Chapter 1—Our Bodies, Temples of the Holy Ghost God's Workmanship 1. God is the owner of the whole man. Soul, body, and spirit are his. God gave his only begotten Son for the body as well as the soul, and our entire life belongs to God, to be consecrated to his service, that through the exercise of every faculty he has given, we may glorify him.—The Youth's Instructor, September 7, 1893. 2. From the first dawn of reason the human mind should become intelligent in regard to the physical structure of the body. Here Jehovah has given a specimen of himself; for man was made in the image of God.—Unpublished Testimonies, January 11, 1897. 3. The living organism is God's property. It belongs to him by creation and by redemption; and by a misuse of any of our powers we rob God of the honor due him.—Unpublished Testimonies, August 30, 1896. 4. We are God's workmanship, and his word declares that we are “fearfully and wonderfully made.” He has prepared this living habitation for the mind; it is “curiously wrought,” a temple which the Lord himself has fitted up for the indwelling of the Holy Spirit.—Special Testimonies On Education, 33. 5. The very flesh in which the soul tabernacles, and through which it works, is the Lord's—Unpublished Testimonies, October 12, 1896.

Chapter 6—The Consequence of Violating Natural Law 72. Proportionately as nature's laws are transgressed, mind and soul become enfeebled.... Physical suffering of every type is seen.... Suffering must follow this course of action. The vital force of the system cannot bear up under the tax placed upon it, and it finally breaks down.—Unpublished Testimonies, August 30, 1896.

you will discover I have two copies of the same information listed on page 1 and 2 I choose to keep it in order to provide emphasis since I have done and injustice to the health message by incurring cancer and I need to know all that the LORD has given me so please pray that the true lesson is learned and maybe one day I will replace the information in the column to the left of that text box on page one is replaced with new material on bible study or marriage & family life or prayer.

Disciples of Christ to Represent His Character The Saviour lived on this earth a life that love for God will constrain every true believer in Christ to live. Following His example, in our medical missionary work we shall reveal to the world that our credentials are from above, that as representatives of the kingdom of heaven we are fulfilling the words of the Lord's Prayer, “Thy kingdom come.” United with Christ in God, we shall reveal to the world that as God chose His Son to be His representative on the earth, even so has Christ chosen us to represent His character. Everyone who has genuine faith in Christ Jesus will represent Him in character.... To Heights of Faith Our medical missionary workers must rise to heights that can be reached only by a living, working faith. At this time in our history the men at the head of the work are to allow no confusion of sentiment to prevail in regard to what should really be expected of medical missionaries sent of God. There should be a more clear, definite understanding of what medical missionary work comprehends. It must be defined as standing on an altogether higher plane, and as accomplishing results of a much more sanctified order, before God can endorse it as genuine. Those who desire to honor God will not mingle worldly policy plans with His plans in attempting to accomplish the results that this work is ordained of God to accomplish.... Our work is clearly defined. As the Father sent His only-begotten Son into our world, even so Christ sends us, His disciples, as His medical missionary workers. In fulfilling this high and holy mission, we are to do the will of God. No one man's mind or judgment is to be our criterion of what constitutes genuine medical missionary work.... True medical missionary work is of heavenly origin. It was not originated by any person who lives. But in connection with this work we see so much which dishonors God that I am instructed to say, The medical missionary work is of divine origin, and has a most glorious mission to fulfill. In all its bearings it is to be in conformity with Christ's work. Those who are workers together with God will just as surely represent the character of Christ as Christ represented the character of His Father while in this world. Cleansed from Earthliness I am instructed to say that God will have the medical missionary work cleansed from the tarnish of earthliness, and elevated to stand in its true position before the world. When schemes that imperil souls are brought into connection with this work, its influence is destroyed. This is why there have arisen in the carrying forward of medical missionary work many perplexities that demand our careful consideration.... Nothing will help us more at this stage of our work than to understand and to fulfill the mission of the greatest Medical Missionary that ever trod the earth; nothing will help us more than to realize how sacred is this kind of work and how perfectly it corresponds with the lifework of the Great Missionary. The object of our mission is the same as the object of Christ's mission. Why did God send His Son to the fallen world? To make known and to demonstrate to mankind His love for them. Christ came as a Redeemer. Throughout His ministry He was to keep prominent His mission to save sinners.... God's purpose in committing to men and women the mission that He committed to Christ is to disentangle His followers from all worldly policy and to give them a work identical with the work that Christ did.—Manuscript 130, 1902.

Sabbath Work Physicians need to cultivate a spirit of self-denial and self-sacrifice. It may be necessary to devote even the hours of the holy Sabbath to the relief of suffering humanity. But the fee for such labor should be put into the treasury of the Lord, to be used for the worthy poor, who need medical skill but cannot afford to pay for it.—Health, Philanthropic, and Medical Missionary Work, page 42.

Teach Self-Denial The work you have been doing in the cities is meeting heaven's approval.... What you have done demonstrates that if our physicians and our ministers can work together in the presentation of truth to the people, more can be reached than could be influenced by the minister laboring alone.... Present before the people the need of resisting the temptation to indulge appetite. This is where many are failing. Explain how closely body and mind are related and show the need of keeping both in the very best condition. The health talks which you give in the meetings will be one of the best ways of advertising our sanitariums.... Abstinence and Health The minds of the suffering ones must be led to grasp the hope of deliverance from special peril. Speak to them hopeful words, words of courage. There are those patronizing our sanitariums whom the Lord will heal if they will abstain from the use of liquor and drugs and will use simple and safe remedies to counteract disease brought on through perverted appetite. If they will act their part to break the spell of the enemy by firmly resisting temptation, and will surrender themselves to the One who gave His life for sinful souls, they will become sons and daughters of God. All who indulge the appetite, waste the physical energies, and weaken the moral power, will sooner or later feel the retribution that follows the transgression of physical law. Christ gave His life to purchase redemption for the sinner. The world's Redeemer knew that indulgence of appetite was bringing physical debility and deadening the perceptive faculties so that sacred and eternal things could not be discerned. He knew that self-indulgence was perverting the moral powers, and that man's great need was conversion—in heart and mind and soul, from the life of self-indulgence to one of the self-denial and self-sacrifice.... Christ's Victory a Lesson for Us Christ entered upon the test upon the point of appetite, and for nearly six weeks resisted temptation in behalf of man. That long fast in the wilderness was to be a lesson to fallen man for all time. Christ was not overcome by the strong temptations of the enemy, and this is encouragement for every soul who is struggling against temptation. Christ has made it possible for every member of the human family to resist temptation. All who would live godly lives may overcome as Christ overcame, by the blood of the Lamb and the word of their testimony. That long fast of the Savior's strengthened Him to endure. He gave evidence to men that He would begin the work of overcoming just where ruin began—on the point of appetite.... Responsibility of Physicians and Ministers We need the influence of the right example of our physicians and our ministers. Let them exercise their powers for the control of appetite, that mental and moral powers may be strengthened. As far as possible, let them adopt such habits of life that the physical and mental powers shall be equally taxed. The exercise of the voice in speaking is a healthful exercise. Teach and live carefully. Hold firmly to the position that all, even our leading men, need to exercise good common sense in the care of their health, securing equal taxation of the body and the brain.—Letter 158, 1909.

Chapter 47—Mental Hygiene [See chapter 42, “Mind and Health.”] Mental Powers Depend on Health—Health is a blessing of which few appreciate the value; yet upon it the efficiency of our mental and physical powers largely depends. Our impulses and passions have their seat in the body, and it must be kept in the best condition physically and under the most spiritual influences in order that our talents may be put to the highest use. Anything that lessens physical strength enfeebles the mind and makes it less capable of discriminating between right and wrong.—The Review and Herald, June 20, 1912. (Messages to Young People, 235.) All Faculties Can Be Cultivated—Many are not doing the greatest amount of good because they exercise the intellect in one direction and neglect to give careful attention to those things for which they think they are not adapted. Some faculties that are weak are thus allowed to lie dormant because the work that should call them into exercise, and consequently give them strength, is not pleasant. All the powers of the mind should be exercised, all the faculties cultivated. Perception, judgment, memory, and all the reasoning powers should have equal strength in order that minds may be well balanced.—Testimonies for the Church 3:32, 33 (1872).

153. Respect paid to the proper treatment of the stomach will be rewarded in clearness of thought and strength of mind. Your digestive organs will not be prematurely worn out to testify against you. We are to show that we appreciate our God-given intelligence by eating and studying and working wisely. A sacred duty devolves upon us to keep the body in such a state that we shall have a sweet, clean breath. We are to appreciate the light God has given on health reform, by word and practice reflecting clear light to others upon this subject.—Letter 274, 1908 CD 101.1

the day must come when nothing on the outsied bad or the Good Jesus is doing in another can seperate you from the aLOve of God, in fact look at the last 4 vers3es of Romans 8 and be determined to submit to the Lord so your3 heavenly parents can have their say and Hope the Lord will honor your commitment at Home as I need to since My two grouops do but I will not concede that it is because of sin but because they are complying to the best of their abilities and overlook the sin, in fact since having a discussion with jacob and that is a s fgar as I am willing to go since none of you will know the name of My two grouos and the city or town in which they are in it is safe to say that name, but I am inclined to stay away and endure the enemies attacke alone without the benifet of direct one on one physical fellowship since I always fat railed but on the other hand after listen to walter veith and His series total transformation video 1010 on YouTube I am inclined to show up but as of today May 25 2018 I will endure in Jesus tiday and hopefully longer then that so here is My prayer. Heavenly Father My hope and wish and My prayer is that whoever y9u lead to read this will get the picture and throw their lot in with Your SOn Jesus and listen to the Holy Spirit and listen to the Spirits pleadings and be a winner in Jesus name AMEN.

God Commissions Joshua Jos 1:1  Now after the death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses' minister, saying,  Jos 1:2  Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.  Jos 1:3  Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.  Jos 1:4  From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast.  Jos 1:5  There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee.  Jos 1:6  Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them.  Jos 1:7  Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.  Jos 1:8  This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.  Jos 1:9  Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest.  Joshua Assumes Command Jos 1:10  Then Joshua commanded the officers of the people, saying,  Jos 1:11  Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.  Jos 1:12  And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying,  Jos 1:13  Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this land.  Jos 1:14  Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them;  Jos 1:15  Until the LORD have given your brethren rest, as he hath given you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD'S servant gave you on this side Jordan toward the sunrising.  Jos 1:16  And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go.  Jos 1:17  According as we hearkened unto Moses in all things, so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses.  Jos 1:18  Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage.  Joshua 1 INTRODUCTION TO JOSHUA 1 Moses being dead, the Lord directs and encourages Joshua to take the command of the children of Israel, and go over Jordan with them, and take possession of the land of Canaan, and divide it to them; giving him gracious promises and strong assurances of his presence, and some good advice with respect to his conduct, Jos_1:1; upon which Joshua orders the people to be ready in three days to go along with him, Jos_1:10; and particularly addresses the Reubenites and Gadites, and half tribe of Manasseh, and puts them in mind of what Moses had ordered, and they had promised, to go along with their brethren, and assist them in conquering the land, Jos_1:12; which they readily agreed to do, and promised obedience to him in all things, Jos_1:16. Rahab Hides the Spies Jos 2:1  And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.  Jos 2:2  And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.  Jos 2:3  And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.  Jos 2:4  And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:  Jos 2:5  And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.  Jos 2:6  But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.  Jos 2:7  And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.  Jos 2:8  And before they were laid down, she came up unto them upon the roof;  Jos 2:9  And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.  Jos 2:10  For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.  Jos 2:11  And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath.  Jos 2:12  Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token:  Jos 2:13  And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.  Jos 2:14  And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee.  Jos 2:15  Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall.  Jos 2:16  And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.  Jos 2:17  And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.  Jos 2:18  Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee.  Jos 2:19  And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.  Jos 2:20  And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.  Jos 2:21  And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.  Jos 2:22  And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not.  Jos 2:23  So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them:  Jos 2:24  And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.  Joshua 2 INTRODUCTION TO JOSHUA 2 This chapter gives an account of the spies sent by Joshua to Jericho, and of their entrance into the house of Rahab, who hid them from the king's messengers, Jos_2:1; of the relation she gave them of the fear and dread of Israel, which were fallen upon the Canaanites, Jos_2:8; and of the request she made to them, to save her and her father's house, when the city should be taken, and to have a sure sign of it given her, Jos_2:12; which the spies solemnly promised, and gave her a sign of it, with a charge not to discover the matter to any, Jos_2:14; and being let down by a cord through the window of her house, they made their escape to a mountain, where they lay three days, and then returned to Joshua, and made their report, Jos_2:21. Israel Crosses the Jordan Jos 3:1  And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.  Jos 3:2  And it came to pass after three days, that the officers went through the host;  Jos 3:3  And they commanded the people, saying, When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it.  Jos 3:4  Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore.  Jos 3:5  And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you.  Jos 3:6  And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.  Jos 3:7  And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.  Jos 3:8  And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan.  Jos 3:9  And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.  Jos 3:10  And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.  