of Claudius, his kingdom--the kingdom of Chalcis--was bestowed by Claudius on Agrippa. Josephus' Antiq. b. xx. chap. v. & 2. Afterwards he bestowed on him the tetrarchy of Philip and Batanea, and added to it Trachonitis with Abila. Antiq. b. xx. chap. vii. § 1. After the death of Claudius, Nero his successor added to his dominions Julius in Perea, and a part of Galilee. Agrippa had been brought up at Rome; and was strongly attached to the Romans. When the troubles commenced in Judea which ended in the destruction of Jerusalem, he did all that he could to preserve peace and order, but in vain. He afterwards joined his troops with those of the Romans, and assisted them at the destruction of Jerusalem. After the captivity of that city, he went to Rome with his sister Bernice, where he ended his days. He died at the age of seventy years, about A.D. 90. His manner of living with his sister gave occasion to reports respecting him very little to his advantage. And Bernice. She was sister of Agrippa. She had been married to Herod, king of Chalcis, her own uncle by her father's side. After his death, she proposed to Polemon, king of Pontus and part of Cilicia, that if he would become circumcised she would marry him. He complied, but she did not continue long with him. After she left him, she returned to her brother Agrippa, with whom she lived in a manner such as to excite scandal. Josephus directly charges her with incest with her brother Agrippa. Antiq. b. xx. chap. vii. § 3. To salute Festus. To show him respect as the governor of Judea. {*} "certain days" "some" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 14 Verse 14. Festus declared Paul's case. He did this, probably, because Agrippa, being a Jew, would be supposed to be interested in the case. It was natural that this trial should be a topic of conversation, and perhaps Festus might be disposed to ask what was proper to be done in such cases. Left in bonds. Greek, "a prisoner"--desmiov. He was left in custody, probably in the keeping of a soldier, Ac 24:23,27. {*} "bonds" "left a prisoner" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 15 Verse 15. About whom, etc. Ac 25:1-5. To have judgment against him. Thome have him condemned. {a} "when I was at Jerusalem" Ac 25:2,3 {+} "informed me" "laid an information" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 16 Verse 16. It is not the manner, etc. He here states the reasons which he gave to the Jews for not delivering Paul into their hands. In Ac 25:4,5, we have an account of the fact that he would not accede to the requests of the Jews; and he here states that the reason of his refusal was, that it was contrary to the Roman law. Appian, in his Roman history, says, "It is not their custom to condemn men before they are heard." Philo de Preesi. Rom. says the same thing. In Tacitus (Annul. ii.) it is said, "A defendant is not to be prohibited from adducing all things, by which his innocence may be established." It was for this that the equity of the Roman jurisprudence was celebrated throughout the world. We may remark, that it is a subject of sincere gratitude to the God of our nation, that this privilege is enjoyed in the highest perfection in this land. It is the privilege of every man here to be heard; to know the charges against him; to be confronted with the witnesses; to make his defence; and to be tried by the laws, and not by the passions and caprices of men. In this respect our jurisprudence surpasses all that Rome ever enjoyed; and is not inferior to that of the most favoured nation of the earth. To deliver. To give him up as a favour--carizesyai--to popular clamour and caprice. Yet our Saviour, in violation of the Roman laws, was thus given up by Pilate, Mt 27:18-25. Have the accusers face to face. That he may know who they are, and hear their accusations, and refute them. Nothing contributes more to justice than this. Tyrants suffer men to be accused without knowing who the accusers are, and without an opportunity of meeting the charges. It is one great principle of modem jurisprudence, that the accused may know the accusers, and be permitted to confront the witnesses, and adduce all the testimony possible in his own defence. And have license. Greek, "Place of apology," may have the liberty of defending himself. {++} "manner" "custom" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 17 Verse 17. Therefore, when they were come hither, etc. See Ac 25:6. {b} "when they" Ac 25:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 18 Verse 18. None accusation, etc. No charge as I expected of a breach of the peace; of a violation of the Roman law; of atrocious crime. It was natural that Festus should suppose that they would accuse Paul of some such offence. He had been arraigned before Felix; had been two years in custody; and the Jews were exceedingly violent against him. All this, Festus would presume, must have arisen from some flagrant and open violation of the laws. {%} "none accusation" "No" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 19 Verse 19. But had certain questions. Certain inquiries, or litigated and disputed subjects; certain points of dispute in which they differed. zhthmata tina. Of their own superstition. deisidaimoniav. This word properly denotes the worship or fear of demons; but was applied by the Greeks and Romans to the worship of their gods. It is the same word which is used in Ac 17:22, where it is used in a good sense. See Barnes "Ac 17:22". There are two reasons for thinking that Festus used the word here in a good sense, and not in the sense in which we use the word superstition. (1.) It was the word by which the worship of the Greeks and Romans, and therefore of Festus himself, was denoted, and he would naturally use it in a similar sense in applying it to the Jews. He would wish simply to describe their worship in such language as he was accustomed to use when speaking of religion. (2.) He knew that Agrippa was a Jew. Festus would not probably speak of the religion of his royal guest as superstition, but would speak of it with respect. He meant, therefore, to say simply that they had certain inquiries about their own religion; but accused him of no crime against the Roman laws. And of one Jesus, which was dead. Gr., "Of one dead Jesus." It is evident that Festus had no belief that Jesus had been raised up; and in this he would expect that Agrippa would concur with him. Paul had admitted that Jesus had been put to death; but he maintained that he had been raised from the dead. As Festus did not believe this, he spoke of it with the utmost contempt. "They had a dispute about one dead Jesus, whom Paul affirmed to be alive." In this manner a Roman magistrate could speak of the glorious truth of the Christian religion; and this shows the spirit with which the great mass of philosophers and statesmen regarded its doctrines. {c} "But had certain" Ac 18:15 {|} "certain" "some" {%} "superstition" "Religion" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 20 Verse 20. And because I doubted of such manner of questions. See the margin. Because I hesitated about the right way of disposing of them; because I was ignorant of their nature and bearing, I proposed to go to Jerusalem, that the matter might be there more fully investigated. It is obvious, that if Paul was not found guilty of any violation of the laws, he should have been at once discharged. Some interpreters understand this as affirming that he was not satisfied about the question of Paul's innocence, or certain whether he ought to be set at liberty or not. {1} "doubted" "Or, I was doubtful how to inquire hereof" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 21 Verse 21. But when Paul had appealed. Ac 25:11. To be reserved. To be kept; not to be tried at Jerusalem, but to be sent to Rome for trial. Unto the hearing. Margin, "the judgment." That Augustus might hear and decide the cause. Of Augustus. The reigning emperor at this time was Nero. The name Augustus--sebastou--properly denotes that which is venerable, or worthy of honour and reverence. It was first applied to Caesar Octavianus, who was the Roman emperor in the time when our Saviour was born, and who is usually called Augustus Caesar. But the title continued to be used of his successors in office, as denoting the veneration or reverence which was due to the rank of emperor. {2} "the hearing of Augustus" "judgment" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 22 Verse 22. Then Agrippa said, etc. Agrippa doubtless had heard much of the fame of Jesus, and of the new sect of Christians; and probably he was induced by mere curiosity to hear what Paul could say in explanation and defence of the doctrine of Christianity. This wish of Agrippa gave occasion to the noblest defence which was ever made before any tribunal, and to as splendid eloquence as can be found anywhere in any language. See Ac 26. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 23 Verse 23. With great pomp. Gr., "With much phantasy"--fantasiav--, with much show, parade, and splendour, it was an occasion on which he could exhibit much of the splendour of royalty, and he chose to do it. Into the place of hearing. The court-room, or the place where the judges heard and tried causes. With the chief captains. Gr., The chiliarchs; the commanders of a thousand men. It means here that the military officers were assembled. The principal men of the city. The civil officers, or the men of reputation and influence. {d} "pomp" Eze 7:24 {**} "chief captains" "commanders" {e} "Paul" Ac 9:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 24 Verse 24. Have dealt with me. Have appeared before me, desiring me to try him. They have urged me to condemn him. Crying out, etc. Ac 22:22. They had sought that he should be put to death. {a} "all the multitude" Ac 25:3,7 {*} "with me" "Applied to me" {b} "that he ought" Ac 22:22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 25 Verse 25. No Barnes text on this verse. {c} "nothing worthy" Ac 23:9,29; 26:31 {d} "appealed to Augustus" Ac 25:11,12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 26 Verse 26. Of whom. Respecting his character, opinions, manner of life, and respecting the charges against him. No certain thing. Nothing definite, and well established. They had not accused Paul of any crime against the Roman laws; and Festus professes himself too ignorant of the customs of the Jews to inform the emperor distinctly of the nature of the charges, and the subject of trial. Unto my lord. To the emperor; to Caesar. This name lord the emperors Augustus and Tiberius had rejected, and would not suffer it to be applied to them. Suetonius (Life of Augustus, v. 53) says, "The appellation of Lord he always abhorred as abominable and execrable." See also Suetonius' Life of Tiberius, v. 27. The emperors that succeeded them, however, admitted the title, and suffered themselves to be called by this name. Nothing would be more satisfactory to Nero, the reigning emperor, than this title. I might have somewhat to write. As Agrippa was a Jew, and was acquainted with the customs and doctrine of the Jews, Festus supposed that, after hearing Paul, he would be able to inform him of the exact nature of these charges, so that he could present the case intelligibly to the emperor. {+} "lord" "Our sovereign" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 25 - Verse 27 Verse 27. For it seemeth to me unreasonable, Festus felt that he was placed in an embarrassing situation, he was about to send a prisoner to Rome to be tried, who had been tried by himself, and who had appealed from his jurisdiction; and yet he was ignorant of the charges against him, and of the nature of his offences, if any had been committed. When prisoners were thus sent to Rome to be tried before the emperor, it would be proper that the charges should be all specified, and the evidence stated by which they were supported. Yet Festus could do neither; and it is not wonderful that he felt himself perplexed and embarrassed; and that he was glad to avail himself of the desire which Agrippa had expressed to hear Paul, that he might be able to specify the charges against him. Withal. Also; at the same time. To signify. To specify, or make them known. In concluding this chapter, we may observe: (1.) That in the case of Agrippa, we have an instance of the reasons which induce many men to hear the gospel, he had no belief in it; he had no concern for its truth or its promises; but he was led by curiosity to desire to hear the minister of the gospel of Christ. Curiosity thus draws multitudes to the sanctuary. In many instances they remain unaffected and unconcerned in regard to its provisions of mercy. They listen, and are unmoved, and die in their sins. In many instances, like Agrippa, they are almost persuaded to be Christians, Ac 26:28. But, like him, they resist the appeals; and die uninterested in the plan of salvation. In some instances, they are converted; and their curiosity, like that of Zaccheus, is made the means of their embracing the Saviour, Lu 19:1-9. Whatever may be the motive which induces men to desire to hear, it is the duty of the ministry cheerfully and thankfully, like Paul, to state the truth, and to defend the Christian religion. (2.) In Festus we have a specimen of the manner in which the great men, and the rich, and the proud, usually regard Christianity. They esteem it to be a subject of inquiry in which they have no interest; a question about "one dead Jesus," whom Christians affirm to be alive. Whether he be alive or not, whether Christianity be true or false, they suppose, is an inquiry which does not pertain to them. Strange that it did not occur to Festus that if he was alive, his religion was true; and that it was possible that it might be from God. And strange that the men of this world regard the Christian religion as a subject in which they have no personal interest, but as one concerning which Christians only should inquire, and in which they alone should feel any concern. (3.) In Paul we have the example of a man unlike both Festus and Agrippa. He felt a deep interest in the subject--a subject which pertained as much to them as to him. He was willing not only to look at it with curiosity, but to stake his life, his reputation, his all, on its truth, he was willing to defend it everywhere, and before any class of men. At the same time that he urged his rights as a Roman citizen, yet it was mainly that he might preach the gospel. At the same time that he was anxious to secure justice to himself, yet his chief anxiety was to declare the truth of God. Before any tribunal, before any class of men, in the presence of princes, nobles, and kings, of Romans and of Jews, he was ready to pour forth irresistible eloquence and argument in defence of the truth. Who would not rather be Paul than either Festus or Agrippa? Who would not rather be a prisoner like him, than invested with authority like Festus, or clothed in splendour like Agrippa? And who would not rather be an honest and cordial believer of the gospel like Paul, than, like them, to be cold contemners or neglecters of the God that made them, and of the Saviour that died, and rose again? {e} "it seemeth" Pr 18:13 {++} "crimes" "charges" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 1 CHAPTER 26 Verse 1. Then Paul stretched forth the hand. See Barnes "Ac 21:40". This was the usual posture of orators or public speakers. The ancient statues are commonly made in this way, with the right hand extended. The dress of the ancients favoured this. The long and loose robe, or outer garment, was fastened usually with a hook or clasp on the right shoulder, and thus left the arm at full liberty. And answered for himself. It cannot be supposed that Paul expected that his defence would be attended with a release from confinement; for he had himself appealed to the Roman emperor, Ac 25:11. This design in speaking before Agrippa was, doubtless, (1.) to vindicate his character, and obtain Agrippa':s attestation to his innocence, that thus he might allay the anger of: the Jews; (2.) to obtain a correct representation of the case to the emperor, as Festus had desired this, in order that Agrippa might enable him to make a fair statement of the case, (Ac 25:26,27;) and, (3.) to defend his own conversion, and the truth of Christianity, and to preach the gospel in the hearing of Agrippa and the attendants, with a hope that their minds might be improved by the truth, and that they might be converted to God. