NOTES ON THE GOSPEL ACCORDING TO ST MATTHEW

NOTES ON THE GOSPEL ACCORDING TO ST MATTHEW

Chapter I	Chapter II	Chapter III	Chapter IV	Chapter V
Chapter VI	Chapter VII	Chapter VIII	Chapter IX	Chapter X
Chapter XI	Chapter XII	Chapter XIII	Chapter XIV	Chapter XV
Chapter XVI	Chapter XVII	Chapter XVIII	Chapter XIX	Chapter XX
Chapter XXI	Chapter XXII	Chapter XXIII	Chapter XXIV	Chapter XXV
Chapter XXVI	Chapter XXVII	Chapter XXVIII

The Gospel (that is, good tidings) means a book containing the good tidings of our salvation by Jesus Christ. St. Mark in his Gospel presupposes that of St. Matthew, and supplies what is omitted therein. St. Luke supplies what is omitted by both the former: St. John what is omitted by all the three. St. Matthew particularly points out the fulfilling of the prophecies for the conviction of the Jews. St. Mark wrote a short compendium, and yet added many remarkable circumstances omitted by St. Matthew, particularly with regard to the apostles, immediately after they were called. St. Luke treated principally of the office of Christ, and mostly in a historical manner. St. John refuted those who denied his Godhead: each choosing to treat more largely on those things, which most suited the time when, and the persons to whom, he wrote.

The Gospel according to St. Matthew contains,

 I. The birth of Christ, and what presently followed it:-
   a. His genealogy.......................................... Chap i,1-17
   b. His birth.................................................... 18-25
   c. The coming of the wise men................................. ii,1-12
   d. His flight into Egypt, and return............................ 13-23
 II. The introduction
   a. John the Baptist.......................................... iii,1-12
   b. The baptism of Christ........................................ 13-17
   c. His temptation and victory................................. iv,1-11
 III. The actions and words by which Jesus proved he was the Christ
   a. At Capernaum................................................. 12-16
    Where we may observe
     1. His preaching................................................. 17
     2. Calling Andrew and Peter, James and John................... 18-22
     3. Preaching and healing, with a great concourse of people.... 23-25
     4. Sermon on the mount.................................. v, vi, vii,
     5. Healing the leper....................................... viii,1-4
     6. The centurion's servant..................................... 5-13
     7. Peter's mother-in-law...................................... 14-15
     8. Many that were sick........................................ 16-17
   b. In his journey (wherein he admonished two that offered
      to follow him) over the sea
    Here we may observe
     1. His dominion over the winds and seas....................... 18-27
     2. The devils passing from the men into the swine............. 28-34
   c. At Capernaum again................................. Here, ix,
     1. He cures the paralytic....................................... 1-8
     2. Calls Matthew, and defends his conversing with
        publicans and sinners....................................... 9-13
     3. Answers concerning fasting................................. 14-17
     4. Raises Jairus's daughter (after curing the issue of blood). 18-26
     5. Gives sight to two blind men............................... 27-31
     6. Dispossesses the demoniac.................................. 32-34
     7. Goes through the cities, and directs to pray for labourers. 35-38
     8. Sends and instructs labourers, and preaches himself.... x,1; xi,1
     9. Answers the message of John.................................. 2-6
     10. Commends John, reproves the unbelieving cities,
         invites the weary.......................................... 7-30
     11. Defends the disciples' plucking the corn.......... Chap. xii,1-8
     12. Heals the withered hand.................................... 9-13
     13. Retires from the Pharisees lying in wait.................. 14-21
     14. Cures the demoniac, while the people wonder, and
          the Pharisees blaspheming, are refuted................... 22-37
     15. Reproves them that require a sign......................... 38-45
     16. Declares who are his relations, and....................... 46-50
     17. Teaches by parables................................... xiii,1-52
   d. At Nazareth.................................................. 53-58
   e. In other places
     1. Herod having killed John, doubts concerning Jesus.
        Jesus retiring, is sought for by the people............. xiv,1-13
     2. He heals the sick, and feeds five thousand................. 14-21
     3. His voyage and miracles in the land of Gennesaret.......... 22-36
     4. Unwashen hands........................................... xv,1-20
     5. The woman of Canaan........................................ 21-28
     6. Many sick healed........................................... 29-31
     7. Four thousand fed.......................................... 32-38
     e. Those who require a sign reproved................. xv,39; xvi,1-4
     9. The leaven of the Pharisees................................. 5-12
 IV. Predictions of his death and resurrection
    a. The first prediction
      1. Preparation for it by a confirmation that he is the Christ.13-20
      2. The prediction itself, and reproof of Peter............... 21-28
    b. The second prediction
      1. The transfiguration, and silence enjoined............. xvli,1-13
      2. The lunatic healed........................................ 14-21
      3. The prediction itself..................................... 22-23
      4. The tribute paid.......................................... 24-27
      5. Who is greatest in Christ's kingdom.................. xviii,1-20
      6. The duty of forgiving our brother......................... 21-35
    c. The third prediction
      1. Jesus departs out of Galilee........................... xix, 1-2
      2  Of divorce and celibacy.................................... 3-12
      3. His tenderness to little children......................... 13-15
      4. The rich man drawing back, and hence...................... 16-22
       Of the salvation of the rich................................ 23-26
       Of the reward of following Christ........................... 27-30
       Of the last and the first................................. xx,1-16
      5. The prediction itself..................................... 17-19
      6. The request of James and John; humility enjoined.......... 20-28
      7. The two blind men cured................................... 29-34
 V. Transactions at Jerusalem before his passion
     a. Sunday
      His royal entry into Jerusalem............................ xxi,1-11
      His purging the temple....................................... 12-17
     b. Monday
      The barren fig tree.......................................... 18-22
     c. Tuesday, transactions
      In the temple
      1. The chief priests and elders confuted
         By a question concerning John's baptism................... 23-27
         By the parables
          Of the two sons.......................................... 28-32
          Of the vineyard.......................................... 33-44
      2. Seek to lay hands on him.................................. 45-46
      3. The parable of the marriage feast..................... xxii,1-14
      4. He is questioned, concerning paying tribute............... 15-22
         The resurrection.......................................... 23-33
         The great commandment..................................... 34-40
      5. Christ's question concerning David's Lord................. 41-46
         Caution concerning the scribes and Pharisees......... xxiii,1-12
         Severe reproof of them.................................... 13-36
         and of Jerusalem.......................................... 37-39
    Out of the temple:
      1. His discourse of the destruction of Jerusalem, and
         the end of the world............................ Chap. xxiv,1-51
      2. The ten virgins, the talents; the last judgment........ xxv,1-46
 VI. His passion and resurrection
    A. His passion, death, and burial.......................... xxvi, 1-2
      a. Wednesday
         His prediction........................................ xxvi, 1-2
         The consultation of the chief priests and elders............ 3-5
         Judas bargains to betray him............................... 6-16
      b. Thursday
      1. In the day time
           The passover prepared................................... 17-19
      2. In the evening
           The traitor discovered.................................. 20-25
           The Lord's Supper....................................... 26-29
      3. In the night
        1. Jesus foretells the cowardice of the apostles........... 33-35
        2. Is in agony............................................. 36-46
        3. Is apprehended, reproves Peter and the multitude;
           is forsaken of all...................................... 47-56
        4. Is led to Caiaphas, falsely accused, owns himself
           the Son of God, is condemned, derided................... 57-68
        5. Peter denies him and weeps.............................. 69-75
      c. Friday
      1. The height of his passion
        In the morning
        1. Jesus is delivered to Pilate........................ xxvii,1-2
        2. The death of Judas....................................... 3-10
        3. Jesus's kingdom and silence............................. 11-14
        4. Pilate, though warned by his wife, condemns him......... 15-26
        5. He is mocked and led forth.............................. 27-32
           The third hour
           The vinegar and gall: the crucifixion; his garments
            divided; the inscription on the cross; the two robbers;
            blasphemies............................................ 33-44
           From the sixth to the ninth hour
           The darkness, his last agony............................ 45-49
      2. His death.................................................... 50
          The veil rent, and a great earthquake.................... 51-53
          The centurion wonders; the women behold.................. 54-56
      3. His burial................................................ 57-61
      d. Saturday
          The sepulchre secured.................................... 62-66
      B. His resurrection
      1. Testified to the women by an angel................... xxviii,1-8
          By our Lord himself....................................... 9-10
      2. Denied by his adversaries................................. 11-15
      1. Proved to his apostles.................................... 16-20