Jos 3:11  Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.  Jos 3:12  Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.  Jos 3:13  And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap.  Jos 3:14  And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people;  Jos 3:15  And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,)  Jos 3:16  That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.  Jos 3:17  And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.  Joshua 3 INTRODUCTION TO JOSHUA 3 Joshua removed from Shittim to Jordan, where he stayed three days, Jos_3:1; the people are directed to move when they saw the ark bore by the priests, and what distance they should keep from it, Jos_3:3; are bid to sanctify themselves against the morrow, when wonders would be wrought, Jos_3:5; and the priests are ordered to take up the ark, Jos_3:6; Joshua is encouraged by the Lord, and instructed to command the priests when they come to Jordan to stand still in it, Jos_3:7; and he declares to all the people, as a token that God would drive the Canaanites from before them, that as soon as the feet of the priests bearing the ark should rest in the waters of Jordan, they should be parted, and make way for them to pass through, Jos_3:9; which accordingly came to pass, so that all the Israelites passed over on dry ground, Jos_3:14. Twelve Memorial Stones from the Jordan Jos 4:1  And it came to pass, when all the people were clean passed over Jordan, that the LORD spake unto Joshua, saying,  Jos 4:2  Take you twelve men out of the people, out of every tribe a man,  Jos 4:3  And command ye them, saying, Take you hence out of the midst of Jordan, out of the place where the priests' feet stood firm, twelve stones, and ye shall carry them over with you, and leave them in the lodging place, where ye shall lodge this night.  Jos 4:4  Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man:  Jos 4:5  And Joshua said unto them, Pass over before the ark of the LORD your God into the midst of Jordan, and take ye up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel:  Jos 4:6  That this may be a sign among you, that when your children ask their fathers in time to come, saying, What mean ye by these stones?  Jos 4:7  Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the LORD; when it passed over Jordan, the waters of Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever.  Jos 4:8  And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of Jordan, as the LORD spake unto Joshua, according to the number of the tribes of the children of Israel, and carried them over with them unto the place where they lodged, and laid them down there.  Jos 4:9  And Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood: and they are there unto this day.  Jos 4:10  For the priests which bare the ark stood in the midst of Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over.  Jos 4:11  And it came to pass, when all the people were clean passed over, that the ark of the LORD passed over, and the priests, in the presence of the people.  Jos 4:12  And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them:  Jos 4:13  About forty thousand prepared for war passed over before the LORD unto battle, to the plains of Jericho.  Jos 4:14  On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.  Jos 4:15  And the LORD spake unto Joshua, saying,  Jos 4:16  Command the priests that bear the ark of the testimony, that they come up out of Jordan.  Jos 4:17  Joshua therefore commanded the priests, saying, Come ye up out of Jordan.  Jos 4:18  And it came to pass, when the priests that bare the ark of the covenant of the LORD were come up out of the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before.  Jos 4:19  And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.  Jos 4:20  And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal.  Jos 4:21  And he spake unto the children of Israel, saying, When your children shall ask their fathers in time to come, saying, What mean these stones?  Jos 4:22  Then ye shall let your children know, saying, Israel came over this Jordan on dry land.  Jos 4:23  For the LORD your God dried up the waters of Jordan from before you, until ye were passed over, as the LORD your God did to the Red sea, which he dried up from before us, until we were gone over:  Jos 4:24  That all the people of the earth might know the hand of the LORD, that it is mighty: that ye might fear the LORD your God for ever.  Joshua 4 INTRODUCTION TO JOSHUA 4 This chapter relates an order, that is men, should take twelve stones out of the midst of Jordan, and carry them to the first place they lodged at as a memorial of their passage over it, Jos_4:1; and how Joshua set up twelve other stones in the river itself, Jos_4:9; and how many of the tribes of Reuben, Gad, and Manasseh, went before the Israelites when they passed over, Jos_4:10; which being done, the priests were ordered to come out of Jordan, when the waters returned to their place, Jos_4:15; The time when this miracle was wrought is observed, Jos_4:19; and an account is given of Joshua's pitching the twelve stones taken out of Jordan in Gilgal, and the use they were to be of in future time, Jos_4:20. The New Generation Circumcised Jos 5:1  And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel.  Jos 5:2  At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.  Jos 5:3  And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.  Jos 5:4  And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt.  Jos 5:5  Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised.  Jos 5:6  For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey.  Jos 5:7  And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way.  Jos 5:8  And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole.  Jos 5:9  And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.  First Passover in Canaan Jos 5:10  And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.  Jos 5:11  And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day.  Jos 5:12  And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.  The Commander of the Lord's Army Jos 5:13  And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?  Jos 5:14  And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?  Jos 5:15  And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.  Joshua 5 INTRODUCTION TO JOSHUA 5 The Canaanites being dispirited on the passage of the children of Israel through Jordan, Jos_5:1; Joshua is ordered to circumcise such of the people of Israel that were uncircumcised, Jos_5:2; in order to their eating of the passover, which was now to be kept, Jos_5:10; and they being now provided with corn sufficient, the manna ceased, Jos_5:11; and there appeared to Joshua a divine Person, in an human form, to encourage and direct him what to do in the conquest of the land, and particularly Jericho, Jos_5:13. The Fall of Jericho Jos 6:1  Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.  Jos 6:2  And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour.  Jos 6:3  And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days.  Jos 6:4  And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.  Jos 6:5  And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.  Jos 6:6  And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD.  Jos 6:7  And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD.  Jos 6:8  And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them.  Jos 6:9  And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets.  Jos 6:10  And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.  Jos 6:11  So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp.  Jos 6:12  And Joshua rose early in the morning, and the priests took up the ark of the LORD.  Jos 6:13  And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, the priests going on, and blowing with the trumpets.  Jos 6:14  And the second day they compassed the city once, and returned into the camp: so they did six days.  Jos 6:15  And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.  Jos 6:16  And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city.  Jos 6:17  And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.  Jos 6:18  And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.  Jos 6:19  But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD.  Jos 6:20  So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.  Jos 6:21  And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.  Jos 6:22  But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.  Jos 6:23  And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.  Jos 6:24  And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.  Jos 6:25  And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.  Jos 6:26  And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.  Jos 6:27  So the LORD was with Joshua; and his fame was noised throughout all the country.  Joshua 6 INTRODUCTION TO JOSHUA 6 In this chapter Joshua is assured, though Jericho was closely shut up, it should be delivered into his hands, Jos_6:1; and he is directed, with the army, to go round the city six days together, seven priests bearing the ark of the Lord, with seven trumpets sounding; and on the seventh day to go round it seven times in like manner, when its wall should fall, Jos_6:3; which order Joshua communicated to the priests, and to the people, and which was put into execution by them, with some other instructions he gave them, Jos_6:6; particularly that the city, and all in it, should be devoted to the Lord, and none spared, but Rahab and her family, Jos_6:17; the success was according to the assurance given by the Lord, Jos_6:20; when all in the city were destroyed, and that was burnt with fire, and the gold, silver, brass, and iron, brought into the house of the Lord, and Rahab and her father's household were saved alive, Jos_6:21; and the chapter is closed with an adjuration of Joshua, cursing the man that should rebuild the city; and with this observation, that the fame of Joshua upon this was spread abroad throughout the country, Jos_6:26. Israel Defeated at Ai Jos 7:1  But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.  Jos 7:2  And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the east side of Bethel, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.  Jos 7:3  And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few.  Jos 7:4  So there went up thither of the people about three thousand men: and they fled before the men of Ai.  Jos 7:5  And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.  Jos 7:6  And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads.  Jos 7:7  And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!  Jos 7:8  O Lord, what shall I say, when Israel turneth their backs before their enemies!  Jos 7:9  For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?  The Sin of Achan Jos 7:10  And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?  Jos 7:11  Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.  Jos 7:12  Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.  Jos 7:13  Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.  Jos 7:14  In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the LORD taketh shall come according to the families thereof; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man.  Jos 7:15  And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.  Jos 7:16  So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:  Jos 7:17  And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:  Jos 7:18  And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.  Jos 7:19  And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.  Jos 7:20  And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:  Jos 7:21  When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.  Jos 7:22  So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.  Jos 7:23  And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD.  Jos 7:24  And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.  Jos 7:25  And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.  Jos 7:26  And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.  Joshua 7 INTRODUCTION TO JOSHUA 7 For the trespass of Achan the children of Israel were smitten and put to flight by the men of Ai, Jos_7:1; which gave him and the elders of the people great concern, both for Israel and for the name of the Lord, which was expressed by Joshua in prayer to God, Jos_7:6; when the Lord informed him of the reason of it, and gave him directions for finding out the guilty person, and for the punishment of him, Jos_7:10; which directions Joshua followed, and the person was found out, who being urged to a confession made one, Jos_7:16; upon which he and all he had, with the things he had taken, were burnt with fire, Jos_7:22. The Fall of Ai Jos 8:1  And the LORD said unto Joshua, Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land:  Jos 8:2  And thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it.  Jos 8:3  So Joshua arose, and all the people of war, to go up against Ai: and Joshua chose out thirty thousand mighty men of valour, and sent them away by night.  Jos 8:4  And he commanded them, saying, Behold, ye shall lie in wait against the city, even behind the city: go not very far from the city, but be ye all ready:  Jos 8:5  And I, and all the people that are with me, will approach unto the city: and it shall come to pass, when they come out against us, as at the first, that we will flee before them,  Jos 8:6  (For they will come out after us) till we have drawn them from the city; for they will say, They flee before us, as at the first: therefore we will flee before them.  Jos 8:7  Then ye shall rise up from the ambush, and seize upon the city: for the LORD your God will deliver it into your hand.  Jos 8:8  And it shall be, when ye have taken the city, that ye shall set the city on fire: according to the commandment of the LORD shall ye do. See, I have commanded you.  Jos 8:9  Joshua therefore sent them forth: and they went to lie in ambush, and abode between Bethel and Ai, on the west side of Ai: but Joshua lodged that night among the people.  Jos 8:10  And Joshua rose up early in the morning, and numbered the people, and went up, he and the elders of Israel, before the people to Ai.  Jos 8:11  And all the people, even the people of war that were with him, went up, and drew nigh, and came before the city, and pitched on the north side of Ai: now there was a valley between them and Ai.  Jos 8:12  And he took about five thousand men, and set them to lie in ambush between Bethel and Ai, on the west side of the city.  Jos 8:13  And when they had set the people, even all the host that was on the north of the city, and their liers in wait on the west of the city, Joshua went that night into the midst of the valley.  Jos 8:14  And it came to pass, when the king of Ai saw it, that they hasted and rose up early, and the men of the city went out against Israel to battle, he and all his people, at a time appointed, before the plain; but he wist not that there were liers in ambush against him behind the city.  Jos 8:15  And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness.  Jos 8:16  And all the people that were in Ai were called together to pursue after them: and they pursued after Joshua, and were drawn away from the city.  Jos 8:17  And there was not a man left in Ai or Bethel, that went not out after Israel: and they left the city open, and pursued after Israel.  Jos 8:18  And the LORD said unto Joshua, Stretch out the spear that is in thy hand toward Ai; for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city.  Jos 8:19  And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand: and they entered into the city, and took it, and hasted and set the city on fire.  Jos 8:20  And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers.  Jos 8:21  And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again, and slew the men of Ai.  Jos 8:22  And the other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape.  Jos 8:23  And the king of Ai they took alive, and brought him to Joshua.  Jos 8:24  And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness wherein they chased them, and when they were all fallen on the edge of the sword, until they were consumed, that all the Israelites returned unto Ai, and smote it with the edge of the sword.  Jos 8:25  And so it was, that all that fell that day, both of men and women, were twelve thousand, even all the men of Ai.  Jos 8:26  For Joshua drew not his hand back, wherewith he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai.  Jos 8:27  Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the LORD which he commanded Joshua.  Jos 8:28  And Joshua burnt Ai, and made it an heap for ever, even a desolation unto this day.  Jos 8:29  And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, that remaineth unto this day.  Joshua Renews the Covenant Jos 8:30  Then Joshua built an altar unto the LORD God of Israel in mount Ebal,  Jos 8:31  As Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of whole stones, over which no man hath lift up any iron: and they offered thereon burnt offerings unto the LORD, and sacrificed peace offerings.  Jos 8:32  And he wrote there upon the stones a copy of the law of Moses, which he wrote in the presence of the children of Israel.  Jos 8:33  And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.  Jos 8:34  And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law.  Jos 8:35  There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.  