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 2 Verse 2. I think myself happy. I esteem it a favour and a privilege to be permitted to make my defence before one acquainted with Jewish customs and opinions. His defence, on former occasions, had been before Roman magistrates, who had little acquaintance with the opinions and customs of the Jews, who were not disposed to listen to the discussion of the points of difference between him and them, and who looked upon all their controversies with contempt. See Ac 24, Ac 25. They were, therefore, little qualified to decide a question which was closely connected with the Jewish customs and doctrines; and Paul now rejoiced to know that he was before one who, from his acquaintance with the Jewish customs and belief, would be able to appreciate his arguments and motives. Paul was not now on his trial; but he was to defend himself, or state his cause, so that Agrippa might be able to aid Festus in transmitting a true account of the case to the Roman emperor. It was his interest and duty, therefore, to defend himself as well as possible; and to put him in possession of all the facts in the case. His defence is, consequently, made up chiefly of a most eloquent statement of the facts just as they had occurred. I shall answer. I shall be permitted to make a statement, or to defend myself. Touching, etc. Respecting. Whereof I am accused of the Jews. By the Jews. The matters of the accusation were--his being a mover of sedition, a ringleader of the Christians, and a profaner of the temple, Ac 24:5,6 {&} "answer for myself" "make my defence" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 3 Verse 3. To be expert. To be skilled, or well acquainted. In all customs. Rites, institutions, laws, etc. Everything pertaining to the Mosaic ritual, etc. And questions. Subjects of debate, and of various opinions. The inquiries which had existed between the Pharisees, Sadducees, scribes, etc. Paul could say this of Agrippa without falsehood or flattery. Agrippa was a Jew, and had passed much of his time in the kingdom over which he presided; and though he had passed the early part of his life chiefly at Rome, yet it was natural that he should make himself acquainted with the religion of his fathers. Paul did not know how to flatter men; but he was not unwilling to state the simple truth, and to commend men as far as truth would permit. Wherefore. On this account; because you are acquainted with those customs. The Romans, who regarded those customs as superstitious, and those questions as matters to be treated with contempt, could not listen to their discussion with patience. Agrippa, who knew their real importance, would be disposed to lend to all inquiries respecting them a patient attention. {a} "expert in all customs" De 17:18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 4 Verse 4. My manner of life. My opinions, principles, and conduct. From my youth. Paul was born in Tarsus; but at an early period he had been sent to Jerusalem for the purpose of education in the school of Gamaliel, Ac 22:3. Which was at the first. Which was from the beginning; the early part of which, the time when the opinions and habits are formed. Know all the Jews. It is not at all improbable that Paul was distinguished in the school of Gamaliel for zeal in the Jewish religion. The fact that he was early entrusted with a commission against the Christians, (Ac 9,) shows that he was known. Comp. Php 3:4-6. He might appeal to them, therefore, in regard to the early part of his life; and, doubtless, to the very men who had been his violent accusers. {c} "manner of life" 2 Ti 3:10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 5 Verse 5. Which knew me. Who were well acquainted with me. From the beginning. anwyen. Formerly, or from the very commencement of my career. Who were perfectly apprized of my whole course. If they would testify. If they would bear witness to what they knew. That after the most straitest. The most rigid, the most strict; not only in regard to the written law of God, but the traditions of the elders. Paul himself elsewhere testifies, Php 3:4-6, that he had enjoyed all the advantages of birth and training in the Jewish religion, and that he had early distinguished himself by his observance of its rites and customs. Sect. Division, or party. I lived a Pharisee. I lived in accordance with the rules and doctrines of the Pharisees. See Barnes "Mt 3:7". The reasons why Paul here refers to his early life are: (1.) As he had lived during the early period of his life without crime; as his principles had been settled by the instruction of the most able of their teachers, it was to be presumed that his subsequent life had been of a similar character. (2.) As he, at that period of his life, evinced the utmost zeal for the laws and customs of his country, it was to be presumed that he would not be found opposing or reviling them at any subsequent period. From the strictness and conscientiousness of his past life, he supposed that Agrippa might argue favourably respecting his subsequent conduct. A virtuous and religious course in early life is usually a sure pledge of virtue and integrity in subsequent years. {*} "straitest" "According to the strictest" {d} "Pharisee" Ac 22:3; Php 3:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 6 Verse 6. And now I stand. I stand before the tribunal. I am arraigned. And am judged. Am tried with reference to being judged. I am undergoing a trial on the point in which all my nation are agreed. For the hope. On account of the hope; or because, in common with my countrymen, I had entertained this hope, and now believe in its fulfillment. Of the promise, etc. See the references in the margin. It is not quite certain whether Paul refers here to the promise of the Messiah, or to the hope of the resurrection of the dead. When he stood before the Jewish sanhedrim, Ac 23:6, he said that he was called in question on account of holding the doctrine of the resurrection of the dead. But it may be observed, that in Paul's view, the two things were closely united. He hoped that the Messiah would come, and he hoped therefore for the resurrection of the dead. He believed that he had come, and had risen; and therefore he believed that the dead would rise. He argued the one from the other. And as he believed that Jesus was the Messiah, and that he had risen from the dead, and had thus furnished a demonstration that the dead would rise, it was evident that the subject of controversy between him and the Jews involved everything that was vital to their opinions and their hopes. See Ac 24:8. Made of God. Made by God. See the marginal references. The promises had been made to the fathers of a Messiah to come, and that embraced the promise of a future state, or of the resurrection of the dead. It will help us to understand the stress which Paul and the other apostles laid on the doctrine of the resurrection of the dead, to remember that it involved the whole doctrine of the separate existence of the soul, and of a future state. The Sadducees denied all this; and when the Pharisees, the Saviour, and the apostles opposed them, they did it by showing that there would be a future state of rewards and punishments. See the argument of the Saviour with the Sadducees explained: See Barnes "Lu 20:27-38". Unto our fathers. Our ancestors, the patriarchs, etc. {e} "I stand" Ac 23:6 {f} "promise made of God" Ge 3:15; 22:18; 49:10; De 18:15; 2 Sa 7:12 Isa 4:2; 7:14; 9:6,7; Jer 23:5; 33:14-16; Eze 34:23; Da 9:24; Mic 7:20 Zec 13:1,7; Mal 3:1; Ac 13:32; Ga 4:4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 7 Verse 7. Unto which promise. To the fulfillment of which promise, they hope to come; i.e., they hope and believe that the promise will be fulfilled, and that they will partake of its benefits. Our twelve tribes. This was the name by which the Jews were designated. The ancient Jewish nation had hoped to come to that promise; it had been the hope and expectation of the nation. Long before the coming of the Messiah, ten of the twelve tribes had been carried captive to Assyria, and had not returned, leaving but the two tribes of Benjamin and Judah. But the name, "the twelve tribes," to designate the Jewish people, would be still retained. Comp. Jas 1:1. Paul here says that the hope had been that of the Jewish nation. Except the comparatively small portion of the Sadducees, the great mass of the nation had held to the doctrine of a future state. This Agrippa would well know. Instantly. Constantly; with intensity; with an effort--en ekteneia-- with zeal. This was true; for, amidst all the sins of the nation, they observed with punctuality and zeal the outward forms of the worship of God. Serving God. In the ordinances and observances of the temple. As a nation, they did not serve him in their hearts; but they kept up the outward form of religious worship. Day and night. With unwearied zeal; with constancy and ardour, Lu 2:37. The ordinary Jewish services and sacrifices were in the morning and evening, and might be said to be performed day and night. Some of their services, as the paschal supper, were prolonged usually till late at night. The main idea is, that they kept up the worship of God with constant and untiring zeal and devotion. For which hope's sake. On account of my cherishing this hope in common with the great mass of my countrymen. See Ac 23:6. If Paul could convince Agrippa that the main point of his offence was that which had been the common belief of his countrymen, it would show to his satisfaction that he was innocent. And on this ground Paul put his defence: that he held only that which the mass of the nation had believed, and that he maintained this in the only consistent and defensible manner--that God had, in fact, raised up the Messiah, and had thus given assurance that the dead should rise. {g} "serving God" Lu 2:37; 1 Th 3:10 {1} "day and night" "night and day" {+} "hope to come" "to attain in its fulfillment" {++} "hope's sake" "concerning which hope" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 8 Verse 8. Why should it be thought, etc. The force of this question will be better seen by an interrogation point after why, ti. "What! Is it to be thought a thing incredible?" etc. It intimates surprise that it should be thought incredible; or implies that no reason could be given why such a doctrine should be unworthy of belief. A thing incredible. A doctrine which cannot be credited or believed. Why should it be regarded as absurd? With you. This is in the plural number; and it is evident that Paul here addressed not Agrippa alone, but those who were with him. There is no evidence that Agrippa doubted that the dead could be raised; but Festus, and those who were with him, probably did; and Paul, in the ardour of his speech, turned and addressed the entire assembly. It is very evident that we have only an outline of this argument, and there is every reason to suppose that Paul would dwell on each part of the subject at greater length than is here recorded. That God should raise the dead. Why should it be regarded as absurd that God--who has all power, who was the Creator of all, who was the Author of the human frame--should again restore man to life, and continue his future existence. The resurrection is no more incredible than the original creation of the human body, and it is attended with no greater difficulties. And as the perfections of God will be illustrated by his raising up the dead; as the future state is necessary to the purposes of justice in vindicating the just, and punishing the unjust; and as God is a righteous moral Governor, it should not be regarded as an absurdity that he will raise up those who have died, and bring them to judgment. {h} "Why" 1 Co 15:12,20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 9 Verse 9. I verily thought. I indeed men supposed. Paul here commences the account of his conversion, and states the evidence on which he judged that he was called of God to do what he had done. He begins by saying that it was not because he was originally disposed to be a Christian, but that he was violently and conscientiously opposed to Jesus of Nazareth, and had been converted when in the full career of opposition to him and his cause. With myself. I thought to myself; or, I myself thought. He had before stated the hopes and expectations of his countrymen, Ac 26:6-8. He now speaks of his own views and purposes. "For myself, I thought," etc. That I ought to do. That I was bound, or that it was a duty incumbent on me. dein. "I thought that I owed it to my country, to my religion, and to my God, to oppose in every manner the claims of Jesus of Nazareth to be the Messiah." We here see that Paul was conscientious, and that a man may be conscientious even when engaged in enormous wickedness. It is no evidence that a man is right because he is conscientious. No small part of the crimes against human laws, and almost all the cruel persecutions against Christians, have been carried on under the plea of conscience. Paul here refers to his conscientiousness in persecution, to show that it was no slight matter which could have changed his course. As he was governed in persecution by conscience, it could have been only by a force of demonstration, and by the urgency of conscience equally clear and strong, that could ever have induced him to abandon this course, and become a friend of that Saviour whom he had thus persecuted. Many things. As much as possible. He was not satisfied with a few things--a few words, or purposes, or arguments; but he felt bound to do as much as possible to put down the new religion. Contrary to the name, etc. In opposition to Jesus himself, or to his claims to be the Messiah. The name is often used to denote the person himself, Ac 3:6. {a} "I verily" 1 Ti 1:13 {*} "verily" "Indeed" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 10 Verse 10. Which thing I also did, etc. Ac 8:3. And many of the saints, etc. Many Christians, Ac 8:3. And when they were put to death. In the history of those transactions there is no account of any Christian being put to death, except Stephen, Ac 7. But there is no improbability in supposing that the same thing which had happened to Stephen, had occurred in other cases. Stephen was the first martyr; and as he was a prominent man, his case is particularly recorded. I gave my voice. Paul was not a member of the sanhedrim, and this does not mean that he voted, but simply that he joined in the persecution; he approved it; he assented to the putting of the saints to death. Comp. Ac 22:20. The Syriac renders it, "I joined with those who condemned them." It is evident also that Paul instigated them in this persecution, and urged them on to deeds of blood and cruelty. {b} "did in Jerusalem" Ac 8:3; Ga 1:13 {c} "authority" Ac 9:14 {++} "my voice" "vote" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 11 Verse 11. And I punished them oft, etc. See Ac 22:19. And compelled them to blaspheme. To blaspheme the name of Jesus, by denying that he was the Messiah, and by admitting that he was an impostor. This was the object which they had in view in the persecution. It was not to make them blaspheme or reproach God, but to deny that Jesus was the Messiah, and to reproach him as a deceiver and an impostor. It is not necessarily implied in the expression, "and compelled them to blaspheme," that he succeeded in doing it; but that he violently endeavoured to make them apostatize from the Christian religion, and deny the Lord Jesus. It is certainly not impossible that a few might thus have been induced by the authority of the sanhedrim, and by the threats of Paul to do it; but it is certain that the great mass of Christians adhered firmly to their belief that Jesus was the Messiah. And being exceedingly mad. Nothing could more forcibly express his rage and violence against the Christians. He raged like a madman; he was so indignant that he laid aside all appearance of reason; and with the fury and violence of a maniac, he endeavoured to exterminate them from the earth. None but a madman will persecute men on account of their religious opinions; and all persecutions have been conducted like this, with the violence, and fury, and ungovernable temper of maniacs. Unto strange cities. Unto foreign cities; cities out of Judea. The principal instance Of this was his going to Damascus; but there is no evidence that he did not intend also to visit other cities out of Judea, and bring the Christians there, if he found any, to Jerusalem. {d} "oft in every" Ac 22:19 {++} "strange" "foreign" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 12 Verse 12. No Barnes text on this verse. See Barnes "Ac 9:5" {e} "went to Damascus" Ac 9:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 13 Verse 13. No Barnes text on this verse. See Barnes "Ac 9:5" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 14 Verse 14. No Barnes text on this verse. See Barnes "Ac 9:5" {&} "pricks" "goads" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 15 Verse 15. No Barnes text on this verse. See Barnes "Ac 9:5" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 16 Verse 16. But rise, etc. The particulars mentioned in this verse and the two following are not recorded in the account of Paul's conversion in Ac 9. But it is not improbable that many circumstances may have occurred which are not recorded. Paul dwells on them here at length, in order particularly to show his authority for doing what he had done in preaching to the Gentiles. To make thee a minister. A minister of the gospel; a preacher of the truth. And a witness. See Barnes "Ac 22:15". Which thou hast seen. On the road to Damascus; that is, of the Lord Jesus, and of the fact that he was risen from the dead. And of those things, etc. Of those further manifestations of my person, protection, and will, which I will yet make to you. It is evident from this, that the Lord Jesus promised to manifest himself to Paul in his ministry, and to make to him still further displays of his will and glory. Comp. Ac 22:17,18. This was done by his rescuing him from destruction and danger; by the intimation of his will; and by the growing and expanding view which Paul was permitted to take of the character and perfections of the Lord Jesus. In this we see that it is the duty of ministers to bear witness not only to the truth of religion in general, or of that which they can demonstrate by argument; but more especially of that which they experience in their own hearts, and which they understand by having themselves been the subjects of it. No man is qualified to enter the ministry who has not a personal and practical and saving view of the glory and perfections of the Lord Jesus, and who does not go to his work as a witness of those things which he has felt. And no man enters the ministry with these feelings, who has not, as Paul had, a promise that he shall see still brighter displays of the perfections of the Saviour, and be permitted to advance in the knowledge of him and of his work. The highest personal consolation in this work is the promise of their being admitted to ever-growing and expanding views of the glory of the Lord Jesus, and of experiencing his presence, guidance, and protection. {|} "make thee" "Appoint" {f} "minister" Eph 3:7; Col 1:23,25 {g} "witness" Ac 22:15 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 17 Verse 17. Delivering thee from the people. From the Jewish people. This implied that he would be persecuted by them, and that the Lord Jesus would interpose to rescue him. And from the Gentiles. This also implied that he would be persecuted and opposed by them ---a prospect which was verified by the whole course of his ministry. Yet in all he experienced, according to the promise, the support and the protection of the Lord Jesus. This was expressed in a summary manner in Lu 9:16. Unto whom now I send thee. Ac 22:21. As the opposition of the Jews arose mainly from the fact that he had gone among the Gentiles, it was important to bring this part of his commission into full view before Agrippa, and to show that the same Saviour who had miraculously converted him, had commanded him to go and preach to them. {a} "unto whom" Ac 22:21; Ro 11:13 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 18 Verse 18. To open their eyes. To enlighten or instruct them. Ignorance is represented by the eyes being closed, and the instruction of the gospel by the opening of the eyes. See Eph 1:18. And to turn them from darkness to light. From the darkness of heathenism and sin, to the light and purity of the gospel. Darkness in an emblem of ignorance and of sin; and the heathen nations are often represented as sitting in darkness. See Barnes "Mt 4:16; See Barnes "Joh 1:4"; See Barnes "Joh 1:6". And from the power of Satan. From the dominion of Satan. Comp. Col 1:13; 1 Pe 2:9; See Barnes "Joh 12:31"; See Barnes "Joh 16:11". Satan is thus represented as the prince of this world; the ruler of the darkness of this world; the prince of the power of the air, etc. The heathen world, lying in sin and superstition, is represented as under his control; and this passage teaches, doubtless, that the great mass of the people of this world are the subjects of the kingdom of Satan, and are led captive by him at his will. Unto God. To the obedience of the one living and true God. That they may receive forgiveness of sins. Through the merits of that Saviour who died; that thus the partition wall between the Jews and the Gentiles might be broken down, and all might be admitted to the same precious privileges of the favour and mercy of God. See Barnes "Ac 2:38". And inheritance. An heirship, or lot, (klhron;) that they might be entitled to the privileges and favours of the children of God. See Barnes "Ac 20:32". Which are sanctified. Among the saints; the children of God. See Barnes "Ac 20:32". {b} "open their eyes" Isa 35:5; 42:7; Eph 1:18 {c} "turn them" Lu 1:79; Joh 8:12; 2 Co 4:6; 1 Pe 2:9 {d} "power of Satan" Col 1:13 {e} "forgiveness of sins" Lu 1:77; Eph 1:7; Col 1:14 {f} "inheritance" Eph 1:11; Col 1:12; 1 Pe 1:4 {g} "sanctified" Joh 17:17; Ac 20:32; 1 Co 1:30; Re 21:27 {h} "faith" Eph 2:8; Heb 11:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 19 Verse 19. Whereupon. Whence, oyen. Since the proof of his being the Messiah, and of his resurrection, and of his calling me to this work, was so clear and plain, I deemed it my duty to engage without delay in the work. I was not disobedient. I was not incredulous or unbelieving; I yielded myself to the command, and at once obeyed. See Ac 9:6; Comp. Gal 1:16. To the heavenly vision. To the celestial appearance; or to the vision which appeared to me manifestly from heaven. I did not doubt that this splendid appearance Ac 26:13 was from heaven; and I did not refuse to obey the command of Him who thus appeared to me. He knew it was the command of God his Saviour; and he gave evidence of repentance by yielding obedience to it at once. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 20 Verse 20. See Ac 9:20-23. The 20th verse contains a summary of his labours in obedience to the command of the Lord Jesus. His argument is, that the Lord Jesus had from heaven commanded him to do this, and that he had done no more than to obey his injunction. {*} "shewed" "declared" {i} "first" Ac 9:19 {k} "works" Mt 3:8 {+} "meet for" "worthy of" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 21 Verse 21. Caught me in the temple. Ac 21:30. And went about, etc. Endeavoured to put me to death. {l} "Jews" Ac 21:30 {++} "caught" "seized" {&} "about to kill" "attempted" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 22 Verse 22. Having therefore obtained help of God. Paul had seen and felt his danger. He had known the determined malice of the Jews, and their efforts to take his life. He had been rescued by Lysias, and had made every effort to avoid the danger, and to save his life; and at the end of all, he traced his safety entirely to the help of God. It was not by any power of his own that he had been preserved; but it was because God had interposed and rescued him. Those who have been delivered from danger, if they have just views, will delight to trace it all to God. They will regard his hand; and will feel that whatever wisdom they may have had, or whatever may have been the kindness of their friends to aid them, yet that all this also is to be traced to the superintending providence of God. Witnessing. Bearing testimony to what he had seen, according to the command of Christ, Ac 26:16. To small. To those in humble life; to the poor, the ignorant, and the obscure. Like his Master, he did not despise them, but regarded it as his duty and privilege to preach the gospel to the poor. And great. The rich and noble; to kings, and princes, and governors. He had thus stood on Mars' Hill at Athens; he had borne testimony before the wise men of Greece; he had declared the same gospel before Felix, Festus, and now before Agrippa. He offered salvation to all. He passed by none because they were poor; and he was not deterred by the fear of the rich and the great from making known their sins, and calling them to repentance. What an admirable illustration of the proper duties of a minister of the gospel! Saying none other things, etc. Delivering no new doctrine; but maintaining only that the prophecies had been fulfilled. As he had done this only, there was no reason for the opposition and persecution of the Jews. Should come. Should come to pass; or, should take place. Paul here evidently means to say, that the doctrine of the atonement, and of the resurrection of Christ, is taught in the Old Testament. {|} "witnessing" "testifying" {m} "the prophets" Lu 24:27,46 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 23 Verse 23. That Christ. That the Messiah expected by the Jews should be a suffering Messiah. Should suffer. Should lead a painful life, and be put to death. See Barnes "Ac 17:3". Compare Da 9:27; Isa 53. And that he should be the first, etc. This declaration contains two points: (1.) That it was taught in the prophets that the Messiah should rise from the dead. On this, see the proof alleged in Ac 2:24-32; Ac 13:32-37. (2.) That he should be the first that should rise. This cannot mean that the Messiah should be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus and the widow's son at Nain. It does not mean that he should be the first in the order of time that should rise, but first in eminence, the most distinguished, the chief, the head of those who should rise from the dead. prwtov ex anastasewv nekrwn. In accordance with this he is called Col 1:18 "the beginning, the first-born from the dead;" having, among all the dead who should be raised up, the rights and pre-eminence of the primogeniture, or which pertained to the first-born. In 1 Co 15:20, he is called "the first-fruits of them that slept." This declaration is, therefore, made of him by way of eminence: (1.) As being chief, a prince among those raised from the dead; (2.) as being raised by his own power, Joh 10:18 (3.) as, by his rising, securing a dominion over death and the grave, (1 Co 15:25,26;) and, (4.) as bringing, by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendancy over death and the grave, and was thus, by way of eminence, first among those raised from the dead. And should shew light unto the people. To the Jews. Should be their instructor and prophet. This Moses had predicted, De 18:15. And to the Gentiles. This had often been foretold by the prophets, and particularly by Isaiah, Isa 9:1,2. Compare Mt 4:14-16 Isa 11:10; 42:1,4; 44:3; 60:3,5,11; 61:6; 62:2; 66:12. {n} "the first" 1 Co 15:23 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 24 Verse 24. Festus said with a loud voice. Amazed at the zeal and ardour of Paul. Paul doubtless evinced deep interest in the subject, and great earnestness in the delivery of his defence. Thou art beside thyself. Thou art deranged; thou art insane. The reasons why Festus thought Paul mad were, probably, (1.) his great earnestness and excitement on the subject. (2.) His laying such stress on the gospel of the despised Jesus of Nazareth, as if it were a matter of infinite moment. Festus despised it; and he regarded it as proof of derangement that so much importance was attached to it. (3.) Festus regarded, probably, the whole story of the vision that Paul said had appeared to him, as the effect of an inflamed and excited imagination; and as the proof of delirium. This is not an uncommon charge against those who are Christians, and especially when they evince any unusual zeal. Sinners regard them as under the influence of delirium and fanaticism; as terrified by imaginary and superstitious fears; or as misguided by fanatical leaders. Husbands often thus think their wives deranged, and parents their children, and wicked men the ministers of the gospel. The gay think it proof of derangement that others are serious, and anxious, and prayerful; the rich, that others are willing to part with their property to do good; the ambitious and worldly, that others are willing to leave their country and home, to go among the Gentiles to spend their lives in making known the unsearchable riches of Christ. The really sober and rational part of the world--they who fear God, and keep his commandments; who believe that eternity is before them, and who strive to live for it--are thus charged with insanity by those who are really deluded, and who are thus living lives of madness and folly. The tenants of a madhouse often think all others deranged but themselves; but there is no madness so great, no delirium so awful, as to neglect the eternal interest of the soul for the sake of the poor pleasures and honours which this life can give. Much learning. It is probable that Festus was acquainted with the fact that Paul had been well instructed, and was a learned man. Paul had not, while before him, manifested particularly his learning. But Festus, acquainted in some way with the fact that he was well educated, supposed that his brain had been turned, and that the effect of it was seen by devotion to a fanatical form of religion. The tendency of long-continued and intense application to produce mental derangement, is everywhere known. Doth make thee mad. Impels, drives, or excites thee peritrepei to madness. {&} "spake for himself" "Made his defence" {o} "make thee mad" 2 Ki 9:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 25 Verse 25. I am not mad. I am not deranged. There are few more happy turns than that which Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make art impression on the mind of Festus, than anything that Paul could say in self-defence. The same reply, "I am not mad," can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal, Lu 15:17 to their right mind; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting [themselves] according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reasonableness and soberness of his own views and conduct, so may all Christians appeal even to sinners themselves, as witnesses that they are acting as immortal beings should act. All men know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him, if a Saviour died for us, we should love him; if a hell, we should avoid it; if a heaven, we should seek it. And even when they charge us with folly and derangement, we may turn at once upon them, and appeal to their own consciences, and ask them if all our anxieties, and prayers, and efforts, and self-denials, are not right? One of the best ways of convicting sinners, is to appeal to them just as Paul did to Agrippa. When so appealed to, they will usually acknowledge the force of the appeal; and will admit that all the solicitude of Christians for their salvation is according to the dictates of reason. Most noble Festus. This was the usual title of the Roman governor. Comp. Ac 24:3. Of truth. In accordance with the predictions of Moses and the prophets; and the facts which have occurred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa, Ac 26:26,27. Truth here stands opposed to delusion, imposture, and fraud. And soberness. Soberness (swfrosunhv, wisdom) stands opposed here to madness, or derangement, and denotes sanity of mind. The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinced the most perfect self-possession and command of his feelings; and who uttered sentiments deep, impressive, and worthy of the attention of mankind. {*} "soberness" "a sound mind" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 26 Verse 26. For the king. King Agrippa. Knoweth. He had been many years in that region, and the fame of Jesus and of Paul's conversion were probably well known to him. These things. The things pertaining to the early persecutions of Christians; the spread of the gospel; and the remarkable conversion of Paul. Though Agrippa might not have been fully informed respecting these things, yet he had an acquaintance with Moses and the prophets; he knew the Jewish expectation respecting the Messiah; and he could not be ignorant respecting the remarkable public events in the life of Jesus of Nazareth, and of his having been put to death by order of Pontius Pilate on the cross. I speak freely. I speak openly, boldly. I use no disguise; and I speak the more confidently before him, because, from his situation, he must be acquainted with the truth of what I say. Truth is always bold and free; and it is an evidence of honesty when a man is willing to declare everything without reserve before those who are qualified to detect him if he is an impostor. Such evidence of truth and honesty was given by Paul. For I am persuaded. I am convinced; I doubt not that he is well acquainted with these things. Are hidden from him. That he is unacquainted with them. For this thing. The thing to which Paul had mainly referred in this defence, his own conversion to the Christian religion. Was not done in a corner. Did not occur secretly and obscurely; but was public, and was of such a character as to attract attention. The conversion of a leading persecutor, such as Paul had been, and in the manner in which that conversion had taken place, could not but attract attention and remark. And although the Jews would endeavour as much as possible to conceal it, yet Paul might presume that it could not be entirely unknown to Agrippa. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 27 King Agrippa. This bland personal address is an instance of Paul's happy manner of appeal. He does it to bring in the testimony of Agrippa to meet the charge of Festus that he was deranged. Believest thou the prophets? The prophecies respecting the character, the sufferings, and the death of the Messiah. I know that thou believest. Agrippa was a Jew; and, as such, he of course believed the prophets. Perhaps, too, from what Paul knew of his personal character, he might confidently affirm that he professed to be a believer. Instead, therefore, of waiting for his answer, Paul anticipates it, and says that he knows that Agrippa professes to believe all these prophecies respecting the Messiah. His design is evident. It is (1) to meet the charge of derangement, and to bring in the testimony of Agrippa, who well understood the subject, to the importance and the truth of what he was saying. (2.) To press on the conscience of his royal hearer the evidence of the Christian religion, and to secure if possible his conversion. "Since thou believest the prophecies, and since I have shown that they are fulfilled in Jesus of Nazareth, that he corresponds in person, character, and work with the prophets, it follows that his religion is true." Paul lost no opportunity of pressing the truth on every class of men. He had such a conviction of the truth of Christianity, that he was deterred by no rank, station, or office; by no fear of the rich, the great and the learned; but everywhere urged the evidence of that religion as indisputable. In this lay the secret of no small part of his success. A man who really believes the truth, will be ready to defend it. A man who truly loves religion, will not be ashamed of it anywhere. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 28 Verse 28. Then Agrippa said unto Paul. He could not deny that he believed the prophets. He could not deny that the argument was a strong one, that they had been fulfilled in Jesus of Nazareth. He could not deny that the evidence of the miraculous interposition of God in the conversion of Paul was overwhelming. And instead, therefore, of charging him as Festus had done with derangement, he candidly and honestly avows the impression which the proof had made on his mind. Almost. Except a very little. en oligw. Thou hast nearly convinced me that Christianity is true, and persuaded me to embrace it. The arguments of Paul had been so rational; the appeal which he had made to his belief of the prophets had been so irresistible, that he had been nearly convinced of the truth of Christianity. We are to remember, (1.) that Agrippa was a Jew, and that he would look on this whole subject in a different manner from the Roman Festus. (2.) That Agrippa does not appear to have partaken of the violent passions and prejudices of the Jews who had accused Paul. (3.) His character, as given by Josephus, is that of a mild, candid, and ingenuous man. He had no particular hostility to Christians; he knew that they were not justly charged with sedition and crime; and he saw the conclusion to which a belief of the prophets inevitably tended. Yet, as in thousands of other cases, he was not quite persuaded to be a Christian. What was included in the "almost"--what prevented his being quite persuaded--we know not. It may have been that the evidence was not so clear to his mind as he would profess to desire; or that he was not willing to give up his sins; or that he was too proud to rank himself with the followers of Jesus of Nazareth; or that, like Felix, he was willing to defer it to a more convenient season. There is every reason to believe that he was never quite persuaded to embrace the Lord Jesus; and that he was never nearer the kingdom of heaven than at this moment. It was the crisis, the turning point in Agrippa's life, and in his eternal destiny; and, like thousands of others, he neglected or refused to allow the full conviction of the truth on his mind, and died in his sins. Thou persuadest me. Thou dost convince me of the truth of the Christian religion, and persuadest me to embrace it. To be a Christian. On the name Christian, See Barnes "Ac 11:26". On this deeply interesting case, we may observe, (1.) that there are many in the same situation as Agrippa-- many who are almost, but not altogether, persuaded to be Christians. They are found among (a) those who have been religiously educated; (b) those who are convinced by argument of the truth of Christianity; (c) those whose consciences are awakened, and who feel their guilt, and the necessity of some better portion than this world can furnish. (2.) Such persons are deterred from being altogether Christians by the following, among other causes: (a) By the love of sin--the love of sin in general, or some particular sin which they are not willing to abandon. (b) The fear of shame, persecution, or contempt, if they become Christians. (c) By the temptations of the world--its cares, vanities, and allurements--which are often prosecuted most strongly in just this state of mind. (d) The love of office, the pride of rank and power, as in the case of Agrippa. (e) A disposition, like Felix, to delay to a more favourable time the work of religion, until life has wasted away, and death approaches, and it is too late; and the unhappy man dies ALMOST a Christian. (3.) This state of mind is one of peculiar interest, and peculiar danger. It is not one of safety; and it is not one that implies any certainty that the "almost Christian" will ever be saved. There is no reason to believe that Agrippa ever became fully persuaded to become a Christian. To be almost persuaded to do a thing which we ought to do, and yet not to do it, is the very position of guilt and danger. And it is no wonder that many are brought to this point--the turning point, the crisis of life --and then lose their anxiety, and die in their sins. May the God of grace keep us from resting in being almost persuaded to be Christians. And may every one who shall read this account of Agrippa be admonished by his convictions, and be alarmed by the fact that he then paused, and that his convictions there ended! And may every one resolve, by the help of God, to forsake everything that prevents his becoming an entire believer, and without delay embrace the Son of God as his Saviour! __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 29 Verse 29. I would to God. I pray to God; I earnestly desire it of God. This shows (l.) Paul's intense desire that Agrippa, and all who heard him, might be saved. (2.) His steady and constant belief that none but God could incline them to become altogether Christians. Hence he expressed it as the object which he earnestly sought of God, that they might be true believers. Paul knew well that there was nothing that would overcome the reluctance of the human heart to be an entire Christian, but the grace and mercy of God. He had addressed to them the convincing arguments of religion; and he now breathed forth his earnest prayer to God that these arguments might be effectual. So prays every faithful minister of the cross. All that hear me. Festus, and the military and civil officers who had been assembled to hear his defence, Ac 25:23. Were both almost, and altogether, etc. Paul had no higher wish for them than that they might have the faith and consolations which he had himself enjoyed. He had so firm a conviction of the truth of Christianity, and had experienced so much of its consolations and supports amidst all his persecutions and trials, that his highest desire for them was, that they might experience the same inexpressibly pure and holy consolations. He well knew that there was neither happiness nor safety in being almost a Christian; and he desired, therefore, that they would give themselves, as he had done, entirely and altogether to the service of the Lord Jesus Christ. Except these bonds. These chains. This is an exceedingly happy and touching appeal. Probably Paul, when he said this, lifted up his arm with the chain attached to it. His wish was, that they might be partakers of the pure joys which religion had conferred on him; that in all other respects they might partake of the effects of the gospel, except those chains. Those he did not wish them to bear. The persecutions, and unjust trials, and confinements which he had been called to suffer in the cause, he did not desire them to endure. True Christians wish others to partake of the full blessings of religion. The trials which they themselves experience from without, in unjust persecutions, ridicule, and slander, they do not wish them to endure. The trials which they themselves experience from an evil heart, from corrupt passions, and from temptations, they do not wish others to experience. But even with these, religion confers infinitely more pure joy than the world can give; and even though others should be called to experience severe trials for their religion, still Christians wish that all should partake of the pure consolations which Christianity alone can furnish in this world and the world to come. {a} "would to God" 1 Co 7:7 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 30 Verse 30. No notes from Barnes on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 31 Verse 31. This man doeth nothing worthy of death. This was the conclusion to which they had come, after hearing all that the Jews had to allege against him. It was the result of the whole investigation; and we have, therefore, the concurring testimony of Claudius Lysias, Ac 23:29, of Felix, Ac 24 of Festus, Ac 25:26,27, and of Agrippa, to his innocence. More honourable and satisfactory testimony of his innocence Paul could not have desired. It was a full acquittal from all the charges against him; and though he was to be sent to Rome, yet he went there with every favourable circumstance of being acquitted there also. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 26 - Verse 32 Verse 32. Then said Agrippa unto Festus, etc. This is a full declaration of the conviction of Agrippa, that Paul was innocent. It is an instance also where boldness and fidelity will be attended with happy results. Paul had concealed nothing of the truth. He had made a bold and faithful appeal Ac 26:27 to Agrippa himself, for the truth of what he was saying. By this appeal, Agrippa had not been offended. It had only served to impress him more with the innocence of Paul. It is an instance which shows us that religion may be commended to the consciences and reason of princes, and kings, and judges, so that they will see its truth. It is an instance which shows us that the most bold and faithful appeals may be made by the ministers of religion to their hearers, for the truth of what they are saying. And it is a full proof that the most faithful appeals, if respectful, may be made without offending men, and with the certainty that they will feel and admit their force. All preachers should be as faithful as Paul; and whatever may be the rank and character of their auditors, they should never doubt that they have truth and God on their side, and that their message, when most bold and faithful, will commend itself to the consciences of men. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 1 CHAPTER 27 Verse 1. And when it was determined. By Festus, Ac 25:12 and when the time was come when it was convenient to send him. That we should sail. The use of the term "we" here shows that the author of this book, Luke, was with Paul. He had been the companion of Paul; and though he had not been accused, yet it was resolved that he should still accompany him. Whether he went at his own expense, or whether he was sent at the expense of the Roman government, does not appear. There is a difference of reading here in the ancient versions. The Syriac reads it, "And thus Festus determined that he [Paul] should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we." But the Greek manuscripts are uniform; and the correct reading is, doubtless, that which is in our version. Into Italy. The country still bearing the same name, of which Rome was the capital. And certain other prisoners. Who were probably also sent to Rome for a trial before the emperor. Dr. Lardner has proved that it was common to send prisoners from Judea and other provinces to Rome. Credibility, Part i., chap. x., & 10, pp. 248, 249. A centurion. A commander of a hundred men. Of Augustus' band. For the meaning of the word "band," See Barnes "Mt 27:27, See Barnes "Ac 10:1". It was a division in the Roman army, consisting of from four to six hundred men. It was called "Augustus' band" in honour of the Roman emperor Augustus, See Barnes "Ac 25:21, and was probably distinguished in some way for the care in enlisting or selecting them. The Augustus cohort or band is mentioned by Suetonius in his Life of Nero, 20. {b} "Paul" Ac 25:12,25 {*} "certain" "some" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 2 Verse 2. A ship of Adramyttium. A maritime town of Mysia, in Asia Minor, opposite to the island of Lesbos. This was a ship which had been built there, or which sailed from that port, but which was then in the port of Caesarea. It is evident, from Ac 27:6, that this ship was not expected to sail to Italy, but that the centurion expected to find some other vessel into which he could put the prisoners to take them to Rome. We launched. We loosed from our anchorage; or we set sail. See Ac 13:13. By the coasts of Asia. Of Asia Minor. Probably the owners of the ship designed to make a coasting voyage along the southern part of Asia Minor, and to engage in traffic with the maritime towns and cities. One Aristarchus, a Macedonian. This man is mentioned as Paul's companion in travel, in Ac 19:29. He afterwards attended him to Macedonia, and returned with him to Asia, Ac 20:4. He now appears to have attended him, not as a prisoner, but as a voluntary companion, choosing to share with him his dangers, and to enjoy the benefit of his society and friendship. He went with him to Rome, and was a fellow-prisoner with him there, Col 4:10 and is mentioned Phm 1:24) as Paul's fellow-labourer. It was, doubtless, a great comfort to Paul to have with him two such valuable friends as Luke and Aristarchus; and it was an instance of great affection for him that they were not ashamed of his bonds, but were willing to share his dangers, and to expose themselves to peril for the sake of accompanying him to Rome. {a} "Aristarchus" Ac 19:29 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 3 Verse 3. We touched at Sidon. See Barnes "Mt 11:21". It was north of Caesarea. And Julius courteously entreated Paul. Treated him kindly, or humanely. And gave him liberty, etc. The same thing had been done by Felix, Ac 24:23. Unto his friends. In Sidon. Paul had frequently travelled in that direction, in going to and returning from Jerusalem; and it is not improbable, therefore, that he had friends in all the principal cities. To refresh himself. To enjoy the benefit of their kind care, to make his present situation and his voyage as comfortable as possible. It is probable that they would furnish him with many supplies which were needful to make his long and perilous voyage comfortable. {b} "courteously entreated" Ac 24:23; 28:16 {*} "refresh himself" "Take refreshment" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 4 Verse 4. We sailed under Cyprus. For an account of Cyprus, See Barnes "Ac 4:36". By sailing "under Cyprus" is meant that they sailed along its coasts; they kept near to it; they thus endeavoured to break off the violent winds. Instead of steering a direct course in the open sea, which would have exposed them to violent opposing winds, they kept near this large island, so that it was between them and the westerly winds. The force of the wind was thus broken, and the voyage rendered less difficult and dangerous. They went between Cyprus and Asia Minor, leaving Cyprus to the left. Had it not been for the strong western winds they would have left it on the right. The winds were contrary. Were from the west, or south-west, which thus prevented their pursuing a direct course. See the Map. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 5 Verse 5. The sea of Cilicia and Pamphylia. The sea which lies off the coast from these two regions. For their situation, see the Map, and Notes, Ac 6:9; 13:13. We came to Myra, a city of Lycia. Lycia was a province in the south-western part of Asia Minor, having Phrygia and Pisidia on the north, the Mediterranean on the south, Pamphylia on the east, and Caria on the west. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 6 Verse 6. A ship of Alexandria. A ship belonging to Alexandria. Alexandria was in Egypt, and was founded by Alexander the Great. It appears, from Ac 27:38, that the ship was laden with wheat. It is well known that great quantities of wheat were imported from Egypt to Rome; and it appears that this was one of the large ships which were employed for that purpose. Why the ship was on the coast of Asia Minor, is not known. But it is probable that it had been driven out of its way by adverse winds or tempests. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 7 Verse 7. Had sailed slowly. By reason of the prevalence of the western winds, Ac 27:4. Over against Cnidus. This was a city standing on a promontory of the same name in Asia Minor, in the part of the province of Cans called Doris, and a little north-west of the island of Rhodes. The wind not suffering us. The wind repelling us in that direction; not permitting us to hold on a direct course, we were driven off near to Crete. We sailed under Crete. See Ac 27:4. We lay along near to Crete, so as to break the violence of the wind. For the situation of Crete, See Barnes "Ac 2:11". Over against Salmone. Near to Salmone. This was the name of the promontory which formed the eastern extremity of the island of Crete. {1} "under Crete" "Candy" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 8 Verse 8. And, hardly passing it. Scarcely being able to pass by it without being wrecked. Being almost driven on it. They passed round the east end of the island, because they had been unable to sail directly forward between the island and the main land. The fair havens. This was on the south-eastern part of the island of Crete. It was probably not so much a harbour as an open kind of road, which afforded good anchorage for a time. It is called by Stephen, the geographer, "the fair shore." {++} "whereunto" "near which" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 9 Verse 9. When much time was spent. In sailing along the coast of Asia; in contending with the contrary winds. It is evident that, when they started, they had hoped to reach Italy before the dangerous time of navigating the Mediterranean should arrive. But they had been detained and embarrassed contrary to their expectation, so that they were now sailing in the most dangerous and tempestuous time of the year. Because the fast was now already past. By "the fast," here is evidently intended the fast which occurred among the Jews on the great day of atonement. That was the tenth of the month Tisri, which answers to a part of September and part of October. It was therefore the time of the autumnal equinox, and when the navigation of the Mediterranean was esteemed to be particularly dangerous, from the storms which usually occurred about that time. The ancients regarded this as a dangerous time to navigate the Mediterranean. See the proofs in Kuinoel on this place. Paul admonished them. Paul exhorted, entreated, or persuaded them. He was somewhat accustomed to the navigation of that sea; and endeavoured to persuade them not to risk the danger of sailing at that season of the year. {2} "fast" "The fast was on the tenth day of the seventh month, Le 23:27,29 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 10 Verse 10. Sirs. Greek, Men. I perceive. It is not certain that Paul understood this by direct inspiration. He might have perceived it from his own knowledge of the danger of navigation at the autumnal equinox, and from what he saw of the ship as unfitted to a dangerous navigation. But there is nothing that should prevent our believing also that he was guided to this conclusion by the inspiration of the Spirit of God. Comp. Ac 27:23,24. Will be with hurt. With injury, or hazard. It is not meant that their lives would be lost, but that they would jeoparded. The lading. The freight of the ship. It was laden with wheat, Ac 27:38. Paul evidently, by this, intended to suggest the propriety of remaining where they were, until the time of dangerous navigation was past. {1} "hurt" "injury" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 11 Verse 11. The master. The captain, or the pilot. The person who is here meant was the helmsman, who occupied, in ancient ships, a conspicuous place on the stern, and steered the ship, and gave directions to the crew. The owner of the ship. Probably a different person from "the master." He had the general command of the ship as his own property, but had employed "the master," or the pilot, to direct and manage it. His counsel, in regard to the propriety of continuing the voyage, would be likely to be followed. {a} "believed" Pr 27:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 12 Verse 12. The haven. The fair havens, Ac 27:8. Was not commodious to winter in. Not safe or convenient to remain there. Probably it furnished rather a safe anchorage-ground in time of a storm, than a convenient place for a permanent harbour. The more part. The greater part of the crew. To Phenice. This was a port or harbour on the south side of Crete, and west of the fair havens. It was a more convenient harbour, and regarded as more safe. It appears, therefore, that the majority of persons on board concurred with Paul in the belief that it was not advisable to attempt the navigation of the sea, until the dangers of the winter had passed by. And lieth toward. Greek, Looking toward; i.e., it was open in that direction. The southwest. kata liba. Toward Libya, or Africa. That country was situated south-west of the mouth of the harbour. The entrance of the harbour was in a south-west direction. And northwest. kata cwron. This word denotes a wind blowing from the north-west. The harbour was doubtless curved. Its entrance was in a south-west direction. It then turned so as to lie in a direction towards the north-west. It was thus rendered perfectly safe from the winds and heavy seas; and in that harbour they might pass the winter in security. {*} "more part" "greater" {b} "Crete" Ac 27:7 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 13 Verse 13. The south wind. The wind before had probably been a headwind, blowing from the west. When it veered round to the south, and when it blew gently, though not entirely favourable, yet it was so that they supposed they could sail along the coast of Crete. Had obtained their purpose. The object of their desire; that is, to sail safely along the coast of Crete. Loosing thence. Setting sail for the fair havens. Close by Crete. Near the shore. It is evident that they designed, if possible, to make the harbour of Phenice, to winter there. {c} "loosing thence" Ac 27:7. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 14 Verse 14. Arose. Beat violently. Against it. Against the island of Crete. A tempestuous wind. Turbulent, violent, strong. Called Euroclydon. Interpreters have been much perplexed about the meaning of this word, which occurs nowhere else in the New Testament. The most probable supposition is, that it denotes a wind not blowing steadily from any quarter, but a hurricane, or wind veering about to different quarters. Such hurricanes are known to abound in the Mediterranean, and are now called Levanters, deriving their name from blowing chiefly in the Levant, or eastern part of the Mediterranean. The name Euroclydon is derived probably from two Greek words, eurov, wind, and kludwn, a wave; so called from its agitating and exciting the waves. It thus answers to the usual effects hurricane, or of a wind rapidly changing its points of compass. {2} "arose" "beat" {d} "tempestuous wind" Ps 107:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 15 Verse 15. The ship was caught. By the wind. It came suddenly upon them as a tempest. Could not bear up, etc. Could not resist its violence, or could not direct the ship. It was seized by the wind, and driven with such violence that it became unmanageable. We let her drive. We suffered the ship to be borne along by the wind, without attempting to control it. {+} "caught" "Borne away" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 16 Verse 16. And running under. Running near to an island. They run near to it, where the violence of the wind was probably broken by the island. Which is called Clauda. This is a small island southwest of Crete. We had much work. Much difficulty; we were scarcely able to do it. To come by the boat. This does not mean that they attempted here to land in the boat, but they had much difficulty in saving the small boat attached to the ship, from being staved to pieces. Whether it was carried in the ship or towed at the stern, does not appear; but it is evident that it was in danger of being broken to pieces, or lost, and that they had much difficulty in securing it. The importance of securing the small boat is known by all seamen. {++} "much work" "difficulty" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 17 Verse 17. Which when they had taken up. When they had raised up the boat into the ship, so as to secure it. They used helps. They used ropes, cables, stays, or chains, for the purpose of securing the ship. The danger was, that the ship would be destroyed; and they, therefore, made use of such aids as should prevent the loss of the ship. Undergirding the ship. The ancients were accustomed to pass cables or strong ropes from one side of the ship to another, to keep the planks from springing or starting by the action of the sea. The rope was slipped under the prow, and passed along to any part of the keel which they pleased, and made fast on the deck. See cases mentioned in Kuinoel on this verse. An instance of the same kind is mentioned in Lord Anson's voyage round the world. Speaking of a Spanish man-of-war in a storm, he says, "They were obliged to throw overboard all their upper-deck guns, and take six turns of the cable round