Chapter I

1	The book of the generation of Jesus Christ - That is, strictly speaking, the account of his birth and genealogy. This title therefore properly relates to the verses that immediately follow: but as it sometimes signifies the history of a person, in that sense it may belong to the whole book. If there were any difficulties in this genealogy, or that given by St. Luke, which could not easily be removed, they would rather affect the Jewish tables, than the credit of the evangelists: for they act only as historians setting down these genealogies, as they stood in those public and allowed records. Therefore they were to take them as they found them. Nor was it needful they should correct the mistakes, if there were any. For these accounts sufficiently answer the end for which they are recited. They unquestionably prove the grand point in view, that Jesus was of the family from which the promised seed was to come. And they had more weight with the Jews for this purpose, than if alterations had been made by inspiration itself. For such alterations would have occasioned endless disputes between them and the disciples of our Lord. The son of David, the son of Abraham - He is so called, because to these he was more peculiarly promised; and of these it was often foretold the Messiah should spring. Luke 3:31.
3	Of Thamar - St. Matthew adds the names of those women also, that were remarkable in the sacred history.
4	Naasson - Who was prince of the tribe of Judah, when the Israelites entered into Canaan.
5	Obed begat Jesse - The providence of God was peculiarly shown in this, that Salmon, Boaz, and Obed, must each of them have been near a hundred years old, at the birth of his son here recorded.
6	David the king - Particularly mentioned under this character, because his throne is given to the Messiah.
8	Jehoram begat Uzziah - Jehoahaz, Joash, and Amaziah coming between. So that he begat him mediately, as Christ is mediately the son of David and of Abraham. So the progeny of Hezekiah, after many generations, are called the sons that should issue from him, which he should beget, Isaiah 39:7.
11	Josiah begat Jeconiah - Mediately, Jehoiakim coming between. And his brethren - That is, his uncles. The Jews term all kinsmen brethren. About the time they were carried away - Which was a little after the birth of Jeconiah.
16	The husband of Mary - Jesus was generally believed to be the son of Joseph. It was needful for all who believed this, to know, that Joseph was sprung from David. Otherwise they would not allow Jesus to be the Christ. Jesus, who is called Christ - The name Jesus respects chiefly the promise of blessing made to Abraham: the name Christ, the promise of the Messiah's kingdom, which was made to David. It may be farther observed, that the word Christ in Greek, and Messiah in Hebrew, signify anointed, and imply the prophetic, priestly, and royal characters, which were to meet in the Messiah. Among the Jews, anointing was the ceremony whereby prophets, priests, and kings were initiated into those offices. And if we look into ourselves, we shall find a want of Christ in all these respects. We are by nature at a distance from God, alienated from him, and incapable of a free access to him. Hence we want a mediator, an intercessor, in a word, a Christ, in his priestly office. This regards our state with respect to God. And with respect to ourselves, we find a total darkness, blindness, ignorance of God, and the things of God. Now here we want Christ in his prophetic office, to enlighten our minds, and teach us the whole will of God. We find also within us a strange misrule of appetites and passions. For these we want Christ in his royal character, to reign in our hearts, and subdue all things to himself.
17	So all the generations - Observe, in order to complete the three fourteens, David ends the first fourteen, and begins the second (which reaches to the captivity) and Jesus ends the third fourteen. When we survey such a series of generations, it is a natural and obvious reflection, how like the leaves of a tree one passeth away, and another cometh! Yet the earth still abideth. And with it the goodness of the Lord which runs from generation to generation, the common hope of parents and children. Of those who formerly lived upon earth, and perhaps made the most conspicuous figure, how many are there whose names are perished with them? How many, of whom only the names are remaining? Thus are we likewise passing away! And thus shall we shortly be forgotten! Happy are we, if, while we are forgotten by men, we are remembered by God! If our names, lost on earth, are at length found written in the book of life!
19	A just man - A strict observer of the law: therefore not thinking it right to keep her.
21	Jesus - That is, a Saviour. It is the same name with Joshua (who was a type of him) which properly signifies, The Lord, Salvation. His people - Israel. And all the Israel of God.
23	They shall call his name Emmanuel - To be called, only means, according to the Hebrew manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born - and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace - That is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us. Which being interpreted - This is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Isaiah 7:14.
25	He knew her not, till after she had brought forth - It cannot be inferred from hence, that he knew her afterward: no more than it can be inferred from that expression, 2Sam 6:23, Michal had no child till the day of her death, that she had children afterward. Nor do the words that follow, the first - born son, alter the case. For there are abundance of places, wherein the term first born is used, though there were no subsequent children. Luke 2:7.

Chapter II

1	Bethlehem of Judea - There was another Bethlehem in the tribe of Zebulon. In the days of Herod - commonly called Herod the Great, born at Ascalon. The sceptre was now on the point of departing from Judah. Among his sons were Archelaus, mentioned Mt 2:22; Herod Antipas, mentioned Mt 14:1; &c., and Philip, mentioned Luke 3:19. Herod Agrippa, mentioned Acts 12:1; &c., was his grandson. Wise men - The first fruits of the Gentiles. Probably they were Gentile philosophers, who, through the Divine assistance, had improved their knowledge of nature, as a means of leading to the knowledge of the one true God. Nor is it unreasonable to suppose, that God had favoured them with some extraordinary revelations of himself, as he did Melchisedec, Job, and several others, who were not of the family of Abraham; to which he never intended absolutely to confine his favours. The title given them in the original was anciently given to all philosophers, or men of learning; those particularly who were curious in examining the works of nature, and observing the motions of the heavenly bodies. From the east - So Arabia is frequently called in Scripture. It lay to the east of Judea, and was famous for gold, frankincense, and myrrh. We have seen his star - Undoubtedly they had before heard Balaam's prophecy. And probably when they saw this unusual star, it was revealed to them that this prophecy was fulfilled. In the east - That is, while we were in the east.
2	To do him homage - To pay him that honour, by bowing to the earth before him, which the eastern nations used to pay to their monarchs.
4	The chief priests - That is, not only the high priest and his deputy, with those who formerly had borne that office: but also the chief man in each of those twenty - four courses, into which the body of priests were divided, 1Chron 24:6 - 19. The scribes were those whose peculiar business it was to explain the Scriptures to the people. They were the public preachers, or expounders of the law of Moses. Whence the chief of them were called doctors of the law.
6	Thou art in nowise the least among the princes of Judah - That is, among the cities belonging to the princes or heads of thousands in Judah. When this and several other quotations from the Old Testament are compared with the original, it plainly appears, the apostles did not always think it necessary exactly to transcribe the passages they cited, but contented themselves with giving the general sense, though with some diversity of language. The words of Micah, which we render, Though thou be little, may be rendered, Art thou little? And then the difference which seems to be here between the prophet and the evangelist vanishes away. Micah 5:2.
8	And if ye find him, bring me word - Probably Herod did not believe he was born; otherwise would not so suspicious a prince have tried to make sure work at once?
10	Seeing the star - Standing over where the child was.
11	They presented to him gifts - It was customary to offer some present to any eminent person whom they visited. And so it is, as travellers observe, in the eastern countries to this day. Gold, frankincense, and myrrh - Probably these were the best things their country afforded; and the presents ordinarily made to great persons. This was a most seasonable, providential assistance for a long and expensive journey into Egypt, a country where they were entirely strangers, and were to stay for a considerable time.
15	That it might be fulfilled - That is, whereby was fulfilled. The original word frequently signifies, not the design of an action, but barely the consequence or event of it. Which was spoken of the Lord by the prophet - on another occasion: Out of Egypt have I called my Son - which was now fulfilled as it were anew; Christ being in a far higher sense the Son of God than Israel, of whom the words were originally spoken. Hosea 11:1.
16	Then Herod, seeing that he was deluded by the wise men - So did his pride teach him to regard this action, as if it were intended to expose him to the derision of his subjects. Sending forth - a party of soldiers: In all the confines thereof - In all the neighbouring places, of which Rama was one.
17	Then was fulfilled - A passage of Scripture, whether prophetic, historical, or poetical, is in the language of the New Testament fulfilled, when an event happens to which it may with great propriety be accommodated.
18	Rachel weeping for her children - The Benjamites, who inhabited Rama, sprung from her. She was buried near this place; and is here beautifully represented risen, as it were out of her grave, and bewailing her lost children. Because they are not - that is, are dead. The preservation of Jesus from this destruction, may be considered as a figure of God's care over his children in their greatest danger. God does not often, as he easily could, cut off their persecutors at a stroke. But he provides a hiding place for his people, and by methods not less effectual, though less pompous, preserves them from being swept away, even when the enemy comes in like a flood. Jer 31:15.
22	He was afraid to go thither - into Judea; and so turned aside into the region of Galilee - a part of the land of Israel not under the jurisdiction of Archelaus.
23	He came and dwelt in Nazareth - (where he had dwelt before he went to Bethlehem) a place contemptible to a proverb. So that hereby was fulfilled what has been spoken in effect by several of the prophets, (though by none of them in express words,) He shall be called a Nazarene - that is, he shall be despised and rejected, shall be a mark of public contempt and reproach.