Joshua 8 INTRODUCTION TO JOSHUA 8 Joshua is encouraged to go up and take Ai, and is directed what method to make use of, Jos_8:1; accordingly he set an ambush on the west side of it, and, he and the rest of the army went up before it, Jos_8:3; which, when the king of Ai saw, he and all his forces came cut against them, and the Israelites making a feint as if they were beaten, drew on the men of Ai to pursue them, upon which the ambush arose and entered the city and set fire to it, Jos_8:14; the smoke of which being observed by Joshua and Israel, they turned back upon the pursuers, and the ambush sallying out of the city behind them, made an entire destruction of them, then slew all the inhabitants, took the spoil, burnt the city, and hanged the king of it, Jos_8:20; after this Joshua built an altar at Ebal, wrote the law on stones, and read the blessings and curses in it before all Israel, Jos_8:30. The Gibeonite Deception Jos 9:1  And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof;  Jos 9:2  That they gathered themselves together, to fight with Joshua and with Israel, with one accord.  Jos 9:3  And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,  Jos 9:4  They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up;  Jos 9:5  And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy.  Jos 9:6  And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us.  Jos 9:7  And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you?  Jos 9:8  And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye?  Jos 9:9  And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt,  Jos 9:10  And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth.  Jos 9:11  Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league with us.  Jos 9:12  This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:  Jos 9:13  And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.  Jos 9:14  And the men took of their victuals, and asked not counsel at the mouth of the LORD.  Jos 9:15  And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.  Jos 9:16  And it came to pass at the end of three days after they had made a league with them, that they heard that they were their neighbours, and that they dwelt among them.  Jos 9:17  And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kirjathjearim.  Jos 9:18  And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes.  Jos 9:19  But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them.  Jos 9:20  This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them.  Jos 9:21  And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them.  Jos 9:22  And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?  Jos 9:23  Now therefore ye are cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God.  Jos 9:24  And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing.  Jos 9:25  And now, behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do.  Jos 9:26  And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not.  Jos 9:27  And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.  Joshua 9 INTRODUCTION TO JOSHUA 9 This chapter gives an account of the combination of the several kings of Canaan against Israel, Jos_9:1; and of the craftiness of the Gibeonites, pretending they were ambassadors from a far country, and desired to enter into a league with Israel, which they obtained, Jos_9:3; but when it was discovered who they were, it occasioned a murmuring among the people, Jos_9:16; which the princes quelled by proposing to make them hewers of wood, and drawers of water, Jos_9:19; in order to which Joshua summoned them before him, and chided them for beguiling them; and after they had made their excuse, he ordered them to the service the princes proposed, and so peace in the congregation of Israel was preserved, Jos_9:21. The Sun Stands Still Jos 10:1  Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;  Jos 10:2  That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.  Jos 10:3  Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,  Jos 10:4  Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel.  Jos 10:5  Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it.  Jos 10:6  And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us.  Jos 10:7  So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.  Jos 10:8  And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.  Jos 10:9  Joshua therefore came unto them suddenly, and went up from Gilgal all night.  Jos 10:10  And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethhoron, and smote them to Azekah, and unto Makkedah.  Jos 10:11  And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword.  Jos 10:12  Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.  Jos 10:13  And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.  Jos 10:14  And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.  Jos 10:15  And Joshua returned, and all Israel with him, unto the camp to Gilgal.  Five Amorite Kings Executed Jos 10:16  But these five kings fled, and hid themselves in a cave at Makkedah.  Jos 10:17  And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.  Jos 10:18  And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:  Jos 10:19  And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand.  Jos 10:20  And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them entered into fenced cities.  Jos 10:21  And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel.  Jos 10:22  Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.  Jos 10:23  And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon.  Jos 10:24  And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.  Jos 10:25  And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.  Jos 10:26  And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening.  Jos 10:27  And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day.  Jos 10:28  And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that were therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho.  Conquest of Southern Canaan Jos 10:29  Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:  Jos 10:30  And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that were therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho.  Jos 10:31  And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:  Jos 10:32  And the LORD delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah.  Jos 10:33  Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.  Jos 10:34  And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:  Jos 10:35  And they took it on that day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish.  Jos 10:36  And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:  Jos 10:37  And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that were therein.  Jos 10:38  And Joshua returned, and all Israel with him, to Debir; and fought against it:  Jos 10:39  And he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king.  Jos 10:40  So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.  Jos 10:41  And Joshua smote them from Kadeshbarnea even unto Gaza, and all the country of Goshen, even unto Gibeon.  Jos 10:42  And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.  Jos 10:43  And Joshua returned, and all Israel with him, unto the camp to Gilgal.  Joshua 10 INTRODUCTION TO JOSHUA 10 This chapter treats of the combination of five kings against the Gibeonites, Jos_10:1; and of the application of the Gibeonites to Joshua, for assistance, in virtue of the league between them, which was granted, Jos_10:6; of the slaughter of the army by the kings of Israel, and chiefly by hailstones from heaven, Jos_10:10; and of the standing still of the sun, and of the moon, while vengeance was taken on them, Jos_10:12; and of the five kings being hid in a cave, and of the usage of them when taken, Jos_10:15; and of the taking of Makkedah, Libnah, Lachish, Eglon, Hebron, and Debir, Jos_10:28; which finished the conquest of the southern part of the land, Jos_10:40. Conquests in Northern Canaan Jos 11:1  And it came to pass, when Jabin king of Hazor had heard those things, that he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph,  Jos 11:2  And to the kings that were on the north of the mountains, and of the plains south of Chinneroth, and in the valley, and in the borders of Dor on the west,  Jos 11:3  And to the Canaanite on the east and on the west, and to the Amorite, and the Hittite, and the Perizzite, and the Jebusite in the mountains, and to the Hivite under Hermon in the land of Mizpeh.  Jos 11:4  And they went out, they and all their hosts with them, much people, even as the sand that is upon the sea shore in multitude, with horses and chariots very many.  Jos 11:5  And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel.  Jos 11:6  And the LORD said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire.  Jos 11:7  So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them.  Jos 11:8  And the LORD delivered them into the hand of Israel, who smote them, and chased them unto great Zidon, and unto Misrephothmaim, and unto the valley of Mizpeh eastward; and they smote them, until they left them none remaining.  Jos 11:9  And Joshua did unto them as the LORD bade him: he houghed their horses, and burnt their chariots with fire.  Jos 11:10  And Joshua at that time turned back, and took Hazor, and smote the king thereof with the sword: for Hazor beforetime was the head of all those kingdoms.  Jos 11:11  And they smote all the souls that were therein with the edge of the sword, utterly destroying them: there was not any left to breathe: and he burnt Hazor with fire.  Jos 11:12  And all the cities of those kings, and all the kings of them, did Joshua take, and smote them with the edge of the sword, and he utterly destroyed them, as Moses the servant of the LORD commanded.  Jos 11:13  But as for the cities that stood still in their strength, Israel burned none of them, save Hazor only; that did Joshua burn.  Jos 11:14  And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves; but every man they smote with the edge of the sword, until they had destroyed them, neither left they any to breathe.  Jos 11:15  As the LORD commanded Moses his servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the LORD commanded Moses.  Jos 11:16  So Joshua took all that land, the hills, and all the south country, and all the land of Goshen, and the valley, and the plain, and the mountain of Israel, and the valley of the same;  Jos 11:17  Even from the mount Halak, that goeth up to Seir, even unto Baalgad in the valley of Lebanon under mount Hermon: and all their kings he took, and smote them, and slew them.  Jos 11:18  Joshua made war a long time with all those kings.  Jos 11:19  There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: all other they took in battle.  Jos 11:20  For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses.  Jos 11:21  And at that time came Joshua, and cut off the Anakims from the mountains, from Hebron, from Debir, from Anab, and from all the mountains of Judah, and from all the mountains of Israel: Joshua destroyed them utterly with their cities.  Jos 11:22  There was none of the Anakims left in the land of the children of Israel: only in Gaza, in Gath, and in Ashdod, there remained.  Jos 11:23  So Joshua took the whole land, according to all that the LORD said unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land rested from war.  Joshua 11 INTRODUCTION TO JOSHUA 11 This chapter relates how that the kings of the northern parts of Canaan combine together against Joshua, Jos_11:1; and that the Lord encouraged him to fight with them, and did deliver them into his hands, who, with all their people, were smitten by him, Jos_11:6; and how that he took their cities, and destroyed the inhabitants of them, and took the spoil of them for a prey, Jos_11:12; and so became master of the whole country, both southern and northern, which is described Jos_11:16; and the chapter is concluded with an account of his cutting off the Anakim from various parts, which finished the conquest of the whole land, Jos_10:21. Kings Defeated by Moses Jos 12:1  Now these are the kings of the land, which the children of Israel smote, and possessed their land on the other side Jordan toward the rising of the sun, from the river Arnon unto mount Hermon, and all the plain on the east:  Jos 12:2  Sihon king of the Amorites, who dwelt in Heshbon, and ruled from Aroer, which is upon the bank of the river Arnon, and from the middle of the river, and from half Gilead, even unto the river Jabbok, which is the border of the children of Ammon;  Jos 12:3  And from the plain to the sea of Chinneroth on the east, and unto the sea of the plain, even the salt sea on the east, the way to Bethjeshimoth; and from the south, under Ashdothpisgah:  Jos 12:4  And the coast of Og king of Bashan, which was of the remnant of the giants, that dwelt at Ashtaroth and at Edrei,  Jos 12:5  And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurites and the Maachathites, and half Gilead, the border of Sihon king of Heshbon.  Jos 12:6  Them did Moses the servant of the LORD and the children of Israel smite: and Moses the servant of the LORD gave it for a possession unto the Reubenites, and the Gadites, and the half tribe of Manasseh.  Kings Defeated by Joshua Jos 12:7  And these are the kings of the country which Joshua and the children of Israel smote on this side Jordan on the west, from Baalgad in the valley of Lebanon even unto the mount Halak, that goeth up to Seir; which Joshua gave unto the tribes of Israel for a possession according to their divisions;  Jos 12:8  In the mountains, and in the valleys, and in the plains, and in the springs, and in the wilderness, and in the south country; the Hittites, the Amorites, and the Canaanites, the Perizzites, the Hivites, and the Jebusites:  Jos 12:9  The king of Jericho, one; the king of Ai, which is beside Bethel, one;  Jos 12:10  The king of Jerusalem, one; the king of Hebron, one;  Jos 12:11  The king of Jarmuth, one; the king of Lachish, one;  Jos 12:12  The king of Eglon, one; the king of Gezer, one;  Jos 12:13  The king of Debir, one; the king of Geder, one;  Jos 12:14  The king of Hormah, one; the king of Arad, one;  Jos 12:15  The king of Libnah, one; the king of Adullam, one;  Jos 12:16  The king of Makkedah, one; the king of Bethel, one;  Jos 12:17  The king of Tappuah, one; the king of Hepher, one;  Jos 12:18  The king of Aphek, one; the king of Lasharon, one;  Jos 12:19  The king of Madon, one; the king of Hazor, one;  Jos 12:20  The king of Shimronmeron, one; the king of Achshaph, one;  Jos 12:21  The king of Taanach, one; the king of Megiddo, one;  Jos 12:22  The king of Kedesh, one; the king of Jokneam of Carmel, one;  Jos 12:23  The king of Dor in the coast of Dor, one; the king of the nations of Gilgal, one;  Jos 12:24  The king of Tirzah, one: all the kings thirty and one.  Joshua 12 INTRODUCTION TO JOSHUA 12 This chapter gives a short account of the conquests made by the Israelites, both in the times of Moses and of Joshua, and first of the kingdom of Sihon and Og on the other side Jordan, in the times of Moses, and which he gave to the two tribes of Reuben and Gad, and the half tribe of Manasseh, and which are particularly described, Jos_12:1; and then of the kings and the countries on this side Jordan whom Joshua conquered, Jos_12:7; and the names of the thirty one kingdoms are recited, that so it might be exactly known and observed what were afterwards divided among the tribes and possessed by them, Jos_12:9. Land Still to Be Conquered Jos 13:1  Now Joshua was old and stricken in years; and the LORD said unto him, Thou art old and stricken in years, and there remaineth yet very much land to be possessed.  Jos 13:2  This is the land that yet remaineth: all the borders of the Philistines, and all Geshuri,  Jos 13:3  From Sihor, which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite: five lords of the Philistines; the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites; also the Avites:  Jos 13:4  From the south, all the land of the Canaanites, and Mearah that is beside the Sidonians, unto Aphek, to the borders of the Amorites:  Jos 13:5  And the land of the Giblites, and all Lebanon, toward the sunrising, from Baalgad under mount Hermon unto the entering into Hamath.  Jos 13:6  All the inhabitants of the hill country from Lebanon unto Misrephothmaim, and all the Sidonians, them will I drive out from before the children of Israel: only divide thou it by lot unto the Israelites for an inheritance, as I have commanded thee.  Jos 13:7  Now therefore divide this land for an inheritance unto the nine tribes, and the half tribe of Manasseh,  The Inheritance East of the Jordan Jos 13:8  With whom the Reubenites and the Gadites have received their inheritance, which Moses gave them, beyond Jordan eastward, even as Moses the servant of the LORD gave them;  Jos 13:9  From Aroer, that is upon the bank of the river Arnon, and the city that is in the midst of the river, and all the plain of Medeba unto Dibon;  Jos 13:10  And all the cities of Sihon king of the Amorites, which reigned in Heshbon, unto the border of the children of Ammon;  Jos 13:11  And Gilead, and the border of the Geshurites and Maachathites, and all mount Hermon, and all Bashan unto Salcah;  Jos 13:12  All the kingdom of Og in Bashan, which reigned in Ashtaroth and in Edrei, who remained of the remnant of the giants: for these did Moses smite, and cast them out.  Jos 13:13  Nevertheless the children of Israel expelled not the Geshurites, nor the Maachathites: but the Geshurites and the Maachathites dwell among the Israelites until this day.  Jos 13:14  Only unto the tribe of Levi he gave none inheritance; the sacrifices of the LORD God of Israel made by fire are their inheritance, as he said unto them.  Jos 13:15  And Moses gave unto the tribe of the children of Reuben inheritance according to their families.  Jos 13:16  And their coast was from Aroer, that is on the bank of the river Arnon, and the city that is in the midst of the river, and all the plain by Medeba;  Jos 13:17  Heshbon, and all her cities that are in the plain; Dibon, and Bamothbaal, and Bethbaalmeon,  Jos 13:18  And Jahazah, and Kedemoth, and Mephaath,  Jos 13:19  And Kirjathaim, and Sibmah, and Zarethshahar in the mount of the valley,  Jos 13:20  And Bethpeor, and Ashdothpisgah, and Bethjeshimoth,  Jos 13:21  And all the cities of the plain, and all the kingdom of Sihon king of the Amorites, which reigned in Heshbon, whom Moses smote with the princes of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, which were dukes of Sihon, dwelling in the country.  