the ship, to prevent her opening." (Clark.) Lest they should fall into the quicksands. There were two celebrated syrtes, or quicksands, on the coast of Africa, called the greater and lesser. They were vast beds of sand driven up by the sea, and constantly shifting their position, so that they could not know certainly where the danger was, and guard against it. As they were constantly changing their position, they could not be accurately laid down in a chart. They were afraid, therefore, that they should be driven on one of those banks of sand, and thus be lost. Strake sail. Or, rather, lowered or took down the mast, or the yards to which the sails were attached. There has been a great variety of interpretations proposed on this passage. The most probable is, that they took down the mast, by cutting or otherwise, as is now done in storms at sea, to save the ship. They were at the mercy of the wind and waves; and their only hope was by taking away their sails. And so were driven. By the wind and waves. The ship was unmanageable, and they suffered it to be driven before the wind. {e} "fall into the quicksands" Ps 107:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 18 Verse 18. They lightened the ship. By throwing out a part of the cargo. {f} "tossed" Ps 107:27 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 19 Verse 19. The tackling of the ship. The anchor, sails, cables, baggage, etc. That is, they threw over everything that was not indispensable to its preservation, for it seems still Ac 27:29. {g} "cast out" Job 2:4; Jon 1:5 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 20 Verse 20. Neither sun nor stars, etc. As they could see neither sun nor stars, they could make no observations; and as they had no compass, they would be totally ignorant of their situation, and gave up all is lost. {i} "all hope" Eze 37:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 21 Verse 21. But after long abstinence. By the violence of the storm, by their long-continued labour, and by their apprehension of danger, they had a long time abstained from food. And to have gained this harm. To have procured this harm, or have subjected yourselves to it. Had you remained there, you would have been safe. It seems to be bad English to speak of gaining a loss, but it is a correct translation of the original, kerdhsai, which expresses the idea of acquiring or procuring, whether good or evil. See Ac 27:9,10. {a} "hearkened" Ac 27:10 {b} "have loosed" Ac 27:13 {*} "gained" "procured" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 22 Verse 22. There shall be no loss. This must have been cheering news those who had given up all for lost. As Paul had manifested great wisdom in former advice to them, they might now be more disposed to listen to him. The reason why he believed they would be safe, he immediately states. {c} "I exhort" Job 22:29; Ps 112:7; 2 Co 4:8,9 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 23 Verse 23. There stood by me. There appeared to me. The angel of God. The message of God were often communicated by angels. See Heb 1:14. This does not mean that there was any particular angel, but simply an angel. Whose I am. Of the God to whom I belong. This is an expression of Paul's entire devotedness to him. Whom I serve. In the gospel. To whom and to whose cause I am entirely devoted. {d} "this night the angel" Ac 22:11 {e} "angel of God" Heb 1:14 {f} "whom I serve" De 32:9; Ps 135:4; Isa 44:5; Mal 3:17; Joh 17:9,10 1 Co 6:20; 1 Pe 2:9,10 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 24 Verse 24. Fear not, Paul. Do not be alarmed with the danger of the loss of life. Thou must be brought, etc. And therefore thy life will be spared. God hath given thee all, etc. That is, they shall all be preserved with thee. None of their lives shall be lost. It does not mean that they should be converted; but that their lives should be preserved. It is implied here that it was for the sake of Paul, or that the leading purpose of the Divine interposition to rescue them from danger was to save his life. The wicked often derive important benefits from being connected with Christians; and God often confers important favours on them in his general purposes to benefit his own people. The lives of impenitent men are often spared because God interposes to save his own people. {h} "given thee" Ge 19:21,29 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 25 Verse 25. No Barnes text on this verse. {+} "good cheer" "courage" {i} "For I believe God" Lu 1:45; Ro 4:20,21; 2 Ti 1:12 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 26 Verse 26. Howbeit. Nevertheless. Upon a certain island. Malta. See Ac 28:1 {k} "certain island" Ac 28:1 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 27 Verse 27. The fourteenth night. From the time when the tempest commenced. In Adria. In the Adriatic Sea. This sea is properly situated between Italy and Dalmatia, now called the Adriatic Gulf. But, among the ancients, the name was given not only to that gulf, but to the whole sea lying between Greece, Italy, and Africa, including the Sicilian and Ionian Sea. It is evident, from the narrative, that they were not in the Adriatic Gulf, but somewhere in the vicinity of Malta. See the Map. Deemed. Judged. Probably by the appearance of the sea. {&} "Adria" "The Adriatic Sea" {|} "shipmen deemed" "The sailors thought" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 28 Verse 28. And sounded. To sound is to make use of a line and lead to ascertain the depth of water. Twenty fathoms. A fathom is six feet, or the distance from the extremity of the middle finger on one hand to the extremity of the other, when the arms are extended. The depth, therefore, was about one hundred and twenty feet. Fifteen fathoms. They knew, therefore, that they were drawing near to shore. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 29 Verse 29. They cast four anchors. On account of the violence of the storm and waves, to make if possible the ship secure. And wished for the day. To discern more accurately their situation and danger. {l} "wished for the day" Ps 130:6 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 30 Verse 30. The shipmen. The sailors, leaving the prisoners. Under colour. Under pretence. They pretended that it was necessary to get into the boat, and carry the anchors ahead of the ship so as to make it secure, but with a real intention to make for the shore. Out of the foreship. From the prow, so as to make the fore part of the ship secure. The reason why they did this was, probably, that they expected the ship would go to pieces; and as all on board could not be saved in one small boat, they resolved to escaped to a place of safety as soon as possible. {%} "shipmen" "sailors" {**} "flee" "escape" {++} "under colour" "pretence" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 31 Verse 31. Paul said to the centurion and to the soldiers. The centurion had, it appears, the general direction of the ship, Ac 27:11. Probably it had been pressed into the service of the government. Except these. These seamen. The soldiers and the centurion were unqualified to manage the ship, and the presence of the sailors was therefore indispensable to the preservation of any. Abide in the ship. Remain on board. Ye cannot be saved. You cannot be preserved from death. You will have no hope of managing the ship so as to be secure from death. It will be remembered that Paul had been informed by the angel, and had assured then, Ac 27:22-24, that no lives should be lost. But it was only in the use of the proper means that their lives would be safe, yet this did not, in his view, prevent the use of the proper means to secure it. From this we lay learn, (1.) that the certainty of an event does not render it improper to use means to obtain it. (2.) That though the event may be determined, yet the use of the means may be indispensable. The event is rendered no more certain than the means requisite to accomplish it. (3.). That the doctrine of the Divine purposes or decrees, making certain future events, does not make the use of man's agency unnecessary or improper. The means are determined as well as the end; and the one will not be secured without the other. (4.) The same is true in regard to the decrees respecting salvation. The end is not determined without the means; and as God has resolved that his people shall be saved, so he has also determined the means. He has ordained that they shall repent, shall believe, shall be holy, and shall thus be saved. (5.) We have in this case a full answer to the objection that a belief in the decrees of God will make men neglect the means of salvation, and lead to licentiousness. It has just the contrary tendency. Here is a case in which Paul certainly believed in the purpose of God to save these men; in which he was assured that it was fully determined; and yet the effect was not to produce inattention and unconcern, but to prompt him to use strenuous efforts to accomplish the very effect which God had determined should take place. So it is always. A belief that God has purposes of mercy; that he designs, and has always designed, to save some, will prompt to the use of all proper means to secure it. If we had no evidence that God had any such purpose, effort would be vain. We should have no inducement in exertion. Where we have such evidence, it operates as it did in the case of Paul, to produce great and strenuous endeavours to secure the object. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 32 Verse 32. Cut off the ropes, etc. It is evident that the mariners had not yet got on board the boat. They had let it down into the sea, Ac 27:30, and were about to go on board. By thus cutting the ropes which fastened the boat to the ship, and letting it go, they removed all possibility of their fleeing from the ship, and compelled them to remain on board. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 33 Verse 33. And while the day was coming on. At daybreak. It was before they had sufficient light to discern what they should do. To take meat. Food. The word meat was formerly used to denote food of any kind. That ye have tarried. That you have remained or been fasting. Having taken nothing. No regular meal. It cannot mean that they had lived entirely without food; but that they had been so much in danger, so constantly engaged, and so anxious about their safety, that they had taken no regular meal; and that what they had taken had been at irregular intervals, and had been a scanty allowance. "Appian speaks of an army which for twenty days together had neither food nor sleep; by which he must mean that they neither made full meals, nor slept whole nights together. The same interpretation must be given to this phrase." (Doddridge.) The effect of this must have been, that they would be weak and exhausted, and little able to endure the fatigues which yet remained. {*} "meat" "food" {+} "tarried" "waited" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 34 Verse 34. Not an hair fall from the head, This is a proverbial expression, denoting that they should be preserved safe; that none of them should be lost; and that in their persons they should not experience the least damage, 1 Sa 14:45, 1 Ki 1:52. {a} "for your health" Mt 15:32; 1 Ti 5:23 {b} "shall not an hair fall" 1 Ki 1:52; Mt 10:30; Lu 12:7; 21:18 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 35 Verse 35. And gave thanks, etc. This was the usual custom among the Hebrews. See Barnes "Mt 14:19". Paul was among those who were not Christians. But he was not ashamed of the proper acknowledgment of God, and was not afraid to avow his dependence on him, and to express his gratitude for his mercy. {c} "gave thanks" 1 Sa 9:13; Mt 15:36; Mr 8:6; Joh 6:11,23; 1 Ti 4:3,4 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 36 Verse 36. No Barnes text on this verse. {+} "good cheer" "courage" {*} "meat" "food" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 37 Verse 37. No Barnes text on this verse. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 38 Verse 38. They lightened the ship. By casting the wheat into the sea. As they had no hope of saving the cargo, and had no further use for it, they hoped that by throwing the wheat overboard, the ship would draw less water, and that thus they would be able to come nearer to the shore. {&} "wheat" "corn" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 39 Verse 39. They knew not the land. They had been driven with a tempest, without being able to make any observation; and it is probable that they were entire strangers to the coast, and to the whole island. A certain creek with a shore. Greek, A certain bosom--kolpon--or bay. By its having a shore is probably meant that it had a level shore, or one that was convenient for landing. It was not a high bluff of rocks, but was accessible. Kuinoel thinks that the passage should be construed, "they found a certain shore, having a bay," etc. Were minded. Were resolved. {|} "minded" "determined" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 40 Verse 40. Had taken up the anchors. The four anchors with which they had moored the ship, Ac 27:29. See the margin. The expression may mean that they slipped or cut their cables, and that thus they left the anchors in the sea. This is the most probable interpretation. And loosed the rudder-bands. The rudder in navigation is that by which a ship is steered. It is that part of the helm which consists of a piece of timber, broad at the bottom, which enters the water, and is attached by hinges to the stern-post on which it turns. (Webster.) But what was the precise form of the rudder, among the ancients, is not certainly known. Sometimes a vessel might be steered by oars. In most ships they appear to have had a rudder at the prow as well as at the stern. In some instances also they had them on the sides. The word used here in the Greek is in the plural--twn phdaliwn--and it is evident that they had in this ship more than one rudder. The bands mentioned here were probably the cords or fastenings, by which the rudder could be made secure to the sides of the ship, or could be raised up out of the water in a violent storm, to prevent its being carried away. And as in the tempest the rudders had become useless, (Ac 27:15,17,) they were probably either raised out of the water, or made fast. Now that the storm was passed, and they could be used again, they were loosed, and they endeavoured to direct the vessel into port. The mainsail. artemona. There have been various explanations of this word. Luther translates it, the mast. Erasmus, the yards. Grotius, who supposes that the mainmast had been cast away, (Ac 27:17,) thinks that this must mean the foremast or bowsprit. The word usually means the mainsail. The Syriac and Arabic understand it of a small sail, that was hoisted for a temporary purpose. {1} "taken up the anchors" "Or, cut the anchors, they left them in the sea" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 41 Verse 41. And falling. Being carried by the wind and waves. Into a place where two seas met. Gr., Into a place of a double sea. diyalasson. That is, a place which is washed on both sides by the sea. It refers properly to an isthmus, tongue of land, or a sand-bar, stretching out from the main land, and which was washed on both sides by the waves. It is evident that this was not properly an isthmus that was above the waves, but was probably a long sandbank that stretched far out into the sea, and which they did not perceive. In endeavouring to make the harbour, they ran on this bar or sand-bank. They ran the ship aground. Not designedly, but in endeavouring to reach the harbour, Ac 27:39. The hinder part was broken. The stern was broken or staved in. By this means the company was furnished with boards, etc., on which they were safely conveyed to the shore, Ac 27:44. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 42 Verse 42. And the soldiers' counsel, etc. Why they gave this advice is not known. It was probably, however, because the Roman military discipline was very strict, and if they escaped, it would probably be charged on them that it had been done by the negligence and unfaithfulness of the soldiers. They therefore proposed, in a most cruel and bloodthirsty manner, to kill them, though contrary to all humanity, justice, and laws; presuming probably that it would be supposed that they had perished in the wreck. This is a remarkable proof that men can be cruel even when experiencing the tender mercy of God; and that the most affecting scenes of Divine goodness will not mitigate the natural ferocity and cruelty of those who delight in blood. {d} "counsel" Ps 74:20 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 43 Verse 43. But the centurion, willing to save Paul. He had at first been disposed to treat Paul with kindness, Ac 27:3. And his conduct on board the ship; the wisdom of his advice, Ac 27:10; the prudence of his conduct in the agitation and danger of the tempest; and not improbably the belief that he was under the Divine protection and blessing, disposed him to spare his life. Kept them from their purpose. Thus, for the sake of this one righteous man, the lives of all were spared. The instance here shows, (1.) that it is possible for a pious man, like Paul, so to conduct in the various trying scenes of life--the agitations, difficulties, and temptations of this world--as to conciliate the favour of the men of this world; and, (2.) that important benefits often result to sinners from the righteous. Paul's being on board was the means of saving the lives of many prisoners; and God often confers important blessings on the wicked for the sake of the pious relatives, friends, and neighbours with whom they are connected. Ten righteous men would have saved Sodom, Ge 18:32; and Christians are in more ways than one the salt of the earth, and light of the world, Mt 5:13,14. It is a privilege to be related to the friends of God--to be the children of pious parents, or to be connected with pious partners in life. It is a privilege to be connected with the friends of God in business, or to dwell near them, or to be associated with them in the various walks and dangers of life. The streams of blessings which flow to fertilize their lands, flow also to bless others; the dews of heaven which descend on their habitations, descend on all around; and the God which crowns them with loving-kindness, often fills the abodes of their neighbours and friends with the blessings of peace and salvation. And commanded. Probably they were released from their chains. {e} "save Paul" 2 Co 11:25 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 27 - Verse 44 Verse 44. And the rest. Those who could not swim. They escaped all safe to land. According to the promise which was made to Paul, Ac 27:22. This was done by the special Providence of God. It was a remarkable instance of Divine interposition to save so many through so long-continued dangers; and it shows that God can defend in any perils, and can accomplish all his purposes. On the ocean or the land, we are safe in his keeping; and he can devise ways that shall fulfil all his purposes, and that can protect his people from danger. {a} "so it came to pass" Ac 27:22; Ps 107:28-30. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 1 Chapter 28 Verse 1. They knew. Either from their former acquaintance with the island, or from the information of the inhabitants. Was called Melita. Now called Malta. It was celebrated formerly for producing large quantities of honey, and is supposed to have been called Melita from the Greek word signifying honey. It is about twenty miles in length from east to west, and twelve miles in breadth from north to south, and about sixty miles in circumference. It is about sixty miles from the coast of Sicily. The island is an immense rock of white soft free-stone, with a covering of earth about one foot in depth, which has been brought from the island of Sicily. There was also another island formerly called Melita, now called Meleda, in the Adriatic Sea, near the coast of Illyricum; and some have supposed that Paul was shipwrecked on that island. But tradition has uniformly said that it was on the island now called Malta. Besides, the other Melita would have been far out of the usual tract in going to Italy; and it is further evident that Malta was the place, because, from the place of his shipwreck, he went directly to Syracuse, Rhegium, and Puteoli, thus sailing in a direct course to Rome. In sailing from the other Melita to Rhegium, Syracuse would be far out of the direct course. The island now is in the possession of the British. {b} "island" Ac 27:26 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 2 Verse 2. And the barbarous people. See Barnes "Ro 1:14". The Greeks regarded all as barbarians who did not speak their language; and applied the name to all other nations but their own. It does not denote, as it does sometimes with us, people of savage, uncultivated, and cruel habits, but simply those whose speech was unintelligible. See 1 Co 14:11. The island is supposed to have been peopled at first by the Phoecians, afterwards by the Phoenicians, and afterwards by a colony from Carthage. The language of the Maltese was that of Africa, and hence it was called by the Greeks the language of barbarians. It was a language which was unintelligible to the Greeks and Latins. The rain. The continuance of the storm. And of the cold. The exposure to the water in getting to the shore, and probably to the coldness of the weather. It was now in the month of October. {c} "barbarous people" Ro 1:14; Col 3:11 {d} "received us every one" Mt 10:42; Heb 13:2 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 3 Verse 3. Had gathered a bundle of sticks. For the purpose of making a fire. There came a viper. A poisonous serpent. See Barnes "Mt 3:7". The viper was, doubtless, in the bundle of sticks or limbs of trees which Paul had gathered, but was concealed, and was torpid. But when the bundle was laid on the fire, the viper became warmed by the heat, and ran out, and fastened on the hand of Paul. And fastened on his hand. kayhqe. This word properly means, to join one's self to; to touch; to adhere to. It might have been by coiling around his hand and arm; or by fastening its fangs in his hand. It is not expressly affirmed that Paul was bitten by the viper, yet it is evidently implied; and it is wholly incredible that a viper, unless miraculously prevented, should fasten himself to the hand without biting. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 4 Verse 4. The venomous beast. The word beast we apply usually to an animal of larger size than a viper. But the original word--yhrion-- is applicable to animals of any kind, and especially applied by Greek writers to serpents. See Schleusner. No doubt. The fact that the viper had fastened on him, and that, as they supposed, he must now certainly die, was the proof from which they inferred his guilt. Is a murderer. Why they thought he was a murderer rather than guilty of some other crime, is not known. It might have been, (1.) because they inferred that he must have been guilty of some very atrocious crime; and as murder was the highest crime that man could commit, they inferred that he had been guilty of this. Or, (2.) more probably, they had an opinion that when Divine vengeance overtook a man, he would be punished in a manner similar to the offence; and as murder is committed usually with the hand, and as the viper had fastened on the hand of Paul, they inferred that he had been guilty of taking life. It was supposed among the ancients, that persons were often punished by Divine vengeance in that part of the body which had been the instrument of the sin. Whom, though he hath escaped the sea. They supposed that vengeance and justice would still follow the guilty; that though he might escape one form of punishment, yet he would be exposed to another. And this, to a certain extent, is true. These barbarians reasoned from great original principles, written on the hearts of all men by nature, that there is a God of justice, and that the guilty would be punished. They reasoned incorrectly, as many do, only because that they supposed that every calamity is a judgment for some particular sin. Men often draw this conclusion; and suppose that suffering is to be traced to some particular crime, and to be regarded as a direct judgment from heaven. See Barnes "Joh 9:1, Joh 9:2-3. The general proposition, that all sin will be punished at some time is true; but we are not qualified to affirm of particular calamities always that they are direct judgments for sin. In some cases we may. In the case of the drunkard, the gambler, and the profligate, we cannot doubt that the loss of property, health, and reputation is the direct result of specific crime. In the ordinary calamities of life, however, it requires a more profound acquaintance with the principles of Divine government than we possess, to affirm of each instance of suffering that it is a particular judgment for some crime. Yet vengeance. dikh Dike, or justice, was represented by the heathen as a goddess, the daughter of Jupiter, whose office it was to take vengeance, or to inflict punishment for crimes. Suffereth not to live. They regarded him as already a dead man. They supposed the effect of the bite of the viper would be so certainly fatal, that they might speak of him as already in effect dead.--Beza. {*} "venomous beast" "serpent" {e} "No doubt" Joh 7:24 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 5 Verse 5. And he shook off, etc. In this was remarkably fulfilled the promise of the Saviour; "They shall take up serpents," etc. Mr 16:18. {*} "beast" "serpent" {f} "no harm" Mr 16:18; Lu 10:19 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 6 Verse 6. When he should have swollen. When they expected he would have swollen from the bite of the viper. The poison of the viper is rapid; and they expected that he would die soon. The word rendered "swollen"--pimprasyai--means, properly, to burn, to be inflamed, and then to be swollen from inflammation. This was what they expected here, that the poison would produce a violent inflammation. Or fallen down dead suddenly. As is sometimes the case from the bite of the serpent, when a vital part is affected. They changed their minds. They saw he was uninjured, and miraculously preserved; and they supposed that none but a god could be thus kept from death. That he was a god. That the Maltese were idolaters there can be no doubt. But what gods they worshipped is unknown, and conjecture would be useless. It was natural that they should attribute such a preservation to the presence of a divinity. A similar instance occurred at Lystra. See Barnes "Ac 14:11". {+} "Howbeit" "However" {++} "looked" "expected" {g} "that he was a god" Ac 14:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 7 Verse 7. In the same quarters. In that place, or that part of the island. Possessions. Property. His place of residence. The chief man. Gr. The first man. Probably he was the governor of the island. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 8 Verse 8. A bloody flux. Gr. Dysentery. And laid his hand on him, In accordance with the promise of the Saviour, Mr 16:18. This miracle was a suitable return for the hospitality of Publius, and would serve to conciliate further the kindness of the people, and prepare the way for the usefulness of Paul. {a} "Paul entered" Jas 5:14,15 {b} "laid his hands" Mt 9:18; Mr 6:5-7,32; 16:18; Lu 4:40; Ac 19:11 1 Co 12:9,22 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 9 Verse 9. No Barnes text on this verse. {*} "healed" "cured" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 10 Verse 10. Who also honoured us. As men who were favoured of heaven, and who had been the means of conferring important benefits on them in healing the sick, etc. Probably the word "honours" here means gifts, or marks of favour. They laded us. They gave us, or conferred on us. They furnished us with such things as were necessary for us on our journey. {c} "honoured us" 1 Th 2:6; 1 Ti 5:17 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 11 Verse 11. And after three months. Probably they remained there so long, because there was no favourable opportunity for them to go to Rome. If they arrived there, as is commonly supposed, in October, they left for Rome in January. In a ship of Alexandria. See Barnes "Ac 27:6". Whose sign. Which was ornamented with an image of Castor and Pollux. It was common to place on the prow of the ship the image Of some person, or god, whose name the ship bore. This custom is still observed. Castor and Pollux. These were two semi-deities. They were reputed to be twin brothers, sons of Jupiter and Leda, the wife of Tyndarus, king of Sparta. After their death, they are fabled to have been translated to heaven, and made constellations under the name of gemini, or the twins. They then received divine honours, and were called the sons of Jupiter. They were supposed to preside over sailors, and to be their protectors; hence it was not uncommon to place their image on ships. See authorities in Lempriere's Dictionary. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 12 Verse 12. And landing at Syracuse. Syracuse was the capital of the island of Sicily, on the eastern coast. it was in the direct course from Malta to Rome. It contains at present about 18,000 inhabitants. {+} "tarried" "remained" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 13 Verse 13. We fetched a compass. We coasted about; or we coasted along the eastern side of Sicily. The course can be seen on the Map. And came to Rhegium. This was a city of Italy, in the kingdom of Naples, on the coast near the south-west extremity of Italy. It was nearly opposite to Messina, in Sicily. It is now called Reggio. See the Map. The south wind. A wind favourable for their voyage. To Puteoli. The wells. It was celebrated for its warm baths; and from these, and its springs, it is supposed to have derived its name of the wells. It is now called Pozzuoli, and is in the campania of Naples, on the northern side of the bay, and about eight miles north-west from Naples. The town contains at present about 10,000 inhabitants. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 14 Verse 14. Brethren. Christian brethren. But by whom the gospel had been preached there is unknown. {&} "tarry" "remain" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 15 Verse 15. And from thence. From Puteoli. When the brethren heard of us. The Christians who were at Rome. As far as Appii forum. This was a city about fifty-six miles from Rome. The remains of an ancient city are still seen there. It is on the borders of the Pontine marshes. The city was built on the celebrated Appian way, or road from Rome to Capua. The road was made by Appius Claudius, and probably the city also. It was called the forum or market-place of Appius, because it was a convenient place for travellers on the Appian way to stop for purposes of refreshment. It was also a famous resort for pedlars and merchants. See Horace, b. i. sat. 5.3. And The three taverns. This place was about eight or ten miles nearer Rome than Appii forum. Cicero ad Att. ii. 10. It undoubtedly received its name because it was distinguished as a place of refreshment on the Appian way. Probably the greater part of the company of Christians remained at this place, while the remainder went forward to meet Paul, and to attend him of his way. The Christians at Rome had doubtless heard much of Paul. His epistle to them had been written about A. D. 57, or at least five years before this time. The interest which the Roman Christians felt in the apostle was thus manifested by their coming so far to meet him, though he was a prisoner. He thanked God. He had long ardently desired to see the Christians of Rome, Ro 1:9-11; 15:23,32. He was now grateful to God that the object of his long desire was at last granted to him, and that he was permitted to see them, though in bonds. And took courage. From their society and counsel. The presence and counsel of Christian brethren is often of inestimable value in encouraging and strengthening us in the toils and trials of life. {e} "came to meet us" Ac 21:5; 3 Jo 1:6,8 {f} "courage" Jos 1:6,7,9; 1 Sa 30:6; Ps 27:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 16 Verse 16. The captain of the guard. The commander of the Pretorian cohort, or guard. The custom was, that those who were sent from the provinces to Rome for trial were delivered to the custody of this guard. The name of the prefect or captain of the guard, at this time, was Burrhas Afranius. Tacit. Ann. 12, 42, 1. But Paul was suffered, etc. Evidently by the permission of the centurion, whose favour he had so much conciliated on the voyage. See Ac 27:43. With a soldier that kept him. That is, in the custody of a soldier, to whom he was chained, and who, of course, constantly attended him. See Ac 24:23. See Barnes "Ac 12:6". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 17 Verse 17. Paul called the chief of the Jews. He probably had two objects in this: one was to vindicate himself from the suspicion of crime, or to convince them that the charges alleged against him were false; and the other, to explain to them the gospel of Christ. In accordance with his custom everywhere, he seized the excellent opportunity of making the gospel known to his own countrymen; and he naturally supposed that charges highly unfavourable to his character had been sent forward against him to the Jews at Rome by those in Judea. Against the people. Against the Jews, Ac 24:12. Or customs, etc. The religious rites of the nation. See Barnes "Ac 24:12". Was I delivered prisoner, etc. By the Jews, Ac 21:33, etc. {|} "come together" "assembled" {h} "though I have committed" Ac 24:12,13; 25:8 {i} "delivered prisoner" Ac 21:33 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 18 Verse 18. When they had examined me, etc. Ac 24:10-17, Ac 25, Ac 26. No cause of death. No crime worthy of death. {k} "Who" Ac 24:10; 26:31 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 19 Verse 19. The Jews spake against it. Against my being set at liberty. I was constrained. By a regard to my own safety and character. To appeal unto Caesar. See Barnes "Ac 25:11". Not that I had ought, etc. I did it for my own preservation and safety; not that I wished to accuse my own countrymen. It was not from motives of revenge, but for safety. Paul had been unjustly accused and injured; yet, with the true spirit of the Christian religion, he here says that he cherished no unkind feelings towards them. {a} "appeal" Ac 25:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 20 Verse 20. Because that for the hope of Israel. On account of the hope which the Jews cherished of the coming of the Messiah; of the resurrection; and of the future state through him. See Barnes "Ac 23:6". I am bound with this chain. See Barnes "Ac 26:29". Probably he was attached constantly to a soldier by a chain. {b} "hope of Israel" Ac 26:6,7 {c} "chain" Ac 26:29; Eph 3:1; 4:1; 6:20; 2 Ti 1:16; 2:9; Phm 1:10,13. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 21 Verse 21. We neither received letters, etc. Why the Jews in Judea had not forwarded the accusation against Paul to their brethren at Rome, that they might continue the prosecution before the emperor, is not known. It is probable that they regarded their cause as hopeless, and chose to abandon the prosecution. Paul had been acquitted successively by Lysias, Felix, Festus, Agrippa; and as they had not succeeded in procuring his condemnation before them, they saw no prospect of doing it at Rome, and chose therefore not to press the prosecution any farther. Neither any of the brethren that came. Any of the Jews. There was a very constant intercourse between Judea and Rome; but it seems that the Jews, who had come before Paul had arrived, had not mentioned his case, so as to prejudice them against him. {*} "shewed" "related" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 22 Verse 22. What thou thinkest. What your belief is; or what are the doctrines of Christians respecting the Messiah. This sect. The sect of Christians. Spoken against. Particularly by Jews. This was the case then, and, to a great extent, is the case still. It has been the common lot of the followers of Christ to be spoken of with contempt. Comp. Ac 24:5. {d} "every where" Lu 2:34; Ac 24:5,14; 1 Pe 2:12; 4:14 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 23 Verse 23. Appointed him a day. A day when they would hear him. To his lodging. To the house where he resided, Ac 28:30. He expounded. He explained or declared the principles of the Christian religion. And testified the kingdom of God. Bore witness to, or declared the principles and doctrines of the reign of the Messiah. See Barnes "Mt 3:2". Persuading them concerning Jesus. Endeavouring to convince them that Jesus was the Messiah. Both out of the law of Moses. Endeavouring to convince them that he corresponded with the predictions respecting the Messiah in the books of Moses, Ge 49:10; De 18:18, and with the types which Moses had instituted to prefigure the Messiah. And out of the prophets. Showing that he corresponded with the predictions of the prophets. See Barnes "Ac 17:3". From morning till evening. An instance of Paul's indefatigable toil in endeavouring to win his own countrymen to Jesus as the Messiah. {e} "lodging" Phm 1:2 {f} "expounded" Lu 24:27; Ac 17:3; 19:8 {g} "law and prophets" Ac 26:6,22 {+} "testified" "bore testimony to" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 24 Verse 24. And some believed, etc. See Barnes "Ac 14:4". {h} "some believed" Ac 14:1; 17:4; 19:9; Ro 3:3 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 25 Verse 25. Had spoken one word. One declaration of solemn prophecy, reminding them that it was the characteristic of the nation to reject the testimony of God, and that it was to be expected. It was the last solemn warning which we know Paul to have delivered to his countrymen the Jews. Well spake. Or he spoke the truth; he justly described the character of the Jewish people. The passage here quoted was as applicable in the time of Paul as of Isaiah. The Holy Ghost. A full proof of the inspiration of Isaiah. By Esaias. By Isaiah. Isa 6:9,10. {++} "Holy Ghost" "Holy Spirit" {&} "Esias" "Isaiah" {i} "the prophet" Ps 81:11; Isa 6:9; Jer 5:21; Eze 3:6,7; 12:2 Mt 13:14,15; Ro 11:8 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 26 Verse 26. Saying, etc. See this passage explained; See Barnes "Mt 13:14"; See Barnes "Joh 12:39,40". __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 27 Verse 27. No Barnes text on this verse. {|} "waxed gross" "become" __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 28 Verse 28. The salvation of God. The knowledge of God's mode of saving men. Is sent unto the Gentiles. Since you have rejected it, it will be offered to them. See Barnes "Ac 13:46". And that they will hear it. They will embrace it. Paul was never discouraged. If the gospel was rejected by one class of people, he was ready to offer it to another. If his own countrymen rejected and despised it, he never allowed himself to suppose that Christ had died in vain, but believed that others would be inclined to embrace its saving benefits. How happy would it be if all Christians had the same unwavering faith and zeal as Paul! {k} "Gentiles" Mt 21:41; Ac 13:46,47; 18:6; 22:21; 26:17,18; Ro 11:11 __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 29 Verse 29. And had great reasoning. Great discussion or debates. That is, the part which believed that Jesus was the Messiah, Ac 28:24, discussed the subject warmly with those who did not believe. This whole verse is wanting in the Syriac version and in some Greek Mss., and is supposed by Mill and Griesbach to be spurious. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 30 Verse 30. Paul dwelt two whole years. Doubtless in the custody of the soldiers. Why he was not prosecuted before the emperor during this time is not known. It is evident, however, Ac 28:21, that the Jews were not disposed to carry the case before Nero; and the matter, during this time, was suffered quietly to sleep. There is great probability that the Jews durst not prosecute him before the emperor. It is clear that they had never been in favour of the appeal to Rome, and that they had no hope of gaining their cause. Probably they might remember the former treatment of the Roman emperor of their people, See Barnes "Ac 18:2"; they might remember that they were despised at the Roman capital, and not choose to encounter the scorn and indignation of the Roman court; and as there was no prosecution, Paul was suffered to live in quietness and safety. Lardner, however, supposes (vol. v. pp. 528, 529, Edit. 8vo. Lond. 1829) that the case of Paul was soon brought before Nero, and decided; and that the method of confinement was ordered by the emperor himself. Lightfoot also supposes that Paul's "accusers, who had come from Judea to lay their charge against him, would be urgent to get their business despatched, that they might be returning to their own home again, and so would bring him to trial as soon as they could." But nothing certain is known on the subject. It is evident, indeed, from 2 Ti 4:16, that he was at some time arraigned before the emperor; but when it was, or what was the decision, or why he was at last set at liberty, are all involved in impenetrable obscurity. In his own hired house. In a house which he was permitted to hire, and occupy as his own. Probably in this he was assisted by the kindness of his Roman friends. And received all, etc. Received all hospitably and kindly who came to him to show him kindness, or to listen to his instructions. It is evident from this, that he was still a prisoner, and was not permitted to go at large. __________________________________________________________________ THE ACTS OF THE APOSTLES - Chapter 28 - Verse 31 Verse 31. Preaching the kingdom of God. See Barnes "Ac 20:25". With all confidence. Openly and boldly, without any one to hinder him. It is known, also, that Paul was not unsuccessful even when a prisoner at Rome. Several persons were converted by his preaching even in the court of the emperor. The things which had happened to him, he says, Php 1:12-14, had fallen out rather to the furtherance of the gospel, so that his bonds in Christ were manifested in all the palace, and in all other places; and many brethren in the Lord, says he, waxing confident by my bonds, are much more bold to speak the word without fear. In this situation he was remembered with deep interest by the church of Philippi, who sent Epaphroditus to him with a contribution to supply his wants. Of their kindness he speaks in terms of the tenderest gratitude in Php 2:25; 4:18. During his confinement, also, he was the means of the conversion of Onesimus, a runaway slave of Philemon, of Colosse in Phrygia, Phm 1:10 whom he sent back to his master with a letter to himself, and with an epistle to the church at that place. Col 4:8,9,18. During this imprisonment he wrote, according to Lardner, the following epistles, in the following order and time, viz :-- Ephesians, April, A. D ............................... 61 2 Timothy, May .................................... 61 Philippians, before the end of ........................62 Colossians .......................................... 62 Philemon .......................................... 62 Hebrews, spring of ................................. 63 Here closes the inspired account of the propagation of Christianity, of the organization of the Christian church, and of the toils and persecutions of the apostle Paul. Who can but be deeply affected when he comes to the conclusion of this inspired book of revivals, and of the history of the spread of the Christian religion, and of the account of that wonderful man--the apostle Paul? Who can help heaving the sigh of regret, that this interesting historian did not carry forward the history of Paul till his death; and that henceforward, in the history of the church, we want this faithful, inspired guide; and that, from the close of this book, everything becomes at once so involved in obscurity and uncertainty? Instead, however, of pouring forth the sigh of unavailing regret that the sacred historian has carried us no farther onward, we should rather speak the language of praise that he has given, by the inspiration of the Holy Ghost, a history of the church for thirty years after the ascension of the Saviour; that he has recorded the accounts of the first great revivals of religion; that he has presented us the examples of the early missionary zeal; that he has informed us how the early Christians endured persecution and toil; that he has conducted us from land to land, and from city to city, showing us everywhere how the gospel was propagated, until we are led to the seat of the Roman power, and see the great apostle of Christianity there proclaiming, in that mighty capital of the world, the name of Jesus as the Saviour of men. Perhaps there could be no more appropriate close to the book of the inspired history, than thus to have conducted the apostle of the Gentiles, and to have recorded the spread of Christianity, to the capital of the Roman world, and to leave the principal agent in the establishment of the Christian religion in that seat of intelligence, and influence, and power. It is the conducting of Christianity to the very height of its earthly victories; and having shown its power in the provinces of the empire, it was proper for the inspired author of this ecclesiastical history to close the account with the record of its achievements in the capital. Why Luke closed his history here is not known. It may have been that he was not afterwards the companion of Paul; or that he might have been himself removed by death. It is agreed on all hands that he did not attend Paul in his subsequent travels; and we should infer, from the conclusion of this book, that he did not survive the apostle, as it is almost incredible, if he did, that he did not mention his release and death. It is the uniform account of antiquity, that Luke, after the transactions with which the Acts of the Apostles closes, passed over into Achaia, where he lived a year or two, and there died at the age of eighty-four years. Everything in regard to the apostle Paul, after the account with which Luke closes this book, is involved in doubt and uncertainty. By what means he was set at liberty is not known; and there is a great contradiction of statements in regard to his subsequent travels, and even the time of his death. It is generally agreed, indeed, that he was set at liberty in the year of our Lord 63. After this, some of the Fathers assert that he travelled over Italy, and passed into Spain. But this account is involved in great uncertainty. Lardner, who has examined all the statements with care, and than whom no one is better qualified to pronounce an opinion on these subjects, gives the following account of the subsequent life of Paul. (Works, vol. v. 331--336. Ed. Loud. 1829.) He supposes that, after his release, he went from Rome to Jerusalem as soon as possible; that he then went to Ephesus, and from thence to Laodicea and Colosse; and that he returned to Rome by Troas, Philippi, and Corinth. The reason why he returned to Rome, Lardner supposes, was that he regarded that city as opening before him the widest and most important field of labour; and that therefore he proposed there to spend the remainder of his life. In the year of our Lord 64, a dreadful fire happened at Rome, which continued for six or seven days. It was generally supposed that the city had been set on fire by order of the emperor Nero. In order to divert the attention of the people from this charge against himself, he accused the Christians of having been the authors of the conflagration, and excited against them a most furious and bloody persecution. In this persecution, it is generally supposed that Paul and Peter suffered death; the former by being beheaded, and the latter by crucifixion. Paul is supposed to have been beheaded rather than crucified, because he was a Roman citizen, and because it was unlawful to put a Roman citizen to death on a cross. Lardner thinks that this occurred in the year 65. Where Paul was beheaded is not certainly known. It is generally supposed to have occurred at a place called the Salvian Waters, about three miles from Rome, and that he was buried in the Ostian Way, where a magnificent church was afterwards built. But of this there is no absolute certainty. It is far more important and interesting for us to be assured, from the character which he evinced, and from the proofs of his zeal and toil in the cause of the Lord Jesus, that his spirit rested in the bosom of his Saviour and his God. Wherever he died, his spirit, we doubt not, is in heaven. And where that body rested at last, which he laboured "to keep under," and which he sought to bring "into subjection," 1 Co 9:27, and which was to him so much the source of conflict and of sin, Ro 7:5,23 is a matter of little consequence. It will be watched and guarded by the eye of that Saviour whom he served, and will be raised up to eternal life. In his own inimitable language, it was sown in corruption, it shall be raised in incorruption; it was sown in dishonour, it shall be raised in glory; it was sown in weakness, it shall be raised in power; it was sown a natural body, it shall be raised a spiritual body, 1 Co 15:42-44. And in regard to him, and to all other saints, when that corruptible shall have put on incorruption, and that mortal shall have put on immortality, then shall be brought to pass the saying that is written, "Death is swallowed up in victory," 1 Co 15:54. To Paul now, what are all his sorrows, and persecutions, and toils in the cause of his Master? What but a source of thanksgiving that he was permitted thus to labour to spread the gospel through the world? So may we live, imitating his life of zeal, and self-denial, and faithfulness, that, when he rises from the dead, we may participate with him in the glories of the resurrection of the just! {a} "kingdom of Jesus" Ac 4:31; Eph 6:19 ---------------------------------------------------------------------- BRIEF ANALYSIS OF THE ACTS OF THE APOSTLES CONDENSED FROM THE LATE REV. JOHN BROWN, OF HADDINGTON \- I.--Brief history of Christ after his death, 1--8; his ascension to heaven, 9--11. The disciples' return to Jerusalem, 12--14. Peter relates the history of Judas' wickedness and ruin; Matthias chosen an apostle by lot, 15--26. II.--The Holy Ghost poured out upon the disciples, 1--4. Multitudes crowd to see and hear them; part are astonished, and others deride, 5--13. Peter vindicates himself and brethren, and shows that this was promised by Joel, and bestowed in consequence of the death, resurrection, and ascension of Christ, 14--36. Three thousand converted to Christ, 37--41. These primitive Christians remarkably pious and charitable, and God blesses them, 42--47. III.--Peter and John cure a lame man by a word, 1--11. Peter takes occasion to represent Christ's power, and their sin in crucifying him, 12--18. He exhorts and encourages them to repent and believe in him, 19--26. IV.--Peter and John are imprisoned; but five thousand are converted to Christ, 1--4. Being examined touching their cure of the lame man, they avow that they had done it by the authority and power of Jesus Christ, 8--12. The Jewish rulers dismiss them, and prohibit them from preaching, 13--22. The two apostles and brethren ask of God further operations of his grace; and are answered by a repeated descent of the Holy Ghost, 23--31. The believers knit together in love, and abound in piety and charity, 31--37. V.--Ananias and Sapphira struck dead, 1--11. The apostles work many miracles, 12--16. Are again imprisoned, but delivered by an angel, and go on in preaching, 17--25. Being again brought before the sanhedrim, they boldly avow Jesus to be the exalted Messiah, 26--33. By the advice of Gamaliel, they are dismissed, after being scourged, 34--40. They depart, rejoicing in their persecution, and proceed in their work of preaching Christ, 41, 42. VI.--Seven deacons chosen and ordained for the distribution of alms, 1--6. Many priests and others converted; Stephen actively bestirs himself for Christ --is disputed against, accused, and appears before the sanhedrim, 7--15. VII.--By an historical account of the Hebrew nation under Abraham, Isaac, Jacob, and Joseph, 1--16: under Moses, 17--4!: under Joshua, David, and Solomon, 44--50: and under their judges and kings, 42; 43: Stephen shows that the temple and ceremonies were but typical; and that, for their wickedness, God had threatened to disperse their nation. He charges his persecutors with wickedness, 51--53. Enraged, they stone him to death; he commits himself to Christ, and prays for his murderers, 54--60, VIII.--While Stephen is buried and lamented, the Christians at Jerusalem are terribly persecuted by Saul and others, 1--3. The church enlarged by the dispersion of the persecuted preachers, who spread the gospel abroad; particularly Philip in Samaria, 4--13. Peter and John confirm the new converts there, and reprove Simon, 14--25. Philip converts and baptizes the Ethiopian eunuch, 26--38. The eunuch joyfully pursues his journey homeward; Philip preaches along the western borders of Canaan, 39,40. IX.--Saul, going to persecute the Christians at Damascus, is, by Christ's voice from heaven, converted, 1--9. After some reluctance, Ananias baptizes him, 10--19. Saul preaches Christ at Damascus, 20--22. The Jews attempt to murder him, and he narrowly escapes, 23--25. After three years, he is admitted among the Christians at Jerusalem, 26--28. To escape the fury of the Hellenist Jews, he retires to Tarsus, while the church greatly flourishes, 29--31. Peter cures Eneas of a palsy, and restores Dorcas to life, 32--43. X.--The long-promised calling of the Gentiles into the gospel church. Directed by a vision, Cornelius sends to Joppa for Peter, 1--8. Directed by a vision of beasts and a voice from heaven, Peter readily goes, 9--23. Peter and Cornelius relate the substance of their respective visions, 24--33. Peter represents that the distinction of Jews and Gentiles was now abolished by God; and exhibits Christ crucified, and now exalted, as the Messiah foretold by the prophets, and the Saviour of the world, 34--43. The Holy Ghost descends upon Cornelius and his friends, and they are baptized, 44--48. XI.--Peter accused by his Christian brethren at Jerusalem, 1--5. He vindicates himself, and abundantly satisfies them, 6--18. The gospel published at Antioch in Syria, with great success, 19--21. Barnabas is sent thither; and, finding Paul, goes with him to help forward the work: the converts are there first named Christians, 22--26. Agabus having foretold a famine, the Syrian converts agree to contribute to their poor brethren at Jerusalem, 27--30. XII.--Herod Agrippa persecutes the Christians, murders the apostle James, and imprisons Peter, 1--4. Peter liberated by an angel, 5--19. Herod struck by an angel, and dies miserably, 20--23. After his death the gospel has great success, and Paul and Barnabas return to Antioch, 24, 25. XIII.--Paul and Barnabas are solemnly separated to preach the gospel, 1--3. Beginning at Seleucia, they proceed to Cyprus, 4--7. They strike Elymas the sorcerer with blindness, and convert Sergius Paulus, 8--12. Coming from Cyprus, they arrive at Antioch in Pisidia; where Paul gives the Jews a history of their nation, from the deliverance from Egypt to David; represents the crucified Jesus as risen again and exalted to glory, and as the only Saviour of men, 13--41. On the next sabbath, some were converted; but other Jews contradicting and blaspheming, Paul and Barnabas pronounce them obstinate unbelievers, and preach to the Gentiles with great success, 42--49. Departing thence, they testify against their persecutors, and come to Iconium, 50--52. XIV.--After successfully preaching the gospel at Iconium, persecution makes Paul and Barnabas flee to Lystra, Derbe, etc., 1--7. At Lystra they heal a lame man; upon which the people could scarcely be restrained from worshipping them as gods, 8--18. Quickly after, instigated by the Jews, they stoned Paul till they thought he was dead, 19, 20. They visit the churches lately planted, 21--23. They report what the Lord had done, 24--28. XV.--A dispute at Antioch about circumcising Gentile converts; Paul and Barnabas sent to Jerusalem to have the matter decided, 1--5. The apostles and elders meet to consider it; after Peter, Paul, Barnabas, and James had spoken, a decision is made against circumcising Gentiles; but requiring them to abstain from things offered to idols, from things strangled, from blood, and from fornication, 6---29. Paul and Barnabas return to Antioch, where the decree is received with great joy, 30--35. They propose a second journey, but contend about John Mark, and take different routes, 36--41. XVI.--Paul finds Timothy at Lystra, circumcises him, takes him for an assistant, and visits the churches, delivering the decrees, 1--5. The Holy Ghost prohibits their preaching in Proconsular Asia and Bithynia, but directs them to Macedonia, 6--12. Lydia is converted at Philippi, and entertains them kindly, 13--15. Paul casts out a spirit of divination, for which he and Silas are scourged and imprisoned, 16--24. They sing praises in the prison, an earthquake opens the doors, and the jailer and his family are converted and baptized, 25--33. Paul and Silas oblige the magistrates to liberate and dismiss them honourably as Roman citizens, 34--40. XVII.