Chapter III

1	In those days - that is, while Jesus dwelt there. In the wilderness of Judea - This was a wilderness properly so called, a wild, barren, desolate place as was that also where our Lord was tempted. But, generally speaking, a wilderness in the New Testament means only a common, or less cultivated place, in opposition to pasture and arable land. Mark 1:1; Luke 3:1.
2	The kingdom of heaven, and the kingdom of God, are but two phrases for the same thing. They mean, not barely a future happy state, in heaven, but a state to be enjoyed on earth: the proper disposition for the glory of heaven, rather than the possession of it. Is at hand - As if he had said, God is about to erect that kingdom, spoken of by Daniel Dan 2:44; 7:13,14; the kingdom of the God of heaven. It properly signifies here, the Gospel dispensation, in which subjects were to be gathered to God by his Son, and a society to be formed, which was to subsist first on earth, and afterward with God in glory. In some places of Scripture, the phrase more particularly denotes the state of it on earth: in ,others, it signifies only the state of glory: but it generally includes both. The Jews understood it of a temporal kingdom, the seat of which they supposed would be Jerusalem; and the expected sovereign of this kingdom they learned from Daniel to call the Son of man. Both John the Baptist and Christ took up that phrase, the kingdom of heaven, as they found it, and gradually taught the Jews (though greatly unwilling to learn) to understand it right. The very demand of repentance, as previous to it, showed it was a spiritual kingdom, and that no wicked man, how politic, brave, or learned soever, could possibly be a subject of it.
3	The way of the Lord - Of Christ. Make his paths straight - By removing every thing which might prove a hinderance to his gracious appearance. Isaiah 40:3.
4	John had his raiment of camels' hair - Coarse and rough, suiting his character and doctrine. A leathern girdle - Like Elijah, in whose spirit and power he came. His food was locusts and wild honey - Locusts are ranked among clean meats, Lev 11:22. But these were not always to be had. So in default of those, he fed on wild honey.
6	Confessing their sins - Of their own accord; freely and openly. Such prodigious numbers could hardly be baptized by immerging their whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.
7	The Pharisees were a very ancient sect among the Jews. They took their name from a Hebrew word, which signifies to separate, because they separated themselves from all other men. They were outwardly strict observers of the law, fasted often, made long prayers, rigorously kept the Sabbath, and paid all tithe, even of mint, anise, and cummin. Hence they were in high esteem among the people. But inwardly, they were full of pride and hypocrisy. The Sadducees were another sect among the Jews, only not so considerable as the Pharisees. They denied the existence of angels, and the immortality of the soul, and by consequence the resurrection of the dead. Ye brood of vipers - In like manner, the crafty Herod is styled a fox, and persons of insidious, ravenous, profane, or sensual dispositions, are named respectively by him who saw their hearts, serpents, dogs, wolves, and swine; terms which are not the random language of passion, but a judicious designation of the persons meant by them. For it was fitting such men should be marked out, either for a caution to others, or a warning to themselves.
8	Repentance is of two sorts; that which is termed legal, and that which is styled evangelical repentance. The former (which is the same that is spoken of here) is a thorough conviction of sin. The latter is a change of heart (and consequently of life) from all sin to all holiness.
9	And say not confidently - The word in the original, vulgarly rendered, Think not, seems here, and in many places, not to diminish, but rather add to the force of the word with which it is joined. We have Abraham to our father - It is almost incredible, how great the presumption of the Jews was on this their relation to Abraham. One of their famous sayings was, "Abraham sits near the gates of hell, and suffers no Israelite to go down into it." I say unto you - This preface always denotes the importance of what follows. Of these stones - Probably pointing to those which lay before them.
10	But the axe also already lieth - That is, there is no room for such idle pretences. Speedy execution is determined against all that do not repent. The comparison seems to be taken from a woodman that has laid down his axe to put off his coat, and then immediately goes to work to cut down the tree. This refers to the wrath to come in verse 7, Mt 3:7. Is hewn down - Instantly, without farther delay.
11	He shall baptize you with the Holy Ghost and with fire - He shall fill you with the Holy Ghost, inflaming your hearts with that fire of love, which many waters cannot quench. And this was done, even with a visible appearance as of fire, on the day of pentecost.
12	Whose fan - That is, the word of the Gospel. His floor - That is, his Church, which is now covered with a mixture of wheat and chaff. He will gather the wheat into the garner - Will lay up those who are truly good in heaven.
13	Mark 1:9; Luke 3:21
15	It becometh us to fulfil all righteousness - It becometh every messenger of God to observe all his righteous ordinances. But the particular meaning of our Lord seems to be, that it becometh us to do (me to receive baptism, and you to administer it) in order to fulfil, that is, that I may fully perform every part of the righteous law of God, and the commission he hath given me.
16	And Jesus being baptized - Let our Lord's submitting to baptism teach us a holy exactness in the observance of those institutions which owe their obligation merely to a Divine command. Surely thus it becometh all his followers to fulfil all righteousness. Jesus had no sin to wash away. And yet he was baptized. And God owned his ordinance, so as to make it the season of pouring forth the Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance on Divine appointments? Lo, the heavens were opened, and he saw the Spirit of God - St. Luke adds, in a bodily form - Probably in a glorious appearance of fire, perhaps in the shape of a dove, descending with a hovering motion, till it rested upon him. This was a visible token of those secret operations of the blessed Spirit, by which he was anointed in a peculiar manner; and abundantly fitted for his public work.
17	And lo, a voice - We have here a glorious manifestation of the ever - blessed Trinity: the Father speaking from heaven, the Son spoken to, the Holy Ghost descending upon him. In whom I delight - What an encomium is this! How poor to this are all other kinds of praise! To he the pleasure, the delight of God, this is praise indeed: this is true glory: this is the highest, the brightest light, that virtue can appear in.