Jos 13:22  Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them.  Jos 13:23  And the border of the children of Reuben was Jordan, and the border thereof. This was the inheritance of the children of Reuben after their families, the cities and the villages thereof.  Jos 13:24  And Moses gave inheritance unto the tribe of Gad, even unto the children of Gad according to their families.  Jos 13:25  And their coast was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, unto Aroer that is before Rabbah;  Jos 13:26  And from Heshbon unto Ramathmizpeh, and Betonim; and from Mahanaim unto the border of Debir;  Jos 13:27  And in the valley, Betharam, and Bethnimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, Jordan and his border, even unto the edge of the sea of Chinnereth on the other side Jordan eastward.  Jos 13:28  This is the inheritance of the children of Gad after their families, the cities, and their villages.  Jos 13:29  And Moses gave inheritance unto the half tribe of Manasseh: and this was the possession of the half tribe of the children of Manasseh by their families.  Jos 13:30  And their coast was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, threescore cities:  Jos 13:31  And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir the son of Manasseh, even to the one half of the children of Machir by their families.  Jos 13:32  These are the countries which Moses did distribute for inheritance in the plains of Moab, on the other side Jordan, by Jericho, eastward.  Jos 13:33  But unto the tribe of Levi Moses gave not any inheritance: the LORD God of Israel was their inheritance, as he said unto them.  Joshua 13 INTRODUCTION TO JOSHUA 13 In this chapter Joshua is informed by the Lord, or put in mind, that part of the land of Canaan remained unconquered, and which it was; and is directed to divide the whole land among the nine tribes, and the half tribe of Manasseh, Jos_13:1; and since the two tribes of Reuben and Gad, and the other half tribe of Manasseh, had received their inheritance on the other side Jordan, Jos_13:8; that is described in general, Jos_13:9; and, then the particular portion of Reuben, Jos_13:15; and of Gad, Jos_13:24; and of the half tribe of Manasseh, Jos_13:29. The Inheritance West of the Jordan Jos 14:1  And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them.  Jos 14:2  By lot was their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe.  Jos 14:3  For Moses had given the inheritance of two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them.  Jos 14:4  For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance.  Jos 14:5  As the LORD commanded Moses, so the children of Israel did, and they divided the land.  Caleb's Request and Inheritance Jos 14:6  Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadeshbarnea.  Jos 14:7  Forty years old was I when Moses the servant of the LORD sent me from Kadeshbarnea to espy out the land; and I brought him word again as it was in mine heart.  Jos 14:8  Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God.  Jos 14:9  And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed the LORD my God.  Jos 14:10  And now, behold, the LORD hath kept me alive, as he said, these forty and five years, even since the LORD spake this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old.  Jos 14:11  As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in.  Jos 14:12  Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said.  Jos 14:13  And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance.  Jos 14:14  Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day, because that he wholly followed the LORD God of Israel.  Jos 14:15  And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war.  Joshua 14 INTRODUCTION TO JOSHUA 14 This chapter proceeds to give an account of the countries divided to the children of Israel in the land of Canaan, Jos_14:1; but previous to that division relates the claim of Caleb to Hebron, through a promise made unto him by Moses forty five years ago, upon his report of the good land, whither he was sent a spy by him, Jos_14:6; and the grant which Joshua made of it to him, with his blessing, Jos_14:13. The Allotment for Judah Jos 15:1  This then was the lot of the tribe of the children of Judah by their families; even to the border of Edom the wilderness of Zin southward was the uttermost part of the south coast.  Jos 15:2  And their south border was from the shore of the salt sea, from the bay that looketh southward:  Jos 15:3  And it went out to the south side to Maalehacrabbim, and passed along to Zin, and ascended up on the south side unto Kadeshbarnea, and passed along to Hezron, and went up to Adar, and fetched a compass to Karkaa:  Jos 15:4  From thence it passed toward Azmon, and went out unto the river of Egypt; and the goings out of that coast were at the sea: this shall be your south coast.  Jos 15:5  And the east border was the salt sea, even unto the end of Jordan. And their border in the north quarter was from the bay of the sea at the uttermost part of Jordan:  Jos 15:6  And the border went up to Bethhogla, and passed along by the north of Betharabah; and the border went up to the stone of Bohan the son of Reuben:  Jos 15:7  And the border went up toward Debir from the valley of Achor, and so northward, looking toward Gilgal, that is before the going up to Adummim, which is on the south side of the river: and the border passed toward the waters of Enshemesh, and the goings out thereof were at Enrogel:  Jos 15:8  And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same is Jerusalem: and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward:  Jos 15:9  And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah, and went out to the cities of mount Ephron; and the border was drawn to Baalah, which is Kirjathjearim:  Jos 15:10  And the border compassed from Baalah westward unto mount Seir, and passed along unto the side of mount Jearim, which is Chesalon, on the north side, and went down to Bethshemesh, and passed on to Timnah:  Jos 15:11  And the border went out unto the side of Ekron northward: and the border was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel; and the goings out of the border were at the sea.  Jos 15:12  And the west border was to the great sea, and the coast thereof. This is the coast of the children of Judah round about according to their families.  Jos 15:13  And unto Caleb the son of Jephunneh he gave a part among the children of Judah, according to the commandment of the LORD to Joshua, even the city of Arba the father of Anak, which city is Hebron.  Jos 15:14  And Caleb drove thence the three sons of Anak, Sheshai, and Ahiman, and Talmai, the children of Anak.  Jos 15:15  And he went up thence to the inhabitants of Debir: and the name of Debir before was Kirjathsepher.  Jos 15:16  And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.  Jos 15:17  And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife.  Jos 15:18  And it came to pass, as she came unto him, that she moved him to ask of her father a field: and she lighted off her ass; and Caleb said unto her, What wouldest thou?  Jos 15:19  Who answered, Give me a blessing; for thou hast given me a south land; give me also springs of water. And he gave her the upper springs, and the nether springs.  Jos 15:20  This is the inheritance of the tribe of the children of Judah according to their families.  Jos 15:21  And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel, and Eder, and Jagur,  Jos 15:22  And Kinah, and Dimonah, and Adadah,  Jos 15:23  And Kedesh, and Hazor, and Ithnan,  Jos 15:24  Ziph, and Telem, and Bealoth,  Jos 15:25  And Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor,  Jos 15:26  Amam, and Shema, and Moladah,  Jos 15:27  And Hazargaddah, and Heshmon, and Bethpalet,  Jos 15:28  And Hazarshual, and Beersheba, and Bizjothjah,  Jos 15:29  Baalah, and Iim, and Azem,  Jos 15:30  And Eltolad, and Chesil, and Hormah,  Jos 15:31  And Ziklag, and Madmannah, and Sansannah,  Jos 15:32  And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages:  Jos 15:33  And in the valley, Eshtaol, and Zoreah, and Ashnah,  Jos 15:34  And Zanoah, and Engannim, Tappuah, and Enam,  Jos 15:35  Jarmuth, and Adullam, Socoh, and Azekah,  Jos 15:36  And Sharaim, and Adithaim, and Gederah, and Gederothaim; fourteen cities with their villages:  Jos 15:37  Zenan, and Hadashah, and Migdalgad,  Jos 15:38  And Dilean, and Mizpeh, and Joktheel,  Jos 15:39  Lachish, and Bozkath, and Eglon,  Jos 15:40  And Cabbon, and Lahmam, and Kithlish,  Jos 15:41  And Gederoth, Bethdagon, and Naamah, and Makkedah; sixteen cities with their villages:  Jos 15:42  Libnah, and Ether, and Ashan,  Jos 15:43  And Jiphtah, and Ashnah, and Nezib,  Jos 15:44  And Keilah, and Achzib, and Mareshah; nine cities with their villages:  Jos 15:45  Ekron, with her towns and her villages:  Jos 15:46  From Ekron even unto the sea, all that lay near Ashdod, with their villages:  Jos 15:47  Ashdod with her towns and her villages, Gaza with her towns and her villages, unto the river of Egypt, and the great sea, and the border thereof:  Jos 15:48  And in the mountains, Shamir, and Jattir, and Socoh,  Jos 15:49  And Dannah, and Kirjathsannah, which is Debir,  Jos 15:50  And Anab, and Eshtemoh, and Anim,  Jos 15:51  And Goshen, and Holon, and Giloh; eleven cities with their villages:  Jos 15:52  Arab, and Dumah, and Eshean,  Jos 15:53  And Janum, and Bethtappuah, and Aphekah,  Jos 15:54  And Humtah, and Kirjatharba, which is Hebron, and Zior; nine cities with their villages:  Jos 15:55  Maon, Carmel, and Ziph, and Juttah,  Jos 15:56  And Jezreel, and Jokdeam, and Zanoah,  Jos 15:57  Cain, Gibeah, and Timnah; ten cities with their villages:  Jos 15:58  Halhul, Bethzur, and Gedor,  Jos 15:59  And Maarath, and Bethanoth, and Eltekon; six cities with their villages:  Jos 15:60  Kirjathbaal, which is Kirjathjearim, and Rabbah; two cities with their villages:  Jos 15:61  In the wilderness, Betharabah, Middin, and Secacah,  Jos 15:62  And Nibshan, and the city of Salt, and Engedi; six cities with their villages.  Jos 15:63  As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.  Joshua 15 INTRODUCTION TO JOSHUA 15 In this chapter are related the boundaries of the lot of the tribe of Judah, Jos_15:1; and the assignment of Hebron to Caleb, from whence he drove out the giants, and of Debir, which was taken by Othniel his brother, to whom, on that account, he gave his daughter in marriage, who made a further request to her father, which was granted, Jos_15:13; and then follows an account of the several cities by name, which fell to the tribe of Judah, Jos_15:20. The Allotment for Ephraim and Manasseh Jos 16:1  And the lot of the children of Joseph fell from Jordan by Jericho, unto the water of Jericho on the east, to the wilderness that goeth up from Jericho throughout mount Bethel,  Jos 16:2  And goeth out from Bethel to Luz, and passeth along unto the borders of Archi to Ataroth,  Jos 16:3  And goeth down westward to the coast of Japhleti, unto the coast of Bethhoron the nether, and to Gezer: and the goings out thereof are at the sea.  Jos 16:4  So the children of Joseph, Manasseh and Ephraim, took their inheritance.  Jos 16:5  And the border of the children of Ephraim according to their families was thus: even the border of their inheritance on the east side was Atarothaddar, unto Bethhoron the upper;  Jos 16:6  And the border went out toward the sea to Michmethah on the north side; and the border went about eastward unto Taanathshiloh, and passed by it on the east to Janohah;  Jos 16:7  And it went down from Janohah to Ataroth, and to Naarath, and came to Jericho, and went out at Jordan.  Jos 16:8  The border went out from Tappuah westward unto the river Kanah; and the goings out thereof were at the sea. This is the inheritance of the tribe of the children of Ephraim by their families.  Jos 16:9  And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.  Jos 16:10  And they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute.  Joshua 16 INTRODUCTION TO JOSHUA 16 This chapter gives us an account of the lot of the children of Joseph, Ephraim, and the half tribe of Manasseh, one half having settled on the other side Jordan; and first the borders of the whole lot in general are given, Jos_16:1; and then the borders of the tribe of Ephraim in particular, Jos_16:4; and it is observed, that this tribe had besides separate cities among the children of Manasseh, and that there were some Canaanites, particularly in Gezer, not driven out by the Ephraimites, Jos_16:9. Jos 17:1  There was also a lot for the tribe of Manasseh; for he was the firstborn of Joseph; to wit, for Machir the firstborn of Manasseh, the father of Gilead: because he was a man of war, therefore he had Gilead and Bashan.  Jos 17:2  There was also a lot for the rest of the children of Manasseh by their families; for the children of Abiezer, and for the children of Helek, and for the children of Asriel, and for the children of Shechem, and for the children of Hepher, and for the children of Shemida: these were the male children of Manasseh the son of Joseph by their families.  Jos 17:3  But Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters: and these are the names of his daughters, Mahlah, and Noah, Hoglah, Milcah, and Tirzah.  Jos 17:4  And they came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes, saying, The LORD commanded Moses to give us an inheritance among our brethren. Therefore according to the commandment of the LORD he gave them an inheritance among the brethren of their father.  Jos 17:5  And there fell ten portions to Manasseh, beside the land of Gilead and Bashan, which were on the other side Jordan;  Jos 17:6  Because the daughters of Manasseh had an inheritance among his sons: and the rest of Manasseh's sons had the land of Gilead.  Jos 17:7  And the coast of Manasseh was from Asher to Michmethah, that lieth before Shechem; and the border went along on the right hand unto the inhabitants of Entappuah.  Jos 17:8  Now Manasseh had the land of Tappuah: but Tappuah on the border of Manasseh belonged to the children of Ephraim;  Jos 17:9  And the coast descended unto the river Kanah, southward of the river: these cities of Ephraim are among the cities of Manasseh: the coast of Manasseh also was on the north side of the river, and the outgoings of it were at the sea:  Jos 17:10  Southward it was Ephraim's, and northward it was Manasseh's, and the sea is his border; and they met together in Asher on the north, and in Issachar on the east.  Jos 17:11  And Manasseh had in Issachar and in Asher Bethshean and her towns, and Ibleam and her towns, and the inhabitants of Dor and her towns, and the inhabitants of Endor and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns, even three countries.  Jos 17:12  Yet the children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites would dwell in that land.  Jos 17:13  Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out.  Jos 17:14  And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the LORD hath blessed me hitherto?  Jos 17:15  And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee.  Jos 17:16  And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Bethshean and her towns, and they who are of the valley of Jezreel.  Jos 17:17  And Joshua spake unto the house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only:  Jos 17:18  But the mountain shall be thine; for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.  Joshua 17 INTRODUCTION TO JOSHUA 17 This chapter gives an account of the lot that fell to the half tribe of Manasseh, to the male children of Manasseh, and to the daughters of Zelophehad, Jos_17:1; and describes the coast of that lot, Jos_17:7; and relates the request of the sons of Joseph, to have their lot enlarged, which was granted, Jos_17:14. Allotment of the Remaining Land Jos 18:1  And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.  Jos 18:2  And there remained among the children of Israel seven tribes, which had not yet received their inheritance.  Jos 18:3  And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which the LORD God of your fathers hath given you?  Jos 18:4  Give out from among you three men for each tribe: and I will send them, and they shall rise, and go through the land, and describe it according to the inheritance of them; and they shall come again to me.  Jos 18:5  And they shall divide it into seven parts: Judah shall abide in their coast on the south, and the house of Joseph shall abide in their coasts on the north.  Jos 18:6  Ye shall therefore describe the land into seven parts, and bring the description hither to me, that I may cast lots for you here before the LORD our God.  Jos 18:7  But the Levites have no part among you; for the priesthood of the LORD is their inheritance: and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the LORD gave them.  Jos 18:8  And the men arose, and went away: and Joshua charged them that went to describe the land, saying, Go and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the LORD in Shiloh.  Jos 18:9  And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh.  Jos 18:10  And Joshua cast lots for them in Shiloh before the LORD: and there Joshua divided the land unto the children of Israel according to their divisions.  The Inheritance for Benjamin Jos 18:11  And the lot of the tribe of the children of Benjamin came up according to their families: and the coast of their lot came forth between the children of Judah and the children of Joseph.  