--Paul comes to Thessalonica, and preaches with great success; is persecuted by the Jews, 1--9. Flees to Berea, and preaches till the Jews drive him thence, 10--14. Conducted to Athens, he preaches Christ and the resurrection, and disputes with the heathen, 15--31. Converts but few, 32--34. XVIII.--Paul goes from Athens to Corinth: preaches first to the Jews, 1--6; and afterwards to the Gentiles with great success, and encouraged by a vision, 6--11. Accused before Gallio, who refuses to hear the accusation, 19--17. Returns through Ephesus, Antioch, and other places, 18--23. Apollos, instructed by Aquila and Priscilla, preaches in Ephesus and Achaia, 24--28. XIX.--Paul returns to Ephesus, and imparts the Holy Ghost to some of John's disciples. 1--7. Preaches three months in the Jews' synagogue; but meeting there with great opposition, he preaches two years in the school of Tyrannus, 8--12. Some Jewish exorcists confounded, and many other practisers of devilish arts converted, 13--20. Paul defers his intended journey, 21, 22. Demetrius and his brethren raise a mob to cry up Diana, but the town clerk disperses it by a sensible remonstrance, 23--41. XX.--Paul travels through Macedonia, Greece, and Asia, till he comes to Troas, 1--6. Preaches at Troas, administers the Lord's Supper, and raises Eutychus, 7--12. Leaves for Jerusalem, and comes to Miletus, 13--16. Sends for the elders of Ephesus, and charges them to take the care of their church, 17--35. Takes a most solemn and affectionate farewell, 86--38. XXI.--Paul and his friends, sailing southward from Miletus, touch at Patara, Tyre, Ptolemais, and arrive at Caesarea, 1--8. Lodged in Philip's house, and urged in vain to forbear going up to Jerusalem, 8--14. Coming to Jerusalem, Paul salutes the brethren; reports his success; and at their advice, purifies himself after the custom of the Jews, 15--25. Some Asiatic Jews, seeing him in the temple, incense the multitude to apprehend him, 27--30. Being in danger of his life, he is rescued by the Roman captain, 31--40. XXII.--By an affectionate address in the Hebrew tongue, Paul procures attention, 1,2. He gives an account of his parentage and early life, 3--5; of his conversion, 6--11; of his being baptized, and further instructed by Ananias, 12--16; of his call from heaven to preach to the Gentiles, 17--1; which greatly enrages the Jews, 22, 23. The chief captain again rescues him, and orders him to be bound and scourged, 24, 25. Paul claims his privileges, is freed from his bonds, and brought to the Jewish council, 26--30. XXIII.--Paul, before the council, professes his continued integrity; rebukes the high priest, and foretells his ruin, 1--5. He prudently creates a division among his enemies, 6--9; and is carried away by the chief captain, 10. Christ, by a vision, encourages him, and warns him of further trouble at Rome; plot of the Jews to murder him, 11--15. Paul's nephew informs him and the chief captain of the plot, 16--22. Its execution prevented, 23--35. XXIV.--The high priest and elders, with Tertullus, come to Caesarea, and accuse Paul before Felix, 1--9. Paul clears himself, and defends his behaviour and doctrine, 10--21. Felix defers the decision, and gives Paul more liberty, 22, 23; trembles at his discourse, 24, 25; but he leaves him a prisoner, 26, 27. XXV.--Paul again accused before Festus, 1--7. He again vindicates himself, and appeals to the Roman emperor, 8--12. Festus relates the case to king Agrippa, who desires to hear Paul, 13--23. Festus presents Paul; acquits him of the charges, and leaves him to answer for himself, 23--27. XXVI.--After a polite address to Agrippa, 1--3; Paul gives an account of his parentage, Pharisaical profession, belief of the resurrection, inveterate rage against Christ and his followers, 4-11. Relates the manner of his conversion and call to the apostleship; his preaching Christ afterwards, 12--23. Festus pronounces him mad; but Paul maintains the contrary, 24--26. Agrippa almost persuaded to be a Christian; declares Paul innocent, 27--32. XXVII.--Paul's voyage to Rome as a prisoner: the beginning calm and prosperous, 1--8. Paul warns them of a storm, but in vain, 9--11. They meet it, and are nearly wrecked, 12--20. Paul assures them that their lives would be preserved, 21--26. They all escape to land at Malta, 27--44. XXVIII.--Paul and his companions hospitably entertained at Malta, 1, 2. Miraculously preserved from a viper, 3--6. Heals Publius' father, and others, 7--10. After three months, they sail by Syracuse, Rhegium, and Puteoli; Paul travels to Rome, 11--16. He sends for some principal Jews, and shows them the injustice of his imprisonment, 17--20. He afterwards preaches the gospel with partial success, 21--29. As a prisoner in his own hired house, he preaches unmolested to all that come to him, 30, 31. __________________________________________________________________ THE EPISTLE TO THE ROMANS __________________________________________________________________ THE EPISTLE TO THE ROMANS - Chapter 1 __________________________________________________________________ THE EPISTLE TO THE ROMANS - Chapter 1 - Verse 1 ROMANS Chapter One PREFACE THE Epistle to the Romans has been usually regarded as the most difficult portion of the New Testament. It is from this cause, probably, as well as from the supposition that its somewhat abstruse discussions could not be made interesting to the young, that so few efforts have been made to introduce it into Sunday Schools and Bible Classes. It will doubtless continue to be a fact, that Sunday School instruction will be confined chiefly to the historical parts of the Bible. In the Sacred Scriptures there is this happy adaptedness to the circumstances of the world, that so large a portion of the volume can thus be made interesting to the minds of children and youth; that so much of it is occupied with historical narrative; with parables; with interesting biographies of the holy men of other times, and with the life of our blessed Lord. But still, while this is true, there is a considerable portion of the youth, in various ways under the instruction of the Bible, who may be interested in the more abstruse statements and discussions of the doctrinal parts of the Holy Scriptures. For such--for Sunday School teachers; for Bible Classes; and for the higher classes in Sabbath Schools--these Notes have been prepared. The humble hope has been cherished that this epistle might be introduced to this portion of the youth of the churches; and thus tend to imbue their minds with correct views of the great doctrines of the Christian Revelation. This object has been kept steadily in view. The design has not been to make a learned commentary; nor to enter into theological discussions; nor to introduce, at length, practical reflections; nor to enter minutely into critical investigations. All these can be found in books professedly on these subjects. The design has been to state, with as much brevity and simplicity as possible, the real meaning of the sacred writer; rather the results of critical inquiry, as far as the author has had ability and time to pursue it, than the process by which those results were reached. The design has been to state what appeared to the author to be the real meaning of the Epistle, without any regard to any existing theological system; and without any deference to the opinions of others, further than the respectful deference and candid examination, which are due to the opinions of the learned, the wise, and the good, who have made this Epistle their particular study. At the same time that this object has been kept ill view, and the reference to the Sabbath School teacher, and the Bible Class, has given character to the work, still it is hoped that the expositions are of such a nature as not to be uninteresting to Christians of every age and of every class. He accomplishes a service of no little moment in the cause of the church of God, and of truth, who contributes in any degree to explain the profound argument, the thorough doctrinal discussion, the elevated views, and the vigorous, manly, and masterly reasonings of the Epistle to the Romans. Of the defects of this work, even for the purpose contemplated, no one will probably be more deeply sensible than the author. Of the time and labour necessary to prepare even such brief Notes as these, few persons, probably, are aware. This work has been prepared amidst the cares and toils of a most responsible pastoral charge. My brethren in the ministry, so far as they may have occasion to consult these Notes, will know how to appreciate the cares and anxieties amidst which they have been prepared. They will be indulgent to the faults of the book; they will not censure harshly what is well-meant for the rising generation; they will be the patrons of every purpose, however humble, to do good. It remains only to add, that free use has been made of all the helps within the reach of the author. The language of other writers has not been adopted without particular acknowledgment, but their ideas have been freely used where they were thought to express the sense of the text. In particular, aid has been sought and obtained from the following works: the CRITICI SACRI, CALVIN'S COMMENTARY ON THE Romans, DODRIDGE, MACKNIGHT, and ROSENMULLER; and the commentaries of THOLUCK and FLATT--So far as an imperfect knowledge of the German language could render their aid available. A considerable portion was written before Professor STUART'S Commentary appeared. In the remaining portion, important aid has been freely derived from that work. The aim of this work is substantially the same as that of the "Notes on the Gospels," and on the Acts of the Apostles; and the earnest wish and prayer of the author is, that it may be one among many means of establishing the truth, and of promoting its advancement and ultimate triumph in the world. Philadelphia, June 14, 1834. __________________________________________________________________ To see the Introduction to Romans, See Barnes "Ro 1:2" THE EPISTLE TO THE ROMANS. CHAPTER 1. Verse 1. Paul. The original name of the author of this epistle was Saul, Ac 7:58; 8:1; 9:1, etc. This was changed to Paul, See Barnes "Ac 13:9, and by this name he is generally known in the New Testament. The reason why he assumed this name is not certainly known. It was, however, in accordance with the custom of the times. See Barnes "Ac 13:9". The name Saul was Hebrew; the name Paul was Roman. In addressing an epistle to the Romans, he would naturally make use of the name to which they were accustomed, and which would excite no prejudice among them. The ancient custom was to begin an epistle with the name of the writer, as Cicero to Varro, etc. We record the name at the end. It may be remarked, however, that the placing the name of the writer at the beginning of an epistle was always done, and is still, when the letter was one of authority, or when it conferred any peculiar privileges. Thus in the proclamation of Cyrus, Ezr 1:2, "Thus saith Cyrus, king of Persia," etc. See also Ezr 4:11; Ezr 7:12, "Artaxerxes, king of kings, unto Ezra the priest," etc.; Da 4:1. The commencement of a letter by an apostle to a Christian church in this manner was peculiarly proper as indicating authority. A servant. This name was that which the Lord Jesus himself directed his disciples to use, as their general appellation, Mt 10:25; Mt 20:27; Mr 10:44. And it was the customary name which they assumed, Ga 1:10; Col 4:12; 2 Pe 1:11; Jude 1:1; Ac 4:29; Tit 1:1; Jas 1:1. The proper meaning of this word servant-- doulov is slave, one who is not free. It expresses the condition of one who has a master, or who is at the control of another. It is often, however, applied to courtiers, or the officers that serve under a king; because in an eastern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a slave. Thus the word is expressive of dignity and honour; and the servants of a king denote officers of a high rank and station. It is applied to the prophets as those who were honoured by God, or peculiarly entrusted by him with office, De 34:5; Jos 1:2; Jer 25:4. The name is also given to the Messiah, Isa 42:1, "Behold my servant in whom my soul delighteth," etc.; Isa 53:11, "Shall righteous servant justify many." The apostle uses it here evidently to denote his acknowledging Jesus Christ as his Master; as indicating his dignity, as peculiarly appointed by him to his great work; and as showing that in this epistle he intended to assume no authority of his own, but simply to declare the will of his Master, and thefts. Called to be an apostle. This word called means, here, not merely to be invited, but has the sense of appointed. It indicates that he had not assumed the office himself, but that he was set apart to it by the authority of Christ himself. It was important for Paul to state this, (1.) because the other apostles had been called or chosen to this work, Joh 15:16,19; Mt 10:1; Lu 6:13 and, (2.) because Paul was not one of those originally appointed. It was of consequence for him, therefore, to affirm that he had not taken this high office to himself, but that he had been called to it by the authority of Jesus Christ. His appointment to this office he not unfrequently takes occasion to vindicate, 1 Co 9:1, etc.; Ga 1:12-24; 2 Co 12:12; 1 Ti 2:7; 2 Ti 1:11; Ro 11:13. An apostle. One sent to execute a commission. It is applied because the apostles were sent out by Jesus Christ to preach his gospel, and to establish his church. See Barnes "Mt 10:2"; See Barnes "Lu 6:13". Separated. The word translated separated unto--aforizw --means, to designate, to mark out by fixed limits, to bound as a field, etc. It denotes those who are separated, or called out from the common mass, Ac 19:9; 2 Co 6:17. The meaning here does not materially differ from the expression, called to be an apostle, except that perhaps this includes the notion of the purpose or designation of God to this work. Thus Paul uses the same word respecting himself, Ga 1:15, "God, who separated me from my mother's womb, and called me by his grace;" i.e., God designated me; marked me out; or designed that I should be an apostle from my infancy. In the same way Jeremiah was designated to be a prophet, Jer 1:5. Unto the Gospel of God. Designated or designed by God that I should make it my business to preach the gospel. Set apart to this, as the peculiar, great work of my life; as having no other object for which I should live. For the meaning of the word gospel, See Barnes "Mt 1:1". It is called the gospel of God because it is his appointment; it has been originated by him, and has his authority. The office of an apostle was to preach the gospel. Paul regarded himself as separated to this work. It was not to live in splendour, wealth, and ease, but to devote himself to this great business of proclaiming good news, that God was reconciled to men in his Son. This is the sole business of all ministers of religion. {a} "a servant of" Ac 27:23 {b} "called" Ac 9:15; 1 Co 1:1 {c} "separated" Ac 13:2; Ga 1:15 __________________________________________________________________ THE EPISTLE TO THE ROMANS - Chapter 1 - Verse 2 The EPISTLE TO THE ROMANS INTRODUCTION THIS Epistle has been, with great uniformity, attributed to the apostle Paul, and received as a part of the sacred canon. It has never in the church been called in question as a genuine, an inspired book, except by three of the ancient sects deemed heretical--the Ebionites, the Encratites, and Cerinthians. But they did not deny that it was written by the apostle Paul. They rejected it because they could not make its doctrines harmonize with their views of other parts of the Scriptures. Their rejecting it, therefore, does not militate against its genuineness. That is a question to be settled historically, like the genuineness of any other ancient writing. On this point the testimony of antiquity is uniform. The proof on this subject may be seen at length in Lardner's works. The internal evidence that this was written by Paul is stated in a most ingenious and masterly manner by Dr. Paley, in his Horae Paulinae. It is agreed by all, that this epistle was written in Greek, Though addressed to a people whose language was the Latin, yet this epistle to them, like those to other churches, was in Greek. On this point, also, there is no debate. The reasons why this language was chosen were probably the following. (1.) The epistle was designed, doubtless, to be read by other churches as well as the Roman. Compare Col 4:16. Yet the Greek language, being generally known and spoken, was more adapted to this design than the Latin. (2.) The Greek language was then understood at Rome, and extensively spoken. It was a part of polite education to learn it. The Roman youth were taught it; and it was the fashion of the times to study it, even so much so as to make it matter of complaint that the Latin was neglected for it by the Roman youth. Thus Cicero (Pro. Arch.) says, The Greek language is spoken in almost all nations; the Latin is confined to our comparatively narrow borders. Tacitus (Orat. 29) says, An infant born now is committed to a Greek nurse. Juvenal (vi. 185) speaks of its being considered as an indispensable part of polite education, to be acquainted with the Greek. (3.) It is not impossible that the Jews at Rome, who constituted a separate colony, were better acquainted with the Greek than the Latin. They had Greek, but no Latin translation of the Scriptures; and it is very possible that they used the language in which they were accustomed to read their Scriptures, and which was extensively spoken by their brethren throughout the world. (4.) The apostle was himself probably more familiar with the Greek than the Latin. He was a native of Cilicia, where the Greek was doubtless spoken, and he not unfrequently quotes the Greek poets in his addresses and epistles, Ac 21:37; 17:28; Tit 1:12; 1 Co 15:33. This epistle is placed first among Paul's epistles, not because it was the first written, but because of the length and importance of the epistle itself, and the importance of the church in the imperial city. It has uniformly had this place in the sacred canon, though there is reason to believe that the Epistle to the Galatians, the first to the Corinthians, and perhaps the two to the Thessalonians, were written before this. Of the time when it was written there can be little doubt. About the year 52 or 54 the emperor Claudius banished all Jews from Rome. In Ac 18:2, we have an account of the first acquaintance of Paul with Aquila and Priscilla, who had departed from Rome in consequence of that decree. This acquaintance was formed in Corinth; and we are told that Paul abode with them, and worked at the same occupation, Ac 18:3. In Ro 16:3,4, he directs the church to greet Priscilla and Aquila, who had for his life laid down their own necks. This service which they rendered him must have been, therefore, after the decree of Claudius; and of course the epistle must have been written after the year 52. In Ac 18:19, we are told that he left Aquila and Priscilla at Ephesus. Paul made a journey through the neighbouring regions, and then returned to Ephesus, Ac 19:1. Paul remained at Ephesus at least two years, (Ac 19:8,9,10) and while here probably wrote the first Epistle to the Corinthians. In that epistle (Ac 16:19) he sends the salutation of Priscilla and Aquila, who were of course still at Ephesus, The Epistle to the Roman