Chapter IV

1	Then - After this glorious evidence of his Father's love, he was completely armed for the combat. Thus after the clearest light and the strongest consolation, let us expect the sharpest temptations. By the Spirit - Probably through a strong inward impulse. Mark 1:12; Luke 4:1.
2	Having fasted - Whereby doubtless he received more abundant spiritual strength from God. Forty days and forty nights - As did Moses, the giver of the law, and Elijah, the great restorer of it. He was afterward hungry - And so prepared for the first temptation.
3	Coming to him - In a visible form; probably in a human shape, as one that desired to inquire farther into the evidences of his being the Messiah.
4	It is written - Thus Christ answered, and thus we may answer all the suggestions of the devil. By every word that proceedeth out of the mouth of God - That is, by whatever God commands to sustain him. Therefore it is not needful I should work a miracle to procure bread, without any intimation of my Father's will. Deut 8:3.
5	The holy city - So Jerusalem was commonly called, being the place God had peculiarly chosen for himself. On the battlement of the temple - Probably over the king's gallery, which was of such a prodigious height, that no one could look down from the top of it without making himself giddy.
6	In their hands - That is, with great care. Psalm 91:11,12.
7	Thou shalt not tempt the Lord thy God - By requiring farther evidence of what he hath already made sufficiently plain. Deut 6:16.
8	Showeth him all the kingdoms of the world - In a kind of visionary representation.
9	If thou wilt fall down and worship me - Here Satan clearly shows who he was. Accordingly Christ answering this suggestion, calls him by his own name, which he had not done before.
10	Get thee hence, Satan - Not, get thee behind me, that is, into thy proper place; as he said on a quite different occasion to Peter, speaking what was not expedient. Deut 6:13.
11	Angels came and waited upon him - Both to supply him with food, and to congratulate his victory.
12	He retired into Galilee - This journey was not immediately after his temptation. He first went from Judea into Galilee, John 1:43; 2:1. Then into Judea again, and celebrated the passover at Jerusalem, John 2:13. He baptized in Judea while John was baptizing at Enon, John 3:22,23. All this time John was at liberty, John 3:24. But the Pharisees being offended, John 4:1; and John put in prison, he then took this journey into Galilee. Mark 1:14.
13	Leaving Nazareth - Namely, when they had wholly rejected his word, and even attempted to kill him, Luke 4:29.
15	Galilee of the Gentiles - That part of Galilee which lay beyond Jordan was so called, because it was in a great measure inhabited by Gentiles, that is, heathens. Isaiah 9:1,2.
16	Here is a beautiful gradation, first, they walked, then they sat in darkness, and lastly, in the region of the shadow of death.
17	From that time Jesus began to preach - He had preached before, both to Jews and Samaritans, John 4:41,45. But from this time begin his solemn stated preaching. Repent, for the kingdom of heaven is at hand - Although it is the peculiar business of Christ to establish the kingdom of heaven in the hearts of men, yet it is observable, he begins his preaching in the same words with John the Baptist: because the repentance which John taught still was, and ever will be, the necessary preparation for that inward kingdom. But that phrase is not only used with regard to individuals in whom it is to be established, but also with regard to the Christian Church, the whole body of believers. In the former sense it is opposed to repentance; in the latter the Mosaic dispensation.
18	Mark 1:16; Luke 5:1.
23	The Gospel of the kingdom - The Gospel, that is, the joyous message, is the proper name of our religion: as will be amply verified in all who earnestly and perseveringly embrace it.
24	Through all Syria - The whole province, of which the Jewish country was only a small part. And demoniacs - Men possessed with devils: and lunatics, and paralytics - Men ill of the palsy, whose cases were of all others most deplorable and most helpless.
25	Decapolis - A tract of land on the east side of the sea of Galilee, in which were ten cities near each other.

Chapter V

1	And seeing the multitudes - At some distance, as they were coming to him from every quarter. He went up into the mountain - Which was near: where there was room for them all. His disciples - not only his twelve disciples, but all who desired to learn of him.
2	And he opened his mouth - A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of: our friend and Saviour. Instead of using the lofty style, in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it.
3	Happy are the poor - In the following discourse there is, A sweet invitation to true holiness and happiness, ver. 3 - 12. Matt 5:3 - 12. A persuasive to impart it to others, ver. 13 - 16. Matt 5:13 - 16. A description of true Christian holiness, ver. 17; chap.vii,12, Matt 5:17; Matt 7:12. (in which it is easy to observe, the latter part exactly answers the former.) The conclusion: giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness. The poor in spirit - They who are unfeignedly penitent, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guiltiness, helplessness. For theirs is the kingdom of heaven - The present inward kingdom: righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. Luke 6:20.
4	They that mourn - Either for their own sins, or for other men's, and are steadily and habitually serious. They shall be comforted - More solidly and deeply even in this world, and eternally in heaven.
5	Happy are the meek - They that hold all their passions and affections evenly balanced. They shall inherit the earth - They shall have all things really necessary for life and godliness. They shall enjoy whatever portion God hath given them here, and shall hereafter possess the new earth, wherein dwelleth righteousness.
6	They that hunger and thirst after righteousness - After the holiness here described. They shall be satisfied with it.
7	The merciful - The tender - hearted: they who love all men as themselves: They shall obtain mercy - Whatever mercy therefore we desire from God, the same let us show to our brethren. He will repay us a thousand fold, the love we bear to any for his sake.
8	The pure in heart - The sanctified: they who love God with all their hearts. They shall see God - In all things here; hereafter in glory.
9	The peace makers - They that out of love to God and man do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal. They shall be called the children of God - Shall be acknowledged such by God and man. One would imagine a person of this amiable temper and behaviour would be the darling of mankind. But our Lord well knew it would not be so, as long as Satan was the prince of this world. He therefore warns them before of the treatment all were to expect, who were determined thus to tread in his steps, by immediately subjoining, Happy are they who are persecuted for righteousness' sake. Through this whole discourse we cannot but observe the most exact method which can possibly be conceived. Every paragraph, every sentence, is closely connected both with that which precedes, and that which follows it. And is not this the pattern for every Christian preacher? If any then are able to follow it without any premeditation, well: if not, let them not dare to preach without it. No rhapsody, no incoherency, whether the things spoken be true or false, comes of the Spirit of Christ.
10	For righteousness' sake - That is, because they have, or follow after, the righteousness here described. He that is truly a righteous man, he that mourns, and he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, 2Tim 3:12. The world will always say, Away with such fellows from the earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other men's; their ways are of another fashion.
11	Revile - When present: say all evil - When you are absent.
12	Your reward - Even over and above the happiness that naturally and directly results from holiness.
13	Ye - Not the apostles, not ministers only; but all ye who are thus holy, are the salt of the earth - Are to season others. Mark 9:50; Luke 14:34.
14	Ye are the light of the world - If ye are thus holy, you can no more be hid than the sun in the firmament: no more than a city on a mountain - Probably pointing to that on the brow of the opposite hill.