Jos 18:12  And their border on the north side was from Jordan; and the border went up to the side of Jericho on the north side, and went up through the mountains westward; and the goings out thereof were at the wilderness of Bethaven.  Jos 18:13  And the border went over from thence toward Luz, to the side of Luz, which is Bethel, southward; and the border descended to Atarothadar, near the hill that lieth on the south side of the nether Bethhoron.  Jos 18:14  And the border was drawn thence, and compassed the corner of the sea southward, from the hill that lieth before Bethhoron southward; and the goings out thereof were at Kirjathbaal, which is Kirjathjearim, a city of the children of Judah: this was the west quarter.  Jos 18:15  And the south quarter was from the end of Kirjathjearim, and the border went out on the west, and went out to the well of waters of Nephtoah:  Jos 18:16  And the border came down to the end of the mountain that lieth before the valley of the son of Hinnom, and which is in the valley of the giants on the north, and descended to the valley of Hinnom, to the side of Jebusi on the south, and descended to Enrogel,  Jos 18:17  And was drawn from the north, and went forth to Enshemesh, and went forth toward Geliloth, which is over against the going up of Adummim, and descended to the stone of Bohan the son of Reuben,  Jos 18:18  And passed along toward the side over against Arabah northward, and went down unto Arabah:  Jos 18:19  And the border passed along to the side of Bethhoglah northward: and the outgoings of the border were at the north bay of the salt sea at the south end of Jordan: this was the south coast.  Jos 18:20  And Jordan was the border of it on the east side. This was the inheritance of the children of Benjamin, by the coasts thereof round about, according to their families.  Jos 18:21  Now the cities of the tribe of the children of Benjamin according to their families were Jericho, and Bethhoglah, and the valley of Keziz,  Jos 18:22  And Betharabah, and Zemaraim, and Bethel,  Jos 18:23  And Avim, and Parah, and Ophrah,  Jos 18:24  And Chepharhaammonai, and Ophni, and Gaba; twelve cities with their villages:  Jos 18:25  Gibeon, and Ramah, and Beeroth,  Jos 18:26  And Mizpeh, and Chephirah, and Mozah,  Jos 18:27  And Rekem, and Irpeel, and Taralah,  Jos 18:28  And Zelah, Eleph, and Jebusi, which is Jerusalem, Gibeath, and Kirjath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.  Joshua 18 INTRODUCTION TO JOSHUA 18 This chapter informs us of the setting up of the tabernacle at Shiloh, Jos_18:1; of the notice Joshua took, that seven tribes had not received their inheritance, Jos_18:2; of the instructions he gave them to send three men out of each tribe, and describe the land not yet disposed of, and bring the account to him, which was accordingly done, Jos_18:3; and then he cast lots for them, and the first lot came up for Benjamin, Jos_18:10; the borders of whose lots are described, Jos_18:12; and the several cities in it enumerated, Jos_18:21. The Inheritance for Simeon Jos 19:1  And the second lot came forth to Simeon, even for the tribe of the children of Simeon according to their families: and their inheritance was within the inheritance of the children of Judah.  Jos 19:2  And they had in their inheritance Beersheba, or Sheba, and Moladah,  Jos 19:3  And Hazarshual, and Balah, and Azem,  Jos 19:4  And Eltolad, and Bethul, and Hormah,  Jos 19:5  And Ziklag, and Bethmarcaboth, and Hazarsusah,  Jos 19:6  And Bethlebaoth, and Sharuhen; thirteen cities and their villages:  Jos 19:7  Ain, Remmon, and Ether, and Ashan; four cities and their villages:  Jos 19:8  And all the villages that were round about these cities to Baalathbeer, Ramath of the south. This is the inheritance of the tribe of the children of Simeon according to their families.  Jos 19:9  Out of the portion of the children of Judah was the inheritance of the children of Simeon: for the part of the children of Judah was too much for them: therefore the children of Simeon had their inheritance within the inheritance of them.  The Inheritance for Zebulun Jos 19:10  And the third lot came up for the children of Zebulun according to their families: and the border of their inheritance was unto Sarid:  Jos 19:11  And their border went up toward the sea, and Maralah, and reached to Dabbasheth, and reached to the river that is before Jokneam;  Jos 19:12  And turned from Sarid eastward toward the sunrising unto the border of Chislothtabor, and then goeth out to Daberath, and goeth up to Japhia,  Jos 19:13  And from thence passeth on along on the east to Gittahhepher, to Ittahkazin, and goeth out to Remmonmethoar to Neah;  Jos 19:14  And the border compasseth it on the north side to Hannathon: and the outgoings thereof are in the valley of Jiphthahel:  Jos 19:15  And Kattath, and Nahallal, and Shimron, and Idalah, and Bethlehem: twelve cities with their villages.  Jos 19:16  This is the inheritance of the children of Zebulun according to their families, these cities with their villages.  The Inheritance for Issachar Jos 19:17  And the fourth lot came out to Issachar, for the children of Issachar according to their families.  Jos 19:18  And their border was toward Jezreel, and Chesulloth, and Shunem,  Jos 19:19  And Hapharaim, and Shion, and Anaharath,  Jos 19:20  And Rabbith, and Kishion, and Abez,  Jos 19:21  And Remeth, and Engannim, and Enhaddah, and Bethpazzez;  Jos 19:22  And the coast reacheth to Tabor, and Shahazimah, and Bethshemesh; and the outgoings of their border were at Jordan: sixteen cities with their villages.  Jos 19:23  This is the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.  The Inheritance for Asher Jos 19:24  And the fifth lot came out for the tribe of the children of Asher according to their families.  Jos 19:25  And their border was Helkath, and Hali, and Beten, and Achshaph,  Jos 19:26  And Alammelech, and Amad, and Misheal; and reacheth to Carmel westward, and to Shihorlibnath;  Jos 19:27  And turneth toward the sunrising to Bethdagon, and reacheth to Zebulun, and to the valley of Jiphthahel toward the north side of Bethemek, and Neiel, and goeth out to Cabul on the left hand,  Jos 19:28  And Hebron, and Rehob, and Hammon, and Kanah, even unto great Zidon;  Jos 19:29  And then the coast turneth to Ramah, and to the strong city Tyre; and the coast turneth to Hosah; and the outgoings thereof are at the sea from the coast to Achzib:  Jos 19:30  Ummah also, and Aphek, and Rehob: twenty and two cities with their villages.  Jos 19:31  This is the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.  The Inheritance for Naphtali Jos 19:32  The sixth lot came out to the children of Naphtali, even for the children of Naphtali according to their families.  Jos 19:33  And their coast was from Heleph, from Allon to Zaanannim, and Adami, Nekeb, and Jabneel, unto Lakum; and the outgoings thereof were at Jordan:  Jos 19:34  And then the coast turneth westward to Aznothtabor, and goeth out from thence to Hukkok, and reacheth to Zebulun on the south side, and reacheth to Asher on the west side, and to Judah upon Jordan toward the sunrising.  Jos 19:35  And the fenced cities are Ziddim, Zer, and Hammath, Rakkath, and Chinnereth,  Jos 19:36  And Adamah, and Ramah, and Hazor,  Jos 19:37  And Kedesh, and Edrei, and Enhazor,  Jos 19:38  And Iron, and Migdalel, Horem, and Bethanath, and Bethshemesh; nineteen cities with their villages.  Jos 19:39  This is the inheritance of the tribe of the children of Naphtali according to their families, the cities and their villages.  The Inheritance for Dan Jos 19:40  And the seventh lot came out for the tribe of the children of Dan according to their families.  Jos 19:41  And the coast of their inheritance was Zorah, and Eshtaol, and Irshemesh,  Jos 19:42  And Shaalabbin, and Ajalon, and Jethlah,  Jos 19:43  And Elon, and Thimnathah, and Ekron,  Jos 19:44  And Eltekeh, and Gibbethon, and Baalath,  Jos 19:45  And Jehud, and Beneberak, and Gathrimmon,  Jos 19:46  And Mejarkon, and Rakkon, with the border before Japho.  Jos 19:47  And the coast of the children of Dan went out too little for them: therefore the children of Dan went up to fight against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelt therein, and called Leshem, Dan, after the name of Dan their father.  Jos 19:48  This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.  The Inheritance for Joshua Jos 19:49  When they had made an end of dividing the land for inheritance by their coasts, the children of Israel gave an inheritance to Joshua the son of Nun among them:  Jos 19:50  According to the word of the LORD they gave him the city which he asked, even Timnathserah in mount Ephraim: and he built the city, and dwelt therein.  Jos 19:51  These are the inheritances, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, divided for an inheritance by lot in Shiloh before the LORD, at the door of the tabernacle of the congregation. So they made an end of dividing the country.  Joshua 19 INTRODUCTION TO JOSHUA 19 In this chapter an account is given of the lots of the six remaining tribes, and the cities in them, as of Simeon, whose cities were chiefly within the tribe of Judah, Jos_19:1; of Zebulun, its border and cities, Jos_19:10; of Issachar, its border and cities, Jos_19:17; of Asher, its border and cities, Jos_19:24; of Naphtali, its border and cities, Jos_19:32; of Dan, its border and titles, Jos_19:40; and lastly of a gift of inheritance to Joshua, Jos_19:49. The Cities of Refuge Jos 20:1  The LORD also spake unto Joshua, saying,  Jos 20:2  Speak to the children of Israel, saying, Appoint out for you cities of refuge, whereof I spake unto you by the hand of Moses:  Jos 20:3  That the slayer that killeth any person unawares and unwittingly may flee thither: and they shall be your refuge from the avenger of blood.  Jos 20:4  And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them.  Jos 20:5  And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime.  Jos 20:6  And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.  Jos 20:7  And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah.  Jos 20:8  And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.  Jos 20:9  These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation.  Joshua 20 INTRODUCTION TO JOSHUA 20 The contents of this chapter are the renewal of the order to appoint cities of refuge for such that commit manslaughter ignorantly, to flee unto, and have shelter in from the avenger of blood, Jos_20:1; and the execution of this order, Jos_20:7. Cities and Pasturelands Allotted to Levi Jos 21:1  Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;  Jos 21:2  And they spake unto them at Shiloh in the land of Canaan, saying, The LORD commanded by the hand of Moses to give us cities to dwell in, with the suburbs thereof for our cattle.  Jos 21:3  And the children of Israel gave unto the Levites out of their inheritance, at the commandment of the LORD, these cities and their suburbs.  Jos 21:4  And the lot came out for the families of the Kohathites: and the children of Aaron the priest, which were of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities.  Jos 21:5  And the rest of the children of Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half tribe of Manasseh, ten cities.  Jos 21:6  And the children of Gershon had by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half tribe of Manasseh in Bashan, thirteen cities.  Jos 21:7  The children of Merari by their families had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.  Jos 21:8  And the children of Israel gave by lot unto the Levites these cities with their suburbs, as the LORD commanded by the hand of Moses.  Jos 21:9  And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name,  Jos 21:10  Which the children of Aaron, being of the families of the Kohathites, who were of the children of Levi, had: for theirs was the first lot.  Jos 21:11  And they gave them the city of Arba the father of Anak, which city is Hebron, in the hill country of Judah, with the suburbs thereof round about it.  Jos 21:12  But the fields of the city, and the villages thereof, gave they to Caleb the son of Jephunneh for his possession.  Jos 21:13  Thus they gave to the children of Aaron the priest Hebron with her suburbs, to be a city of refuge for the slayer; and Libnah with her suburbs,  Jos 21:14  And Jattir with her suburbs, and Eshtemoa with her suburbs,  Jos 21:15  And Holon with her suburbs, and Debir with her suburbs,  Jos 21:16  And Ain with her suburbs, and Juttah with her suburbs, and Bethshemesh with her suburbs; nine cities out of those two tribes.  Jos 21:17  And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs,  Jos 21:18  Anathoth with her suburbs, and Almon with her suburbs; four cities.  Jos 21:19  All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs.  Jos 21:20  And the families of the children of Kohath, the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim.  Jos 21:21  For they gave them Shechem with her suburbs in mount Ephraim, to be a city of refuge for the slayer; and Gezer with her suburbs,  Jos 21:22  And Kibzaim with her suburbs, and Bethhoron with her suburbs; four cities.  Jos 21:23  And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs,  Jos 21:24  Aijalon with her suburbs, Gathrimmon with her suburbs; four cities.  Jos 21:25  And out of the half tribe of Manasseh, Tanach with her suburbs, and Gathrimmon with her suburbs; two cities.  Jos 21:26  All the cities were ten with their suburbs for the families of the children of Kohath that remained.  Jos 21:27  And unto the children of Gershon, of the families of the Levites, out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs, to be a city of refuge for the slayer; and Beeshterah with her suburbs; two cities.  Jos 21:28  And out of the tribe of Issachar, Kishon with her suburbs, Dabareh with her suburbs,  Jos 21:29  Jarmuth with her suburbs, Engannim with her suburbs; four cities.  Jos 21:30  And out of the tribe of Asher, Mishal with her suburbs, Abdon with her suburbs,  Jos 21:31  Helkath with her suburbs, and Rehob with her suburbs; four cities.  Jos 21:32  And out of the tribe of Naphtali, Kedesh in Galilee with her suburbs, to be a city of refuge for the slayer; and Hammothdor with her suburbs, and Kartan with her suburbs; three cities.  Jos 21:33  All the cities of the Gershonites according to their families were thirteen cities with their suburbs.  Jos 21:34  And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs,  Jos 21:35  Dimnah with her suburbs, Nahalal with her suburbs; four cities.  Jos 21:36  And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs,  Jos 21:37  Kedemoth with her suburbs, and Mephaath with her suburbs; four cities.  Jos 21:38  And out of the tribe of Gad, Ramoth in Gilead with her suburbs, to be a city of refuge for the slayer; and Mahanaim with her suburbs,  Jos 21:39  Heshbon with her suburbs, Jazer with her suburbs; four cities in all.  Jos 21:40  So all the cities for the children of Merari by their families, which were remaining of the families of the Levites, were by their lot twelve cities.  Jos 21:41  All the cities of the Levites within the possession of the children of Israel were forty and eight cities with their suburbs.  Jos 21:42  These cities were every one with their suburbs round about them: thus were all these cities.  Jos 21:43  And the LORD gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein.  Jos 21:44  And the LORD gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand.  Jos 21:45  There failed not ought of any good thing which the LORD had spoken unto the house of Israel; all came to pass.  Joshua 21 INTRODUCTION TO JOSHUA 21 This chapter contains the address of the Levites to the court, to have the cities and suburbs given them according to the command of God by Moses, Jos_21:1; the grant of them by lot out of the several tribes, Jos_21:3; the particular cities out of the tribes of Judah and Simeon are mentioned by name, Jos_21:9; then those out of the tribe of Benjamin, Jos_21:17; next those out of the tribe of Ephraim, Jos_21:20; afterwards those out of the tribe of Dan, Jos_21:23; then those out of the half tribe of Manasseh, Jos_21:27; and out of the tribe of Issachar, Jos_21:28; and out of the tribe of Asher, Jos_21:30; and of Naphtali, Jos_21:32; and of Zebulun, Jos_21:34; and of Reuben, Jos_21:36; and of Gad, Jos_21:38; which in all made forty eight, Jos_21:41; and the chapter is concluded with observing, that God gave Israel all the land of Canaan, and rest in it, according to his promise, very faithfully and punctually, Jos_21:43. The Eastern Tribes Return Home Jos 22:1  Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,  Jos 22:2  And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you:  Jos 22:3  Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God.  Jos 22:4  And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan.  Jos 22:5  But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.  Jos 22:6  So Joshua blessed them, and sent them away: and they went unto their tents.  Jos 22:7  Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,  Jos 22:8  And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.  Jos 22:9  And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses.  The Eastern Tribes' Altar of Witness Jos 22:10  And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.  Jos 22:11  And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.  Jos 22:12  And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.  Jos 22:13  And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,  Jos 22:14  And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel.  Jos 22:15  And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,  Jos 22:16  Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?  Jos 22:17  Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD,  Jos 22:18  But that ye must turn away this day from following the LORD? and it will be, seeing ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.  