15	Nay, the very design of God in giving you this light was, that it might shine. Mark 4:21; Luke 8:16; 11:33.
16	That they may see - and glorify - That is, that seeing your good works, they may be moved to love and serve God likewise.
17	Think not - Do not imagine, fear, hope, that I am come - Like your teachers, to destroy the law or the prophets. I am not come to destroy - The moral law, but to fulfil - To establish, illustrate, and explain its highest meaning, both by my life and doctrine.
18	Till all things shall be effected - Which it either requires or foretells. For the law has its effect, when the rewards are given, and the punishments annexed to it inflicted, as well as when its precepts are obeyed. Luke 16:17; 21:33.
19	One of the least - So accounted by men; and shall teach - Either by word or example; shall be the least - That is, shall have no part therein.
20	The righteousness of the scribes and Pharisees - Described in the sequel of this discourse.
21	Ye have heard - From the scribes reciting the law; Thou shalt do no murder - And they interpreted this, as all the other commandments, barely of the outward act. The judgement - The Jews had in every city a court of twenty - three men, who could sentence a criminal to be strangled. But the sanhedrim only (the great council which sat at Jerusalem, consisting of seventy - two men,) could sentence to the more terrible death of stoning. That was called the judgment, this the council. Exod 20:13.
22	But I say unto you - Which of the prophets ever spake thus? Their language is, Thus saith the Lord. Who hath authority to use this language, but the one lawgiver, who is able to save and to destroy. Whosoever is angry with his brother - Some copies add, without a cause - But this is utterly foreign to the whole scope and tenor of our Lord's discourse. If he had only forbidden the being angry without a cause, there was no manner of need of that solemn declaration, I say unto you; for the scribes and Pharisees themselves said as much as this. Even they taught, men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches, that we ought not, for any cause, to be so angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the person of the sinner, but at his sins only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, practised! Raca means, a silly man, a trifler. Whosoever shall say, Thou fool - Shall revile, or seriously reproach any man. Our Lord specified three degrees of murder, each liable to a sorer punishment than the other: not indeed from men, but from God. Hell fire - In the valley of Hinnom (whence the word in the original is taken) the children were used to be burnt alive to Moloch. It was afterward made a receptacle for the filth of the city, where continual fires were kept to consume it. And it is probable, if any criminals were burnt alive, it was in this accursed and horrible place. Therefore both as to its former and latter state, it was a fit emblem of hell. It must here signify a degree of future punishment, as much more dreadful than those incurred in the two former cases, as burning alive is more dreadful than either strangling or stoning.
23	Thy brother hath aught against thee - On any of the preceding accounts: for any unkind thought or word: any that did not spring from love.
24	Leaving thy gift, go - For neither thy gift nor thy prayer will atone for thy want of love: but this will make them both an abomination before God.
25	Agree with thine adversary - With any against whom thou hast thus offended: while thou art in the way - Instantly, on the spot; before you part. Lest the adversary deliver thee to the judge - Lest he commit his cause to God. Luke 12:58.
26	Till thou hast paid the last farthing - That is, for ever, since thou canst never do this. What has been hitherto said refers to meekness: what follows, to purity of heart.
27	Thou shalt not commit adultery - And this, as well as the sixth commandment, the scribes and Pharisees interpreted barely of the outward act. Exod 20:14.
29, 30	If a person as dear as a right eye, or as useful as a right hand, cause thee thus to offend, though but in heart. Perhaps here may be an instance of a kind of transposition which is frequently found in the sacred writings: so that the 29th verse may refer to 27, 28; and the 30th to ver. 21, 22. Mt 5:29,27,28,30,21,22 As if he had said, Part with any thing, however dear to you, or otherwise useful, if you cannot avoid sin while you keep it. Even cut off your right hand, if you are of so passionate a temper, that you cannot otherwise be restrained from hurting your brother. Pull out your eyes, if you can no otherwise be restrained from lusting after women. Matt 18:8; Mark 9:43.
30	See note ... "Mt 5:29".
31	Let him give her a writing of divorce - Which the scribes and Pharisees allowed men to do on any trifling occasion. Deut 24:1; Matt 19:7; Mark 10:2; Luke 16:18.
32	Causeth her to commit adultery - If she marry again.
33	Our Lord here refers to the promise made to the pure in heart of seeing God in all things, and points out a false doctrine of the scribes, which arose from their not thus seeing God. What he forbids is, the swearing at all, by any creature, in our ordinary conversation: both of which the scribes and Pharisees taught to be perfectly innocent. Exod 20:7.
36	For thou canst not make one hair white or black - Whereby it appears, that this also is not thine but God's.
37	Let your conversation be yea, yea; nay, nay - That is, in your common discourse, barely affirm or deny.
38	Ye have heard - Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees. It hath been said - In the law, as a direction to judges, in ease of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - And this has been interpreted, as encouraging bitter and rigorous revenge. Deut 19:21.
39	But I say unto you, that ye resist not the evil man - Thus; the Greek word translated resist signifies standing in battle array, striving for victory. If a man smite thee on the right cheek - Return not evil for evil: yea, turn to him the other - Rather than revenge thyself.
40, 41	Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behaviour of our Lord himself, John 18:22,23.
41	See note ... "Mt 5:40".
42	Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee - Give and lend to any so far, (but no further, for God never contradicts himself) as is consistent with thy engagements to thy creditors, thy family, and the household of faith. Luke 6:30.
43	Thou shalt love thy neighbour; And hate thy enemy - God spoke the former part; the scribes added the latter. Lev 19:18.
44	Bless them that curse you - Speak all the good you can to and of them, who speak all evil to and of you. Repay love in thought, word, and deed, to those who hate you, and show it both in word and deed. Luke 6:27,35.
45	That ye may be the children - That is, that ye may continue and appear such before men and angels. For he maketh his sun to rise - He gives them such blessings as they will receive at his hands. Spiritual blessings they will not receive.
46	The publicans - were officers of the revenue, farmers, or receivers of the public money: men employed by the Romans to gather the taxes and customs, which they exacted of the nations they had conquered. These were generally odious for their extortion and oppression, and were reckoned by the Jews as the very scum of the earth.
47	And if ye salute your friends only - Our Lord probably glances at those prejudices, which different sects had against each other, and intimates, that he would not have his followers imbibe that narrow spirit. Would to God this had been more attended to among the unhappy divisions and subdivisions, into which his Church has been crumbled! And that we might at least advance so far, as cordially to embrace our brethren in Christ, of whatever party or denomination they are!
48	Therefore ye shall be perfect; as your Father who is in heaven is perfect - So the original runs, referring to all that holiness which is described in the foregoing verses, which our Lord in the beginning of the chapter recommends as happiness, and in the close of it as perfection. And how wise and gracious is this, to sum up, and, as it were, seal all his commandments with a promise! Even the proper promise of the Gospel! That he will put those laws in our minds, and write them in our hearts! He well knew how ready our unbelief would be to cry out, this is impossible! And therefore stakes upon it all the power, truth, and faithfulness of him to whom all things are possible.

Chapter VI

1	In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of intention without which none of our outward actions are holy. This chapter contains four parts, The right intention and manner of giving alms, ver.1 - 4. The right intention, manner, form, and prerequisites of prayer, ver.5 - 15. The right intention, and manner of fasting, ver.16 - 18. The necessity of a pure intention in all things, unmixed either with the desire of riches, or worldly care, and fear of want, ver.19 - 34. This verse is a general caution against vain glory, in any of our good works: All these are here summed up together, in the comprehensive word righteousness. This general caution our Lord applies in the sequel to the three principal branches of it, relating to our neighbour, ver.2 - 4: to God, ver.5, 6: and to ourselves, ver.16 - 18. To be seen - Barely the being seen, while we are doing any of these things, is a circumstance purely indifferent. But the doing them with this view, to be seen and admired, this is what our Lord condemns.
2	As the hypocrites do - Many of the scribes and Pharisees did this, under a pretence of calling the poor together. They have their reward - All they will have; for they shall have none from God.
3	Let not thy left hand know what thy right hand doth - A proverbial expression for doing a thing secretly. Do it as secretly as is consistent, With the doing it at all. With the doing it in the most effectual manner.
5	The synagogues - These were properly the places where the people assembled for public prayer, and hearing the Scriptures read and expounded. They were in every city from the time of the Babylonish captivity, and had service in them thrice a day on three days in the week. In every synagogue was a council of grave and wise persons, over whom was a president, called the ruler of the synagogue. But the word here, as well as in many other texts, signifies any place of public concourse.
6	Enter into thy closet - That is, do it with as much secrecy as thou canst.
7	Use not vain repetitions - To repeat any words without meaning them, is certainly a vain repetition. Therefore we should be extremely careful in all our prayers to mean what we say; and to say only what we mean from the bottom of our hearts. The vain and heathenish repetitions which we are here warned against, are most dangerous, and yet very common; which is a principal cause why so many, who still profess religion, are a disgrace to it. Indeed all the words in the world are not equivalent to one holy desire. And the very best prayers are but vain repetitions, if they are not the language of the heart.
8	Your Father knoweth what things ye have need of - We do not pray to inform God of our wants. Omniscient as he is, he cannot be informed of any thing which he knew not before: and he is always willing to relieve them. The chief thing wanting is, a fit disposition on our part to receive his grace and blessing. Consequently, one great office of prayer is, to produce such a disposition in us: to exercise our dependence on God; to increase our desire of the things we ask for; to us so sensible of our wants, that we may never cease wrestling till we have prevailed for the blessing.
9	Thus therefore pray ye - He who best knew what we ought to pray for, and how we ought to pray, what matter of desire, what manner of address would most please himself, would best become us, has here dictated to us a most perfect and universal form of prayer, comprehending all our real wants, expressing all our lawful desires; a complete directory and full exercise of all our devotions. Thus - For these things; sometimes in these words, at least in this manner, short, close, full. This prayer consists of three parts, the preface, the petitions, and the conclusion. The preface, Our Father, who art in heaven, lays a general foundation for prayer, comprising what we must first know of God, before we can pray in confidence of being heard. It likewise points out to us our that faith, humility, love, of God and man, with which we are to approach God in prayer. Our Father - Who art good and gracious to all, our Creator, our Preserver; the Father of our Lord, and of us in him, thy children by adoption and grace: not my Father only, who now cry unto thee, but the Father of the universe, of angels and men: who art in heaven - Beholding all things, both in heaven and earth; knowing every creature, and all the works of every creature, and every possible event from everlasting to everlasting: the almighty Lord and Ruler of all, superintending and disposing all things; in heaven - Eminently there, but not there alone, seeing thou fillest heaven and earth. Hallowed be thy name - Mayest thou, O Father, he truly known by all intelligent beings, and with affections suitable to that knowledge: mayest thou be duly honoured, loved, feared, by all in heaven and in earth, by all angels and all men.
10	Thy kingdom come - May thy kingdom of grace come quickly, and swallow up all the kingdoms of the earth: may all mankind, receiving thee, O Christ, for their king, truly believing in thy name, be filled with righteousness, and peace, and joy; with holiness and happiness, till they are removed hence into thy kingdom of glory, to reign with thee for ever and ever. Thy will be done on earth, as it is in heaven - May all the inhabitants of the earth do thy will as willingly as the holy angels: may these do it continually even as they, without any interruption of their willing service; yea, and perfectly as they: mayest thou, O Spirit of grace, through the blood of the everlasting covenant, make them perfect in every good work to do thy will, and work in them all that is well pleasing in thy sight.
11	Give us - O Father (for we claim nothing of right, but only of thy free mercy) this day - (for we take no thought for the morrow) our daily bread - All things needful for our souls and bodies: not only the meat that perisheth, but the sacramental bread, and thy grace, the food which endureth to everlasting life.
12	And forgive us our debts, as we also forgive our debtors - Give us, O Lord, redemption in thy blood, even the forgiveness of sins: as thou enablest us freely and fully to forgive every man, so do thou forgive all our trespasses.
13	And lead us not into temptation, but deliver us from evil - Whenever we are tempted, O thou that helpest our infirmities, suffer us not to enter into temptation; to be overcome or suffer loss thereby; but make a way for us to escape, so that we may be more than conquerors, through thy love, over sin and all the consequences of it. Now the principal desire of a Christian's heart being the glory of God, (ver. 9, 10,) Mt 6:9,10 and all he wants for himself or his brethren being the daily bread of soul and body, (or the support of life, animal and spiritual,) pardon of sin, and deliverance from the power of it and of the devil, (ver. 11, 12, 13,) Mt 6:11,12,13 there is nothing beside that a Christian can wish for; therefore this prayer comprehends all his desires. Eternal life is the certain consequence, or rather completion of holiness. For thine is the kingdom - The sovereign right of all things that are or ever were created: The power - the executive power, whereby thou governest all things in thy everlasting kingdom: And the glory - The praise due from every creature, for thy power, and all thy wondrous works, and the mightiness of thy kingdom, which endureth through all ages, even for ever and ever. It is observable, that though the doxology, as well as the petitions of this prayer, is threefold, and is directed to the Father, Son, and Holy Ghost distinctly, yet is the whole fully applicable both to every person, and to the ever - blessed and undivided trinity. Luke 11:2.
14	Mark 11:25.
16	When ye fast? - Our Lord does not enjoin either fasting, alms - deeds, or prayer: all these being duties which were before fully established in the Church of God. Disfigure - By the dust and ashes which they put upon their heads, as was usual at the times of solemn humiliation.
17	Anoint thy head - So the Jews frequently did. Dress thyself as usual.
19	Lay not up for yourselves - Our Lord here makes a transition from religious to common actions, and warns us of another snare, the love of money, as inconsistent with purity of intention as the love of praise. Where rust and moth consume - Where all things are perishable and transient. He may likewise have a farther view in these words, even to guard us against making any thing on earth our treasure. For then a thing properly becomes our treasure, when we set our affections upon it. Luke 12:33.
21	Luke 11:34.
22	The eye is the lamp of the body - And what the eye is to the body, the intention is to the soul. We may observe with what exact propriety our Lord places purity of intention between worldly desires and worldly cares, either of which directly tend to destroy. If thine eye be single - Singly fixed on God and heaven, thy whole soul will be full of holiness and happiness. If thine eye be evil - Not single, aiming at any thing else.
24	Mammon - Riches, money; any thing loved or sought, without reference to God. Luke 16:13.
25	And if you serve God, you need be careful for nothing. Therefore take not thought - That is, be not anxiously careful. Beware of worldly cares; for these are as inconsistent with the true service of God as worldly desires. Is not the life more than meat? - And if God give the greater gift, will he deny the smaller? Luke 12:22.
27	And which of you - If you are ever so careful, can even add a moment to your own life thereby? This seems to be far the most easy and natural sense of the words.
29	Solomon in all his glory was not arrayed like one of these - Not in garments of so pure a white. The eastern monarchs were often clothed in white robes.
30	The grass of the field - is a general expression, including both herbs and flowers. Into the still - This is the natural sense of the passage. For it can hardly be supposed that grass or flowers should be thrown into the oven the day after they were cut down. Neither is it the custom in the hottest countries, where they dry fastest, to heat ovens with them. If God so clothe - The word properly implies, the putting on a complete dress, that surrounds the body on all sides; and beautifully expresses that external membrane, which (like the skin in a human body) at once adorns the tender fabric of the vegetable, and guards it from the injuries of the weather. Every microscope in which a flower is viewed gives a lively comment on this text.
31	Therefore take not thought - How kind are these precepts! The substance of which is only this, Do thyself no harm! Let us not be so ungrateful to him, nor so injurious to ourselves, as to harass and oppress our minds with that burden of anxiety, which he has so graciously taken off. Every verse speaks at once to the understanding, and to the heart. We will not therefore indulge these unnecessary, these useless, these mischievous cares. We will not borrow the anxieties and distresses of the morrow, to aggravate those of the present day. Rather we will cheerfully repose ourselves on that heavenly Father, who knows we have need of these things; who has given us the life, which is more than meat, and the body, which is more than raiment. And thus instructed in the philosophy of our heavenly Master, we will learn a lesson of faith and cheer. fulness from every bird of the air, and every flower of the field.
33	Seek the kingdom of God and his righteousness - Singly aim at this, that God, reigning in your heart, may fill it with the righteousness above described. And indeed whosoever seeks this first, will soon come to seek this only.
34	The morrow shall take thought for itself - That is, he careful for the morrow when it comes. The evil thereof - Speaking after the manner of men. But all trouble is, upon the whole, a real good. It is good physic which God dispenses daily to his children, according to the need and the strength of each.

Chapter VII

Our Lord now proceeds to warn us against the chief hinderances of holiness. And how wisely does he begin with judging? wherein all young converts are so apt to spend that zeal which is given them for better purposes.