Jos 22:19  Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land of the possession of the LORD, wherein the LORD'S tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God.  Jos 22:20  Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.  Jos 22:21  Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,  Jos 22:22  The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)  Jos 22:23  That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require it;  Jos 22:24  And if we have not rather done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel?  Jos 22:25  For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD.  Jos 22:26  Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:  Jos 22:27  But that it may be a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the LORD.  Jos 22:28  Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you.  Jos 22:29  God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle.  Jos 22:30  And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them.  Jos 22:31  And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD is among us, because ye have not committed this trespass against the LORD: now ye have delivered the children of Israel out of the hand of the LORD.  Jos 22:32  And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.  Jos 22:33  And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.  Jos 22:34  And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God.  Joshua 22 INTRODUCTION TO JOSHUA 22 The war with the Canaanites being ended, Joshua called to him the two tribes of Reuben and Gad, and the half tribe of Manasseh, who came over Jordan with him to assist in it, and commended them for their obedience to Moses and to himself, and to God by them; and then dismissed them, with some instructions to keep the ways and worship of God, and with his blessing upon them, Jos_22:1; upon which they returned to their country, and when they came to the borders of it set up an altar by Jordan, Jos_22:9; which, when the children of Israel heard of, it gave them great offence, they fearing they were going to make a revolt from the pure worship of God, and therefore sent a deputation of princes to them, with the son of the high priest, to inquire into the matter, and expostulate with them about it, who did, Jos_22:11; and who received from them a very satisfactory answer, Jos_22:21; with which they returned and reported to the children of Israel, and which gave them pleasure, Jos_22:32. Joshua's Charge to Israel's Leaders Jos 23:1  And it came to pass a long time after that the LORD had given rest unto Israel from all their enemies round about, that Joshua waxed old and stricken in age.  Jos 23:2  And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age:  Jos 23:3  And ye have seen all that the LORD your God hath done unto all these nations because of you; for the LORD your God is he that hath fought for you.  Jos 23:4  Behold, I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that I have cut off, even unto the great sea westward.  Jos 23:5  And the LORD your God, he shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God hath promised unto you.  Jos 23:6  Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;  Jos 23:7  That ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them:  Jos 23:8  But cleave unto the LORD your God, as ye have done unto this day.  Jos 23:9  For the LORD hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you unto this day.  Jos 23:10  One man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you, as he hath promised you.  Jos 23:11  Take good heed therefore unto yourselves, that ye love the LORD your God.  Jos 23:12  Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you:  Jos 23:13  Know for a certainty that the LORD your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the LORD your God hath given you.  Jos 23:14  And, behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the LORD your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.  Jos 23:15  Therefore it shall come to pass, that as all good things are come upon you, which the LORD your God promised you; so shall the LORD bring upon you all evil things, until he have destroyed you from off this good land which the LORD your God hath given you.  Jos 23:16  When ye have transgressed the covenant of the LORD your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you.  Joshua 23 INTRODUCTION TO JOSHUA 23 Joshua being old, convenes the states of Israel a little before his death, Jos_23:1; and in his address to them observes what God had done for them, and would do, Jos_23:3; and exhorts them to keep the commandments of God, and cleave to him, and not to mix with the Gentiles, and join with them in idolatrous practices, and then it would be well with them, Jos_23:6; but otherwise should they join with them, and depart from the Lord, who had so faithfully and punctually performed every good thing he had promised them, they might expect all evils and calamities, utter ruin and destruction, to befall them, Jos_23:12. The Covenant Renewal at Shechem Jos 24:1  And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God.  Jos 24:2  And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods.  Jos 24:3  And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.  Jos 24:4  And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt.  Jos 24:5  I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out.  Jos 24:6  And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea.  Jos 24:7  And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season.  Jos 24:8  And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you.  Jos 24:9  Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you:  Jos 24:10  But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand.  Jos 24:11  And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand.  Jos 24:12  And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow.  Jos 24:13  And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat.  Choose Whom You Will Serve Jos 24:14  Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.  Jos 24:15  And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.  Jos 24:16  And the people answered and said, God forbid that we should forsake the LORD, to serve other gods;  Jos 24:17  For the LORD our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed:  Jos 24:18  And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: therefore will we also serve the LORD; for he is our God.  Jos 24:19  And Joshua said unto the people, Ye cannot serve the LORD: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins.  Jos 24:20  If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good.  Jos 24:21  And the people said unto Joshua, Nay; but we will serve the LORD.  Jos 24:22  And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the LORD, to serve him. And they said, We are witnesses.  Jos 24:23  Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the LORD God of Israel.  Jos 24:24  And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey.  Jos 24:25  So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem.  Jos 24:26  And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.  Jos 24:27  And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God.  Jos 24:28  So Joshua let the people depart, every man unto his inheritance.  Joshua's Death and Burial Jos 24:29  And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.  Jos 24:30  And they buried him in the border of his inheritance in Timnathserah, which is in mount Ephraim, on the north side of the hill of Gaash.  Jos 24:31  And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel.  Jos 24:32  And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph.  Jos 24:33  And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.  Joshua 24 INTRODUCTION TO JOSHUA 24 This chapter gives us an account of another summons of the tribes of Israel by Joshua, who obeyed it, and presented themselves before the Lord at Shechem, Jos_24:1; when Joshua in the name of the Lord rehearsed to them the many great and good things the Lord had done for them, from the time of their ancestor Abraham to that day, Jos_24:2; and then exhorted them to fear and serve the Lord, and reject idols, Jos_24:14; and put them upon making their choice, whether they would serve the true God, or the gods of the Canaanites; and they choosing the former, he advised them to abide by their choice, Jos_24:15; and made a covenant with them to that purpose, and then dismissed them, Jos_24:25; and the chapter is concluded with an account of the death and burial of Joshua and Eleazar, and of the interment of the bones of Joseph, Jos_24:29. Joshua INTRODUCTION TO JOSHUA The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is, "the book of Joshua, the son of Nun, the disciple of Moses:'' in the Arabic version it is reckoned a book of the judges, which adds, "the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.'' This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki_16:34; and even before the times of David, as is clear from Jos_15:63, compared with 2Sa_5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa_76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud (a) assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb_11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb_13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jas_2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act_7:45, Heb_4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers (b) observe, that the time of his principality we find not in the text; though they (c) say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus (d), an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years (e); but an Arabic writer (f) stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger (g) has compiled, and translated out of the Arabic exemplar into Latin. (a) T. Bab. Bava Bathra, fol. 14. 2. (b) Ganz. Tzemach David, par. 1. fol. 7. 2. (c) Seder Olam Rabba, c. 12. p. 33. Juchasin, fol. 10. 1. (d) Apud Euseb. Praepar. Evangel. l. 9. c. 30. (e) Tertullian, Lactantius, Eusebius, Augustin. apud Hottinger. Thesaur. Philolog. l . 2. c. 1. sect. 2. p. 960. so Ben Gersom in Jud. 11. 26. & Abulpharag. Hist. Dynast. p. 25. (f) Elmacinus apud Hottinger. p. 524. (g) Ad Calcem Exercitat. Antimorin.

The book of the generation of Jesus Christ, the son of David, the son of Abraham.  Mat 1:2  Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;  Mat 1:3  And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;  Mat 1:4  And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;  Mat 1:5  And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;  Mat 1:6  And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;  Mat 1:7  And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;  Mat 1:8  And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;  Mat 1:9  And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;  Mat 1:10  And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;  Mat 1:11  And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:  Mat 1:12  And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;  Mat 1:13  And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;  Mat 1:14  And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;  Mat 1:15  And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;  Mat 1:16  And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.  Mat 1:17  So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.  The Birth of Jesus Christ Mat 1:18  Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.  Mat 1:19  Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.  Mat 1:20  But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.  Mat 1:21  And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.  Mat 1:22  Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,  Mat 1:23  Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.  Mat 1:24  Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:  Mat 1:25  And knew her not till she had brought forth her firstborn son: and he called his name JESUS.  Matthew 1:1 The book of the generation of Jesus Christ,.... This is the genuine title of the book, which was put to it by the Evangelist himself; for the former seems to be done by another hand. This book is an account, not of the divine, but human generation of Christ; and not merely of his birth, which lies in a very little compass; nor of his genealogy, which is contained in this chapter; but also of his whole life and actions, of what was said, done, and suffered by him. It is an Hebrew way of speaking, much like that in Gen_5:1 and which the Septuagint render by the same phrase as here; and as that was the book of the generation of the first Adam; this is the book of the generation of the second Adam. The Jews call their blasphemous history of the life of Jesus, ספר תולדות ישו "The book of the generations of Jesus" (o). This account of Christ begins with the name of the Messiah, well known to the Jews, the son of David; not only to the Scribes and Pharisees, the more learned part of the nation, but to the common people, even to persons of the meanest rank and figure among them. See Mat_9:27. Nothing is more common in the Jewish writings, than for בן דוד "the son of David" to stand alone for the Messiah; it would be endless to cite or refer to all the testimonies of this kind; only take the following (p), "R. Jochanan says, in the generation in which בן דוד "the son of David" comes, the disciples of the wise men shall be lessened, and the rest, their eyes shall fail with grief and sorrow, and many calamities and severe decrees shall be renewed; when the first visitation is gone, a second will hasten to come. It is a tradition of the Rabbins (about) the week (of years) in which בן דוד "the son of David" comes, that in the first year this scripture will be fulfilled, Amo_4:7. "I will rain upon one city", &c. in the second, arrows of famine will be sent forth; in the third there will be a great famine, and men, women and children, holy men and men of business will die, and the law will be forgotten by those who learn it; in the fourth there will be plenty and not plenty; in the fifth there will be great plenty, and they shall eat and drink and rejoice, and the law shall return to them that learn it; in the sixth there will be voices (or thunders;) in the seventh there will be wars; and in the going out of the seventh בן דוד the "son of David" comes. The tradition of R. Judah says, In the generation in which בן דוד "the son of David" comes, the house of the congregation (the school or synagogue) shall become a brothel house, Galilee shall be destroyed, and Gabalene shall become desolate; and the men of Gabul (or the border) shall go about from city to city, and shall find no mercy; and the wisdom of the scribes shall stink; and they that are afraid to sin shall be despised; and the face of that generation shall be as the face of a dog, and truth shall fail, as it is said, Isa_59:15 --The tradition of R. Nehorai says, In the generation in which בן דוד "the son of David" comes, young men shall make ashamed the faces of old men, and old men shall stand before young men, the daughter shall rise up against her mother, and the daughter-in-law against her mother-in-law; nor will a son reverence his father. The tradition of R. Nehemiah says, In the generation in which בן דוד "the son of David" comes, impudence will increase, and the honourable will deal wickedly, and the whole kingdom will return to the opinion of the Sadducees, and there will be no reproof. --It is a tradition of the Rabbins, that בן דוד "the son of David" will not come, until traitorous practices are increased, or the disciples are lessened or until the smallest piece of money fails from the purse, or until redemption is despaired of.'' In which passage, besides the proof for which it is cited, may be observed, how exactly the description of the age of the Messiah, as given by the Jews themselves, agrees with the generation in which Jesus the true Messiah came; who as he was promised to David, and it was expected he should descend from him, so he did according to the flesh; God raised him up of his seed, Rom_1:3 it follows, The son of Abraham. Abraham was the first to whom a particular promise was made, that the Messiah should spring from, Gen_22:18. The first promise in Gen_3:15 only signified that he should be the seed of the woman; and it would have been sufficient for the fulfilment of it, if he had been born of any woman, in whatsoever nation, tribe, or family; but by the promise made to Abraham he was to descend from him, as Jesus did; who took upon him the seed of Abraham, Heb_2:16 or assumed an human nature which sprung from him, and is therefore truly the son of Abraham. The reason why Christ is first called the son of David, and then the son of Abraham, is partly because the former was a more known name of the Messiah; and partly that the transition to the genealogy of Christ might be more easy and natural, beginning with Abraham, whom the Jews call (q) ראש היחס the "head of the genealogy", and the root and foundation of it, as Matthew here makes him to be; wherefore a Jew cannot be displeased with the Evangelist for beginning the genealogy of our Lord at, Abraham. (o) Apud Wagenseil. Tela Ignea. (p) T. Bab. Sanhedrim, fol. 97. 1. Shir Hashirim Rabba, fol. 11. 4. (q) Juchasin, fol. 8. 1. Tzeror Hammor. fol. 29. 3. & 154. 