1	Judge not - any man without full, clear, certain knowledge, without absolute necessity, without tender love. Luke 6:37.
2	With what measure ye mete, it shall be measured to you - Awful words! So we may, as it were, choose for ourselves, whether God shall be severe or merciful to us. God and man will favour the candid and benevolent: but they must expect judgment without mercy, who have showed no mercy.
3	In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty of a much greater? The mote - The word properly signifies a splinter or shiver of wood. This and a beam, its opposite, were proverbially used by the Jews, to denote, the one, small infirmities, the other, gross, palpable faults. Luke 6:41.
4	How sayest thou - With what face?
5	Thou hypocrite - It is mere hypocrisy to pretend zeal for the amendment of others while we have none for our own. Then - When that which obstructed thy sight is removed.
6	Here is another instance of that transposition, where of the two things proposed, the latter is first treated of. Give not - to dogs - lest turning they rend you: Cast not - to swine - lest they trample them under foot. Yet even then, when the beam is cast out of thine own eye, Give not - That is, talk not of the deep things of God to those whom you know to be wallowing in sin. neither declare the great things God hath done for your soul to the profane, furious, persecuting wretches. Talk not of perfection, for instance, to the former; not of your experience to the latter. But our Lord does in nowise forbid us to reprove, as occasion is, both the one and the other.
7	But ask - Pray for them, as well as for yourselves: in this there can be no such danger. Seek - Add your own diligent endeavours to your asking: and knock - Persevere importunately in that diligence. Luke 11:9.
8	For every one that asketh receiveth - Provided he ask aright, and ask what is agreeable to God's will.
11	To them that ask him - But on this condition, that ye follow the example of his goodness, by doing to all as ye would they should do to you. For this is the law and the prophets - This is the sum of all, exactly answering Mt 5:17. The whole is comprised in one word, Imitate the God of love. Thus far proceeds the doctrinal part of the sermon. In the next verse begins the exhortation to practise it.
12	Luke 6:31.
13	The strait gate - The holiness described in the foregoing chapters. And this is the narrow way. Wide is the gate, and many there are that go in through it - They need not seek for this; they come to it of course. Many go in through it, because strait is the other gate - Therefore they do not care for it; they like a wider gate. Luke 13:24.
15	Beware of false prophets - Who in their preaching describe a broad way to heaven: it is their prophesying, their teaching the broad way, rather than their walking in it themselves, that is here chiefly spoken of. All those are false prophets, who teach any other way than that our Lord hath here marked out. In sheep's clothing - With outside religion and fair professions of love: Wolves - Not feeding, but destroying souls.
16	By their fruits ye shall know them - A short, plain, easy rule, whereby to know true from false prophets: and one that may be applied by people of the weakest capacity, who are not accustomed to deep reasoning. True prophets convert sinners to God, or at least confirm and strengthen those that are converted. False prophets do not. They also are false prophets, who though speaking the very truth, yet are not sent by the Spirit of God, but come in their own name, to declare it: their grand mark is, "Not turning men from the power of Satan to God." Luke 6:43,44.
18	A good tree cannot bring forth evil fruit, neither a corrupt tree good fruit - But it is certain, the goodness or badness here mentioned respects the doctrine, rather than the personal character. For a bad man preaching the good doctrine here delivered, is sometimes an instrument of converting sinners to God. Yet I do not aver, that all are true prophets who speak the truth, and thereby convert sinners. I only affirm, that none are such who do not.
19	Every tree that bringeth not forth good fruit is hewn down and cast into the fire - How dreadful then is the condition of that teacher who hath brought no sinners to God!
21	Not every one - That is, no one that saith, Lord, Lord - That makes a mere profession of me and my religion, shall enter - Whatever their false teachers may assure them to the contrary: He that doth the will of my Father - as I have now declared it. Observe: every thing short of this is only saying, Lord, Lord. Luke 6:46.
22	We have prophesied - We have declared the mysteries of thy kingdom, wrote books; preached excellent sermons: In thy name done many wonderful works - So that even the working of miracles is no proof that a man has saving faith.
23	I never knew you - There never was a time that I approved of you: so that as many souls as they had saved, they were themselves never saved from their sins. Lord, is it my case? Luke 13:27.
24	Luke 6:47.
29	He taught them - The multitudes, as one having authority - With a dignity and majesty peculiar to himself as the great Lawgiver, and with the demonstration and power of the Spirit: and not as the scribes - Who only expounded the law of another; and that in a lifeless, ineffectual manner.

Chapter VIII

2	A leper came - Leprosies in those countries were seldom curable by natural means, any more than palsies or lunacy. Probably this leper, though he might not mix with the people, had heard our Lord at a distance. Mark 1:40; Luke 5:12.
4	See thou tell no man - Perhaps our Lord only meant here, Not till thou hast showed thyself to the priest - who was appointed to inquire into the case of leprosy. But many others he commanded, absolutely, to tell none of tho miracles he had wrought upon them. And this he seems to have done, chiefly for one or more of these reasons: To prevent the multitude from thronging him, in the manner related Mark 1:45. To fulfil the prophecy, Isaiah 42:1, that he would not be vain or ostentatious. This reason St. Matthew assigns, Matt 12:17, &c. To avoid the being taken by force and made a king, John 6:15. And, That he might not enrage the chief priests, scribes, and Pharisees, who were the most bitter against him, any more than was unavoidable, Matt 16:20,21. For a testimony - That I am the Messiah; to them - The priests, who otherwise might have pleaded want of evidence. Lev 14:2.
5	There came to him a centurion - A captain of a hundred Roman soldiers. Probably he came a little way toward him, and then went back. He thought himself not worthy to come in person, and therefore spoke the words that follow by his messengers. As it is not unusual in all languages, so in the Hebrew it is peculiarly frequent, to ascribe to a person himself the thing which is done, and the words which are spoken by his order. And accordingly St. Matthew relates as said by the centurion himself, what others said by order from him. An instance of the same kind we have in the case of Zebedee's children. From St. Matthew, Mt 20:20, we learn it was their mother that spoke those words, which, Mark 10:35,37, themselves are said to speak; because she was only their mouth. Yet from ver. 13, Mt 8:13, Go thy way home, it appears he at length came in person, probably on hearing that Jesus was nearer to his house than he apprehended when he sent the second message by his friends. Luke 7:1.
8	The centurion answered - By his second messengers.
9	For I am a man under authority - I am only an inferior officer: and what I command, is done even in my absence: how much more what thou commandest, who art Lord of all!
10	I have not found so great faith, no, not in Israel - For the centurion was not an Israelite.
11	Many from the farthest parts of the earth shall embrace the terms and enjoy the rewards of the Gospel covenant established with Abraham. But the Jews, who have the first title to them, shall be shut out from the feast; from grace here, and hereafter from glory. Luke 13:29.
12	The outer darkness - Our Lord here alludes to the custom the ancients had of making their feast in the night time. Probably while he was speaking this, the centurion came in person. Matt 13:42,50; 22:13; 24:51; 25:30.
14	Peter's wife's mother - St. Peter was then a young man, as were all the apostles. Mark 1:29; Luke 4:38.
16	Mark 1:32; Luke 4:40.
17	Whereby was fulfilled what was spoken by the Prophet Isaiah - He spoke it in a more exalted sense. The evangelist here only alludes to those words, as being capable of this lower meaning also. Such instances are frequent in the sacred writings, and are elegancies rather than imperfections. He fulfilled these words in the highest sense, by bearing our sins in his own body on the tree: in a lower sense, by sympathizing with us in our sorrows, and healing us of the diseases which were the fruit of sin. Isaiah 53:4.
18	He commanded to go to the other side - That both himself and the people might have a little rest.
19	Luke 9:57.
20	The Son of man - The expression is borrowed from Daniel 7:13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean appearance in this world. Hath not where to lay his head - Therefore do not follow me from any view of temporal advantage.
21	Another said - I will follow thee without any such view; but I must mind my business first. It is not certain that his father was already dead. Perhaps his son desired to stay with him, being very old, till his death.
22	But Jesus said - When God calls, leave the business of the world to them who are dead to God.
23	Mark 4:35; Luke 8:22.
24	The ship was covered - So man's extremity is God's opportunity.
26	Why are ye fearful - Then he rebuked the winds - First, he composed their spirits, and then the sea.
28	The country of the Gergesenes - Or of the Gadarenes - Gergesa and Gadara were towns near each other. Hence the country between them took its name, sometimes from the one, sometimes from the other. There met him two demoniacs - St. Mark and St. Luke mention only one, who was probably the fiercer of the two, and the person who spoke to our Lord first. But this is no way inconsistent with the account which St. Matthew gives. The tombs - Doubtless those malevolent spirits love such tokens of death and destruction. Tombs were usually in those days in desert places, at a distance from towns, and were often made in the sides of caves, in the rocks and mountains. No one could pass - Safely. Mark 5:1; Luke 8:26.
29	What have we to do with thee - This is a Hebrew phrase, which signifies. Why do you concern yourself about us? 2Sam 16:10. Before the time - The great day.
30	There was a herd of many swine - Which it was not lawful for the Jews to keep. Therefore our Lord both justly and mercifully permitted them to be destroyed.
31	He said, Go - A word of permission only, not command.
34	They besought him to depart out of their coasts - They loved their swine so much better than their souls! How many are of the same mind!