4. Matthew 1:2 Abraham begat Isaac,.... The descent of Christ from Abraham is in the line of Isaac; Abraham begat Ishmael before Isaac, and others after him, but they are not mentioned; because the Messiah was not to spring from any of them, but from Isaac, of whom it is said, "in Isaac shall thy seed be called", Gen_21:12 and who, as he was a progenitor, so an eminent type of Christ; being Abraham's only beloved son; and particularly in the binding, sacrifice and deliverance of him. Isaac begat Jacob. The genealogy of Christ proceeds from Isaac, in the line of Jacob. Isaac begat Esau, as well as Jacob, and they two were twins, but one was loved, and the other hated; wherefore no mention is made of Esau, he had no concern in the Messiah, nor was he to spring from him, but from Jacob, or Israel, by whose name he is sometimes called, Isa_49:3 Jacob begat Judas and his brethren. The lineage of Christ is carried on from Jacob in the line of Judah; the reason of which is, because it was particularly prophesied that the Messiah, Shiloh, the prince and chief ruler, should be of him, Gen_49:10 1Ch_5:2. And it is evident beyond all contradiction, that our Lord sprung from his tribe, Heb_7:14. The reason why the brethren of Judah, who were eleven in number, are mentioned, when the brethren of Isaac and Jacob are not, is, because though the Messiah did not spring from them, yet the promise of him was made to the twelve tribes, who all expected him, and to whom he was sent, and came. These made but one body of men, and therefore, though the Messiah came from the tribe of Judah, yet he is said to be of them all, Rom_9:4. Matthew 1:3 And Judas begat Phares and Zara of Thamar,.... The genealogical account of Christ goes on from Judah in the line of Phares, with whom Zara is mentioned; not because they were twins, for so were Jacob and Esau, and yet the latter is taken no notice of; but it may be because of what happened at their birth, see Gen_38:28. But the line of the Messiah was in Phares, and very rightly is he put in the genealogy of Christ, the Jews themselves being witnesses; who expressly say, that "the Messiah comes from him." These two are said to be begotten of Thamar, daughter-in-law to Judah; who, though she was a Canaanitish woman, has the honour to be named in the genealogy of Christ, who came to save Gentiles as well as Jews: nor can the Jews reproach our Evangelist for putting her into the account; since they themselves frequently acknowledge that the Messiah was to spring from her: they say, (r). "there are two women from whom come David the king, and Solomon, and the king Messiah; and these two are Thamar and Ruth.'' Jonathan Ben Uzziel on Gen_38:6 says, that Thamar was the daughter of Shem the great. And Phares begat Esrom; called Hezron, Rth_4:18 where the same phrase is used as here. He had another son called Hamul, 1Ch_2:5 but the account proceeds from Phares, in the line of Esrom. And Esrom begat Aram; called Ram in Rth_4:18 where the same way of speaking is used as here. Esrom also besides him begat Jerahmeel, Chelubai, or Caleb, and Segub, 1Ch_2:9 but these are not in the line. Elihu, who conversed with Job, is said to be of the kindred of Ram, Job_32:2 whether the same with Ram or Aram, may be inquired. (r) Shemot Rabba, sect. 30. fol. 131. 4. Caphtor, fol. 122. 1. Matthew 1:4 And Aram begat Aminadab,.... Which, with what follows in this verse, exactly agrees with the genealogical account in Rth_4:19. Matthew 1:5 And Salmon begat Booz of Rachab,.... That Salmon begat Boaz, is affirmed in Rth_4:21 but it is not there said, nor any where else in the Old Testament, as here, that he begat him of Rahab, that is, of Rahab the harlot. This the Evangelist had from tradition, or from the Jewish records. That the Messiah was to spring from Boaz is asserted by the Jewish writers (s); and they also own that Rahab was married to a prince in Israel, which some say (t) was Joshua: they pretend that she was ten years of age when the Israelites came out of Egypt; that she played the harlot all the forty years they were in the wilderness, and was married to Joshua upon the destruction of Jericho. To excuse this marriage with a Canaanitish woman, they tell us, she was not of the seven nations with whom marriage was forbid; and moreover, that she became a proselyte when the spies were received by her: they own that some very great persons of their nation sprung from her, as Jeremiah, Maaseiah, Hanameel, Shallum, Baruch, Ezekiel, Neriah, Seraiah, and Huldah the prophetess. The truth of the matter is, she became the wife of Salmon, or Salma, as he is called, 1Ch_2:11. And in the Targum on Rth_4:20 is said to be of Bethlehem; he was the son of Nahshon or Naasson, a famous prince in Judah, and the head and captain of the tribe, Num_1:7 Num_7:12. And from Rahab sprung the Messiah, another instance of a Gentile in the genealogy of Christ; and a third follows. And Booz begat Obed of Ruth; who was a Moabitess. It is a notion that generally obtains among the Jews (u), that she was the daughter of Eglon, grandson of Balak, king of Moab; and it is often taken notice of by them (w), that the king Messiah should descend from her; and also other persons of note, as David, Hezekiah, Josiah, Hananiah, Mishael, Azariah, and Daniel; wherefore the mentioning of her in this genealogy, cannot be said by them to be impertinent. And Obed begat Jesse. Jesse is thought to be, not the immediate son of Obed, but to be of the fourth generation from him; though no others are mentioned between them in Ruth, any more than here. A Jewish writer observes (x), that "the wise men of the Gentiles say, that there were other generations between them; perhaps, says he, they have taken this from the wise men of Israel, and so it is thought.'' Now notwithstanding this, Jesse may be said to be begotten by Obed, as Hezekiah's posterity, who were carried captive into Babylon, are said to be begotten by him, Isa_39:7 though they were a remove of several generations from him. However, Jesse is rightly put among the progenitors of Christ, since the Messiah was to be a rod of his stem, and the branch of his roots, and is called the root of Jesse, Isa_11:1 which words are interpreted of the Messiah, by many of the Jewish writers (y); and to this day the Jews pray for him in their synagogues under the name of בן ישי, "the son of Jesse" (z). (s) Zohar in Gen. fol. 105. 4. Gloss in T. Bab. Maccot. fol. 23. 2. Tzeror Hammor, fol. 49. 2. Zoher in Gen. fol. 63. 3. (t) T. Bab. Megilia, fol. 14. 2. Juchasin, fol. 10. 1. Shalshelet Hakabala, fol. 7. 2. Abarb. Kimchi & Laniado in Josh. 6. 25. & Moses Kotsensis Mitzvot Torah, pr. neg. 112. (u) Targ. in Ruth. i. 4. T. Bab. Sanhedrim, fol. 105. 2. Horayot, fol. 10. 2. Nazir. fol 23. 2. Sota, fol. 47. 1. Zohar in Deut. fol. 109. 2. Shalshelet Hakabala fol. 8. 1. (w) Targ. in Ruth iii. 15. T. Bab. Sanhedrim, fol. 93. 7. Midrash Ruth, fol. 34. 4. Zohar in Gen, fol. 72. 1. Tzeror Hammor, fol. 20. 4. & 123. 4. & 132. 4. (x) Juchasin, fol. 10. 2. (y) Targum, Aben Ezra & Kimchi in loc. & Zohar in Exod. fol. 71. 1. (z) Seder Tephillot, fol. 278. 1. & 285. 2. Ed. Basil, T. Bab. Beracot, fol. 29. 1. Matthew 1:6 And Jesse begat David the king,.... The descent of the Messiah runs in the line of David, the youngest of Jesse's sons, who was despised by his brethren, and overlooked and neglected by his father; but God chose him, and anointed him to be king, and set him on the throne of Israel; hence he is called "David the king"; as also because he was the first king that was of the tribe of Judah, and in the genealogy of Christ, and was an eminent type of the king Messiah, who is sometimes called by the same name, Eze_34:24 and who was to be his son, as Jesus is, and also right heir to his throne and kingdom. And David the king begat Solomon of her that had been the wife of Urias; which was Bathsheba, though not named; either because she was well known, or because of the sin she had been guilty of, which would easily be revived by mentioning her name: our translators have rightly supplied, "that had been", and not as the Vulgate Latin, which supplies it, "that was the wife of Urias", for Solomon was begotten of her, not while she was the wife of Uriah, but when she was the wife of David. Matthew 1:7 And Solomon begat Roboam,.... Called Rehoboam, 1Ki_11:43 of Naamah an Ammonitess, 1Ki_14:21. And Roboam begat Abia, sometimes called Abijam, as in 1Ki_14:31, sometimes Abijah, 2Ch_12:16 and sometimes, as here, Abia, 1Ch_3:10. Him Rehoboam begat of Maachah, the daughter of Abishalom, 1Ki_15:2 called Michaiah, the daughter of Uriel, 2Ch_13:2. Maachah and Michaiah being the same name; or else she went by two names, as her father did. And Abia begat Asa, who was a good king; his mother's name is the same with the name of his father's mother; and perhaps it is not his proper mother, but his grandmother who is meant in 1Ki_15:10. He is wrongly called Asaph in the Persic and Ethiopic versions, and in one copy. Matthew 1:8 And Asa begat Josaphat,.... Called Jehoshaphat, 1Ki_15:24 whom Asa begat of Azubah, the daughter of Shilhi, 1Ki_22:42. He also was a very good prince. And Josaphat begat Joram; called Jehoram, 1Ki_22:50 to whom his father gave the kingdom, because he was the firstborn, 2Ch_21:3. And Joram begat Ozias; called Uzziah, 2Ch_26:1 and Azariah, 2Ki_15:1. He was not the immediate son of Joram; there were three kings between them, Ahaziah, Joash, and Amaziah, which are here omitted; either because of the curse denounced on Ahab's family, into which Joram married, whose idolatry was punished to the third or fourth generation; or because these were princes of no good character; or because their names were not in the Jewish registers. Nor does this omission at all affect the design of the Evangelist, which is to show that Jesus, the true Messiah, is of the house of David; nor ought the Jews to complain of it, as they do (a) since such omissions are to be met with in the Old Testament, particularly in Ezr_7:2 where six generations are omitted at once; and which is taken notice of by one of their own genealogical writers, whose words are these (b); "we see in the genealogy of Ezra that he hath skipped over seven generations (perhaps it should be ו "six" and not ז "seven", since six are only omitted) from Ahitub to Ahitub.'' Nor is it any objection that Joram is said to beget Ozias, which he may be said to do in the like sense, as has been before observed of Hezekiah, Isa_39:7. (a) R. Isaac Chizzuk Emunab, par. 2. p. 390. (b) Juchasin, fol. 10. 2. Matthew 1:9 And Ozias begat Joatham,.... Called Jotham, 2Ki_15:7 him Ozias begat of Jerushah, the daughter of Zadok, 2Ki_15:33. And Joatham begat Achaz, or Ahaz, 2Ki_15:38 to him the sign was given, and the famous prophecy of the Messiah, Isa_7:14. And Achaz begat Ezekias, or Hezekiah, 2Ki_16:20 him Ahaz begat of Abi, the daughter of Zachariah, 2Ki_18:2. He was a very religious king, and had that singular favour from God to have fifteen years added to his days, Isa_38:5. Matthew 1:10 And Ezekias begat Manasses,.... Or Manasseh, 2Ki_20:21. Him Hezekiah begat of Hephzibah, 2Ki_21:1. He was very remarkable both for his sins, and for his humiliation on account of them. And Manasses begat Amon, of Meshullemeth, the daughter of Haruz of Jotbah, 2Ki_21:19. He was a very wicked prince. And Amon begat Josias, or Josiah of Jedidah, the daughter of Adaiah of Boscath, 2Ki_22:1. He was a very pious king, and was prophesied of by name some hundreds of years before he was born, 1Ki_13:2. Matthew 1:11 And Josias begat Jechonias,.... This Jechonias is the same with Jehoiakim, the son of Josias, called so by Pharaohnecho, when he made him king, whose name before was Eliakim, 2Ki_23:34 begat of Zebudah, the daughter of Pedaiah of Rumah, 2Ki_23:36. and his brethren. These were Johanan, Zedekiah, and Shallum. Two of them were kings, one reigned before him, viz. Shallum, who is called Jehoahaz, 2Ki_23:30 compared with Jer_22:11, the other, viz. Zedekiah, called before Mattaniah, reigned after his son Jehoiakim: these being both kings, is the reason why his brethren are mentioned; as well as to distinguish him from Jechonias in the next verse; who does not appear to have had any brethren: these were about the time they were carried away to Babylon, which is not to be connected with the word "begat": for Josiah did not beget Jeconiah and his brethren at that time, for he had been dead some years before; nor with Jechonias, for he never was carried away into Babylon, but died in Judea, and slept with his fathers, 2Ki_24:6 but with the phrase "his brethren": and may be rendered thus, supposing τους understood, "which were at", or "about the carrying away to Babylon", or the Babylonish captivity. Matthew 1:12 And after they were brought to Babylon,.... Not Jechonias, but the father of Jechonias, and the Jews. Jechonias begat Salathiel. Not Jechonias mentioned in the former verse, but his son, called Jehoiachin, 2Ki_24:6 and Coniah, Jer_22:24 both which are rendered Jechonias by the Septuagint in 2Ch_36:8 and he is so called, 1Ch_3:16. Abulpharagius (c) calls him Junachir, and says he is the same who in Matthew is called Juchonia; and he asserts him to be the father of Daniel the Prophet. But here a considerable difficulty arises, how he can be said to beget Salathiel, called Shealtiel, Hag_1:1 when he was pronounced "childless", Jer_22:30. To remove which, it may be observed, that the sentence pronounced may be considered with this tacit condition or proviso, if he repented not. Now the Jews have a tradition (d) that he did repent in prison, upon which the sentence was revoked; but there is no need to suppose this, though it is not an unreasonable supposition; for the sentence does not imply that he should have no children, but rather that he should, as will appear upon reading the whole; "thus saith the Lord, write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting on the throne of David, and ruling any more in Judah". Besides, the Hebrew word ערירי, rendered "childless", comes from ערה, which signifies "to make naked" or "bare" and so denotes not only such as have no children, or are bereft of them, but such as are by any providence stripped of the blessings of life, and are left bare, destitute, and unhappy, as Jechonias and his posterity were: however, the Jews have no reason to find fault with our Evangelist, since Salathiel is expressly called Jechonias's son, 1Ch_3:17 either he was his proper natural son, or, to use their way of speaking, בן מלכות "the son of the kingdom" (e), that is, his heir and successor in the kingdom, as some have thought; since it looks as if he was the son of Neri, Luk_3:27 though the chronicle of Jedidaeus of Alexandria (f), or Philo the Jew, says, that Jechonias was called Neri, because Ner, or the lamp of David, shined in him, which had been almost extinguished. And Salathiel begat Zorobabel. This account perfectly agrees with many passages in the Old Testament, where Zorobabel is called the son of Shealtiel or Salathiel, Ezr_3:2 Hag_1:1 which is sufficient to justify the Evangelist in this assertion. There is indeed a difficulty which as much presses the Jews as the Christians, and that is, that Zorobabel is reckoned as the son of Pedaiah, 1Ch_3:19 for the solution of which a noted Jewish commentator (g) observes, that "in Haggai, Zachariah and Ezra, Zorobabel is called the son of Shealtiel, because he was his son's son; for Pedaiah was the son of Shealtiel, and Zorobabel the son of Pedaiah; and do not you observe (adds he) that in many places children's children are mentioned as children?'' No doubt there are many instances of this; but to me it seems that Pedaiah was not the son of Shealtiel, but his brother, 1Ch_3:17. And I greatly suspect that Shealtiel had no children of his own, since none are mentioned; and that he adopted his brother Pedaiah's son Zorobabel, and made him his heir and successor in the government of Judah. However, it is certain, as a genealogical writer (h) among the Jews observes, that he was of the son's sons of Jechonias, king of Judah, from whom our Evangelist makes him to descend. (c) Hist. Dynast. p. 45. Vid. Hieron. Comment. in Dan. i. fol. 264. B. (d) Kimchi in 1 Chron. iii. 17. & in Jer. xxii. 30. (e) Ib. in 1 Chron. iii. 15. (f) Apud Vorst. Observ. in Ganz. Chronolog. p. 310. (g) Kimchi in 1 Chron. iii. 19. & in Hagg. i. 1. (h) Juchasin, fol. 13. i. Matthew 1:13-15 And Zorobabel begat Abiud,.... The children of Zorobabel are said in 1Ch_3:19, to be Meshullam, and Hananiah, and Shelomith their sister, but no mention is made of Abiud: he seems to be the same with Meshullam the eldest son, who might have two names; nor is this unlikely, since it was usual, especially about the time of the Babylonish captivity, for men to have more names than one, as may be observed in Daniel and others, Dan_1:7 where they went by one, and in Judea by another. And Abiud begat Eliakim, &c. From hence to the 16th verse the genealogy is carried down to Joseph, the husband of Mary; which account must be taken from the genealogical tables of the Jews, to which recourse might be had, and with which it agrees; or otherwise the Jews would have cavilled at it; but I do not find any objections made by them to it. That there were genealogical books or tables kept by the Jews is certain, from the following instances (i); "Simeon ben Azzai says, I found in Jerusalem, מגלת יוחסין, "a volume of genealogies", and there was written in it, &c.'' Again (k), says R. Levi, "they found a "volume of genealogies" in Jerusalem, and there was written in it that Hillell came from David; Ben Jarzaph from Asaph; Ben Tzitzith Hacceseth from Abner; Ben Cobesin from Ahab; Ben Calba Shebuah from Caleb; R. Jannai from Eli; R. Chayah Rabba from the children of Shephatiah, the son of Abital; R. Jose be Rabbi Chelphetha from the children of Jonadab, the son of Rechab; and R. Nehemiah from Nehemiah the Tirshathite.'' Once more (l), says R. Chana bar Chanma, when the holy blessed God causes his "Shechinah to dwell, he does not cause it to dwell but upon families, מיוחסות, "which are genealogized" in Israel.'' Now if Matthew's account had not been true, it might easily have been refuted by these records. The author of the old (m) Nizzachon takes notice of the close of this genealogy, but finds no fault with it; only that it is carried down to Joseph, and not to Mary; which may be accounted for by a rule of their own (n), משפחת אם אינה קרויה משפחת "the mother's family is not called a family", whereas the father's is. It is very remarkable that the Jewish Targum (o) traces the descent of the Messiah from the family of David in the line of Zorobabel, as Matthew does; and reckons the same number of generations, wanting one, from Zorobabel to the Messiah, as the Evangelist does, from Zorobabel to Jesus; according to Matthew, the genealogy stands thus, Zorobabel, Abiud, Eliakim, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Jesus; and according to the Targum the order is this, "Zorobabel, Hananiah, Jesaiah, Rephaiah, Arnon, Obadiah, Shecaniah, Shemnigh, Neariah, Elioenai, Anani; this is the king Messiah, who is to be revealed.'' The difference of names may be accounted for by their having two names, as before observed. This is a full proof, that, according to the Jews own account, and expectation, the Messiah must be come many years and ages ago. (i) T. Bab. Yebamot, fol. 49. 