Chapter IX

1	His own city - Capernaum, Matt 4:13. Mark 5:18; Luke 8:37.
2	Seeing their faith - Both that of the paralytic, and of them that brought him. Son - A title of tenderness and condescension. Mark 2:3; Luke 5:18.
3	This man blasphemeth - Attributing to himself a power (that of forgiving sins) which belongs to God only.
5	Which is easier - Do not both of them argue a Divine power? Therefore if I can heal his disease, I can forgive his sins: especially as his disease is the consequence of his sins. Therefore these must be taken away, if that is.
6	On earth - Even in my state of humiliation.
8	So what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.
9	He saw a man named Matthew - Modestly so called by himself. The other evangelists call him by his more honourable name, Levi. Sitting - In the very height of his business, at the receipt of custom - The custom house, or place where the customs were received. Mark 2:14; Luke 5:27.
10	As Jesus sat at table in the house - Of Matthew, who having invited many of his old companions, made him a feast, Mark 2:15; and that a great one, though he does not himself mention it. The publicans, or collectors of the taxes which the Jews paid the Romans, were infamous for their illegal exactions: Sinners - Open, notorious, sinners.
11	The Pharisees said to his disciples, Why eateth your Master? - Thus they commonly ask our Lord, Why do thy disciples this? And his disciples, Why doth your Master?
13	Go ye and learn - Ye that take upon you to teach others. I will have mercy and not sacrifice - That is, I will have mercy rather than sacrifice. I love acts of mercy better than sacrifice itself. Hosea 6:6.
14	Then - While he was at table. Mark 2:18; Luke 5:33.
15	The children of the bride chamber - The companions of the bridegroom. Mourn - Mourning and fasting usually go together. As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning. But after I am gone, all my disciples likewise shall be in fastings often.
16	This is one reason, - It is not a proper time for them to fast. Another is, they are not ripe for it. New cloth - The words in the original properly signify cloth that hath not passed through the fuller's hands, and which is consequently much harsher than what has been washed and worn; and therefore yielding less than that, will tear away the edges to which it is sewed.
17	New - Fermenting wine will soon burst those bottles, the leather of which is almost worn out. The word properly means vessels made of goats' skins, wherein they formerly put wine, (and do in some countries to this day) to convey it from place to place. Put new wine into new bottles - Give harsh doctrines to such as have strength to receive them.
18	Just dead - He had left her at the point of death, Mark 5:23. Probably a messenger had now informed him she was dead. Mark 5:22; Luke 8:41.
20	Coming behind - Out of bashfulness and humility.
22	Take courage - Probably she was struck with fear, when he turned and looked upon her, Mark 5:33; Luke 8:47; lest she should have offended him, by touching his garment privately; and the more so, because she was unclean according to the law, Lev 15:25.
23	The minstrels - The musicians. The original word means flute players. Musical instruments were used by the Jews as well as the heathens, in their lamentations for the dead, to soothe the melancholy of surviving friends, by soft and solemn notes. And there were persons who made it their business to perform this, while others sung to their music. Flutes were used especially on the death of children; louder instruments on the death of grown persons.
24	Withdraw - There is no need of you now; for the maid is not dead - Her life is not at an end; but sleepeth - This is only a temporary suspension of sense and motion, which should rather be termed sleep than death.
25	The maid arose - Christ raised three dead persons to life; this child, the widow's son, and Lazarus: one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help.
32	Luke 11:14.
33	Even in Israel - Where so many wonders have been seen.
36	Because they were faint - In soul rather than in body. As sheep having no shepherd - And yet they had many teachers; they had scribes in every city. But they had none who cared for their souls, and none that were able, if they had been willing, to have wrought any deliverance. They had no pastors after God's own heart.
37	The harvest truly is great - When Christ came into the world, it was properly the time of harvest; till then it was the seed time only. But the labourers are few - Those whom God sends; who are holy, and convert sinners. Of others there are many. Luke 10:2.
38	The Lord of the harvest - Whose peculiar work and office it is, and who alone is able to do it: that he would thrust forth - for it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ's harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein.

Chapter X

1	His twelve disciples - Hence it appears that he had already chosen out of his disciples, those whom he afterward termed apostles. The number seems to have relation to the twelve patriarchs, and the twelve tribes of Israel. Mark 3:14; 6:7; Luke 6:13; 9:1.
2	The first, Simon - The first who was called to a constant attendance on Christ; although Andrew had seen him before Simon. Acts 1:13.
3	Lebbeus - Commonly called Judas, the brother of James.
4	Iscariot - So called from Iscarioth, (the place of his birth,) a town of the tribe of Ephraim, near the city of Samaria.
5	These twelve Jesus sent forth - Herein exercising his supreme authority, as God over all. None but God can give men authority to preach his word. Go not - Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost. Enter not - Not to preach; but they might to buy what they wanted, John 4:9.
8	Cast out devils - It is a great relief to the spirits of an infidel, sinking under a dread, that possibly the Gospel may be true, to find it observed by a learned brother, that the diseases therein ascribed to the operation of the devil have the very same symptoms with the natural diseases of lunacy, epilepsy, or convulsions; whence he readily and very willingly concludes, that the devil had no hand in them. But it were well to stop and consider a little. Suppose God should suffer an evil spirit to usurp the same power over a man's body, as the man himself has naturally; and suppose him actually to exercise that power; could we conclude the devil had no hand therein, because his body was bent in the very same manner wherein the man himself might have bent it naturally? And suppose God gives an evil spirit a greater power, to effect immediately the organ of the nerves in the brain, by irritating them to produce violent motions, or so relaxing them that they can produce little or no motion; still the symptoms will be those of over tense nerves, as in madness, epilepsies, convulsions; or of relaxed nerves, as in paralytic cases. But could we conclude thence that the devil had no hand in them? Will any man affirm that God cannot or will not, on any occasion whatever, give such a power to an evil spirit? Or that effects, the like of which may be produced by natural causes, cannot possibly be produced by preternatural? If this be possible, then he who affirms it was so, in any particular case, cannot be justly charged with falsehood, merely for affirming the reality of a possible thing. Yet in this manner are the evangelists treated by those unhappy men, who above all things dread the truth of the Gospel, because, if it is true, they are of all men the most miserable. Freely ye have received - All things; in particular the power of working miracles; freely give - Exert that power wherever you come. Mark 6:7; Luke 9:2.
9	Provide not - The stress seems to lie on this word: they might use what they had ready; but they might not stay a moment to provide any thing more, neither take any thought about it. Nor indeed were they to take any thing with them, more than was strictly necessary. Lest it should retard them. Because they were to learn hereby to trust to God in all future exigencies.
10	Neither scrip - That is, a wallet, or bag to hold provisions: Nor yet a staff - We read, Mark 6:8, Take nothing, save a staff only. He that had one might take it; they that had none, might not provide any. For the workman is worthy of his maintenance - The word includes all that is mentioned in the 9th and 10th verses; Mt 10:9,10 all that they were forbidden to provide for themselves, so far as it was needful for them. Luke 10:7.
11	Inquire who is worthy - That you should abide with him: who is disposed to receive the Gospel. There abide - In that house, till ye leave the town. Mark 6:10; Luke 9:4.
12	Salute it - In the usual Jewish form, "Peace (that is, all blessings) be to this house."
13	If the house be worthy - of it, God shall give them the peace you wish them. If not, he shall give you what they refuse. The same will be the case, when we pray for them that are not worthy.
14	Shake off the dust from your feet - The Jews thought the land of Israel so peculiarly holy, that when they came home from any heathen country, they stopped at the borders and shook or wiped off the dust of it from their feet, that the holy land might not be polluted with it. Therefore the action here enjoined was a lively intimation, that those Jews who had rejected the Gospel were holy no longer, but were on a level with heathens and idolaters.
16	Luke 10:3.
17	But think not that all your innocence and all your wisdom will screen you from persecution. They will scourge you in their synagogues - In these the Jews held their courts of judicature, about both civil and ecclesiastical affairs. Matt 24:9.
19,	Take no thought - Neither at this time, on any sudden call, need we be careful how or what to answer. Luke 12:11.
21	Luke 21:16.
22	Of all men - That know not God. Mt 24:13.
23	Ye shall not have gone over the cities of Israel - Make what haste ye will; till the Son of man be come - To destroy their temple and nation.
24	Luke 6:30; John 15:20.
25	How much more - This cannot refer to the quantity of reproach and persecution: (for in this the servant cannot be above his lord:) but only to the certainty of it. Mt 12:24.
26	Therefore fear them not - For ye have only the same usage with your Lord. There is nothing covered - So that however they may slander you now, your innocence will at length appear. Mark 4:22; Luke 8:17; 12:2.
27	Even what I now tell you secretly is not to be kept secret long, but declared publicly. Therefore, What ye hear in the ear, publish on the house - top - Two customs of the Jews seem to be alluded to here. Their doctors used to whisper in the ear of their disciples what they were to pronounce aloud to others. And as their houses were low and flat roofed, they sometimes preached to the people from thence. Luke 12:3.
28	And be not afraid - of any thing which ye may suffer for proclaiming it. Be afraid of him who is able to destroy both body and soul in hell - It is remarkable, that our Lord commands those who love God, still to fear him, even on this account, under this notion.
29, 30	The particular providence of God is another reason for your not fearing man. For this extends to the very smallest thing