2. (k) T. Hieros. Taanith, fol. 68. 1. B. Rabba, sect. 98. fol. 85. 3. (l) T. Bab. Kiddushin, fol. 70. 9. (m) P. 186. (n) T. Bab. Yebamot, fol. 54. 2. Bava Bathra, fol. 109. 2. & 110. 2. Bereshit Rabba, fol. 6. 1. Jucbasin, fol. 55. 2. (o) In 1 Chron. iii. 24. Vid. Beckii Not. in ib. p. 56, 57. Matthew 1:16 And Jacob begat Joseph,.... According to an old tradition mentioned by (p) Epiphanins, this Jacob, the father of Joseph, was named Panther, and which name perhaps is originally Jewish; and it may be observed, that Joseph is sometimes called by the Jewish writers Pandera (q), and Jesus בן פנדירא, the son of Pandira (r). It has created some difficulty with interpreters that Jacob should be here said to beget Joseph, when Joseph in Luke is said to be the son of Eli. Some have thought Joseph's father had two names, one was Jacob, and the other Eli; others take them to be two different persons, and suppose that Joseph was the natural son of the one, and the legal son of the other, either by marriage, or by adoption, or by the law of the brother's wife, Deu_25:5. But the truth of the matter is, that not Joseph, but Jesus, is by Luke called the son of Eli, as will be made to appear in its proper place. Joseph, who is here called the husband of Mary, because he not only espoused her, but, upon the advice and encouragement of the Angel, took her to be his wife, was, as is evident by this genealogy, of the house and lineage of David; though a mean and obscure person, and by trade a carpenter. Mary, which is the same name with Miriam in Hebrew, was a poor virgin that dwelt at Nazareth, a city of Galilee; yet also of the family of David, and belonged to the city of Bethlehem; of whom was born Jesus who is called Christ, or Messiah; being that illustrious person, who was spoken of by the Prophets of the Old Testament under that name, and whom the Jews expected. We may learn from hence, what a low condition the family of David was in, when the true Messiah came; according to ancient prophecy, it was like a stump of a tree, or like to a tree cut down to the root, Isa_11:1 and Christ who sprung from it was like a root out of a dry ground, Isa_53:2. From the whole of this genealogy it appears, that Jesus was of the seed of Abraham, of the tribe of Judah, and of the family of David; whereby several ancient prophecies have their accomplishment, and therefore he ought to be acknowledged as the true Messiah: and also that he was of the blood royal, and had his descent from the kings of Judah, and was heir apparent to the throne and kingdom of his father David. The Talmudic Jews own that Jesus, or Jesu, as they call him, was put to death because he (s), קרוב למלכות היה "was nigh to the kingdom", or nearly related to it. Yea, even in that malicious book (t) they have written of his life, they represent him as akin to queen Helena, who they say, on that account, would have saved his life. And this was so clear a point, and their forefathers were so thoroughly convinced of this matter, that they would have took him by force and made him a king, Joh_6:15 but his kingdom was to be of another kind, a spiritual, and not a temporal one. (p) Contra Haeres. l. 3. Haeres. 78. (q) Toldos Jesu, p. 3. (r) T. Hieros. Avoda Zara, fol. 40. 4. T. Bab. Sabbat, fol. 14. 2. & Midrash Kohelet, fol. 81. 1. (s) T. Bab. Sanhed. fol. 43. 1. (t) Toldos Jesu, p. 10. Matthew 1:17 So all the generations from Abraham,.... The Evangelist having traced the genealogy of Christ from Abraham, which he divides into "three" parts, because of the threefold state of the Jews, "first" under Patriarchs, Prophets, and Judges, "next" under Kings, and "then" under Princes and Priests, gives the sum of each part under its distinct head; "so all the generations", that is, the degrees of generation, or the persons generated from Abraham to David, both being included, "are fourteen generations"; as there were, and no more, and are as follow, Abraham, Isaac, Jacob, Judah, Phares, Esrom, Aram, Amminadab, Naasson, Salmon, Boaz, Obed, Jesse, David. And from David until the carrying away into Babylon are fourteen generations. Here David who closed the first division must be excluded this, and it must be observed, that the Evangelist does not say as before, that "all" the generations from David to the captivity were fourteen, for there were seventeen, three kings being omitted by him at once; but, the generations he thought fit to mention, in order to reduce them to a like number as before, and which were sufficient for his purpose, were fourteen; and may be reckoned in this order, Solomon, Roboam, Abia, Asa, Josaphat, Joram, Ozias, Joatham, Achaz, Ezekias, Manasses, Amon, Josias, Jechonias, or Jehoiachin. And from the carrying away into Babylon unto Christ are fourteen generations. This must be understood as before; for there might be more generations in this interval, but these were enough to answer the design of the Evangelist; and which he thought proper to mention, and may be numbered in this manner; Jechonias, or Jehoiachin, Salathiel, Zorobabel, Abiud, Ehakim, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Christ. This way of reckoning by generations was used by other nations as well as the Jews (u), particularly the Grecians; so (w) Pausanias says, "From Tharypus to Pyrrhus the son of Achilles, πεντε ανδρων και δεκα εισι γενεαι, were fifteen generations of men.'' And Herodotus (x) speaking of those who had reigned in Babylon, says, among them were two women, one whose name was Semiramis, who reigned before the other γενεησι πεντε, five generations; many other instances of the like kind might be given. (u) Vid. Pirke Abot. c. 5. sect. 2. (w) Attica sive l. 1. c. 10. p. 19. (x) Clio. l. 1. c. 184. p. 74. Matthew 1:18 Now the birth of Jesus Christ,.... The Evangelist having finished the genealogy of Christ, proceeds to give an account of his birth, which includes both his conception and bringing forth; and which he says was on this wise, ουτως so, "after this manner", and which was very wonderful and astonishing; when as, γαρ, for his mother Mary was found with child, not of man, no, not of Joseph her husband; Christ had no real father as man, Joseph was only, as was supposed, his father; but of the Holy Ghost, according to Luk_1:35. "The Holy Ghost shall come upon thee", &c. and this was done that the human nature of Christ might be clear of original pollution; that so being the immediate produce of the Holy Ghost and without sin, it might be fit for union with the Son of God, and for the office of Mediator he had undertook. When Mary is said to be found with child, the meaning is, it appeared by evident signs, it was observed by Joseph particularly, who might know not only that she was with child, but with child of the Holy Ghost; by conversation with her, who might relate to him what passed between the Angel and her, Luk_1:28 though it looks as if as yet he did not know this, or at least was not fully satisfied about it; since he had a mind to have put her away, before he was assured of the truth of it, by the appearance of an angel to him. Now Mary's being with child, and its being known, were facts, at the time when she was espoused to Joseph, and thereby the outward credit both of Mary and Jesus were secured; for had this appeared before the espousals, the Jews would have fixed a brand of infamy on them both; and both the espousals and her being found with child, were before they came together; that is, before they cohabited together as man and wife, before he brought her home to his own house and bed. The espousals were before they thus came together. It was usual with the Jews first to espouse or betroth, and then to marry, or rather consummate the marriage, by bringing the woman home to her husband's house, between which there was some space of time. The account and manner of betrothing is given by Maimonides (y) in the following words. "Before the giving of the law, if a man met a woman in the street, if he would, he might take her, and bring her into his house and marry her between him and herself, and she became his wife; but when the law was given, the Israelites were commanded, that if a man would take a woman he should obtain her before witnesses, and after that she should be his wife, according to Deu_22:13 and these takings are an affirmative command of the law, and are called או אירוסין קידושין "espousals" or "betrothings" in every place; and a woman who is obtained in such a way is called או מאורסת מקודשת "espoused" or "betrothed"; and when a woman is obtained, and becomes מקודשת "espoused", although she is not yet נבעלה "married, nor has entered into her husband's house", yet she is a man's wife.'' And such a distinction between a married woman and a betrothed virgin, which was Mary's case, may be observed in Deu_22:22 moreover, her being found or appearing to be with child, was "before they came together"; which it is likely, as Dr. Lightfoot (z) observes, was about three months from her conception, when she was returned from her cousin Elizabeth. It is probable that as soon as she was espoused to Joseph, or quickly after, she went and paid her visit to Elizabeth, with whom she stayed about three months, and then returned home, Luk_1:56. Upon her return home, she appears to be with child, with which she had gone three months, a proper time for the discovery of such a matter, Gen_38:24 and which is assigned by the Jewish doctors for this purpose. In the Misna (a) such a case as this is put, "If two men should espouse two women, and at the time of their entrance into the bride chamber, the one should be taken for the other--they separate them for three months, because they may prove with child;'' that is, as Bartenora observes upon it, "they separate them that they may not return to their husbands; and that if they should be with child, they may distinguish between a legitimate and an illegitimate offspring; and that the children which they may bring forth may not be ascribed to the wrong persons.'' Now Mary being gone three months from the time of her espousals to Joseph, and he and she not being yet come together, it was a clear case, that the child she was gone three months with, was none of his; hence it follows, (y) Hilchot. Ishot. c. 1. sect. 1, 2, 3. (z) In loc. (a) Yebamot, c. 3. sect. 10. Matthew 1:19 Then Joseph her husband,.... To whom she had been betrothed, and who was her husband, and she his wife according to the Jewish law, Deu_22:23 though not yet come together, being a just man, observant of the law of God, particularly that which respected adultery, being wholly good and chaste, like the Patriarch of the same name; a character just the reverse of that which the Jews give him, in their scandalous (b) book of the life of Jesus; where, in the most malicious manner, they represent him as an unchaste and an unrighteous person: and not willing to make her a public example, or to deliver her, i.e. to the civil magistrate, according to Munster's Hebrew edition. The Greek word signifies to punish by way of example to others, to deter them from sinning; and with the ancients it (c) denoted the greatest and severest punishment. Here it means either bringing her before the civil magistrate, in order to her being punished according to the law in Deu_22:23 which requires the person to be brought out to the gate of the city and stoned with stones, which was making a public example indeed; or divorcing her in a very public manner, and thereby expose her to open shame and disgrace. To prevent which, he being tender and compassionate, though strictly just and good, was minded to put her away privily: he deliberately consulted and determined within himself to dismiss her, or put her away by giving her a bill of divorce, in a very private manner; which was sometimes done by putting it into the woman's hand or bosom, see Deu_24:1. In Munster's Hebrew Gospel it is rendered, "it was in his heart to forsake her privately." (b) Teldos Jesu, p. 3. (c) A. Gellii Noct. Attic. l. 6. c. 14. Matthew 1:20 But while he thought on these things,.... While he was revolving them in his mind, considering what was most fit and proper to be done, whether to dismiss her publicly or privately; while he was consulting within himself the glory of God, the peace of his own conscience, and the credit of Mary, behold the Angel of the Lord appeared to him in a dream; probably the same Angel which appeared to Zacharias, and brought him tidings that his wife should have a son, and who also appeared to Mary, and acquainted her that she should conceive, and bring forth the Messiah, Whose name was Gabriel, Luk_1:11. If we will believe the Jews, this Angel must be Gabriel, since he is the Angel who they say (d) דממנא על חלמא "is appointed over dreams"; for he appeared to Joseph in a dream, which is one of the ways and methods in which the Lord, or an Angel of his, has appeared to the saints formerly, and has answered them, see Gen_31:11 and is reckoned by the Jews (e) one of the degrees or kinds of prophecy: and so the Angel here not only encourages Joseph to take to him his wife, saying Joseph, thou son of David; which is said partly to attest his being of the house and lineage of David, and partly to raise his expectations and confirm his faith, that his wife should bring forth the promised son of David; and chiefly to engage his attention to what he was about to say, fear not to take unto thee Mary thy wife; do not be afraid either that thou shalt offend the Lord, or bring any reproach or scandal upon thyself as if thou didst connive at an adulteress; but as she is thine espoused wife, solemnly betrothed to thee, take her home to thyself, live with her as thy wife, and openly avow her as such. To which he is encouraged by the following reason or argument, for that which is conceived in her is of the Holy Ghost; she has not been guilty of any criminal conversation with men; this conception of her's is of the Holy Ghost, and entirely owing to his coming upon her, and overshadowing her in a wonderful and miraculous manner. I say, the Angel not only encourages Joseph after this manner, but delivers something to him by way of prophecy, in the following verse. (d) Zohar in Gen. fol. 103. 3. (e) Zohar in Gen. fol. 103. 3. & Maimon. Yesode Hattorah. c. 7. l. 13. Matthew 1:21 And she shall bring forth a son, and they shall call his name Jesus. For though she was with child, it could not be known any otherwise than by prediction or divine revelation, that she should have a son, whose name should be called Jesus; a name of the same signification with Joshua and Hosea, and may be interpreted a "Saviour", Act_13:23 for the word ישוע Jesus, comes from ישע which signifies "to save." And to this agrees the reason of the name given by the Angel, for he shall save his people from their sins. The salvation here ascribed to him, and for which he is every way fit, being God as well as man, and which he is the sole author of, is to be understood, not of a temporal, but of a spiritual and everlasting salvation; such as was prophesied of, Isa_45:17 and which old Jacob had in his view, when he said, "I have waited for thy salvation, O Lord", Gen_49:18 which by the Jewish (f) Targumist is paraphrased thus: "Jacob said when he saw Gideon the son of Joash, and Samson the son of Manoah, that they would rise up to be saviours, not for the salvation of Gideon do I wait, nor for the salvation of Samson do I look, for their salvation is דשעתא פורקן "a temporary salvation"; but for thy salvation, O Lord, do I wait and look, for thy salvation is פורקן עלמין "an everlasting salvation", or (according to another copy) but for the salvation of Messiah the son of David, who shall save the children of Israel, and bring them out of captivity, for thy salvation my soul waiteth.'' By "his people" whom he is said to save are meant, not all mankind, though they are his by creation and preservation, yet they are not, nor will they be all saved by him spiritually and eternally; nor also the people of the Jews, for though they were his nation, his kinsmen, and so his own people according to the flesh, yet they were not all saved by him; many of them died in their sins, and in the disbelief of him as the Messiah: but by them are meant all the elect of God, whether Jews or Gentiles, who were given to him by his Father, as a peculiar people, and who are made willing in the day of his power upon them, to be saved by him in his own way. And these he saves from "their sins", from all their sins, original and actual; from secret and open sins; from sins of heart, lip and life; from sins of omission and commission; from all that is in sin, and omission upon it; from the guilt, punishment, and damning power of it, by his sufferings and death; and from the tyrannical government of it by his Spirit and grace; and will at last save them from the being of it, though not in this life, yet hereafter, in the other world, when they shall be without spot or wrinkle, or any such thing. (f) Targum Jon. Ben Uzziel in loc. Matthew 1:22 Now all this was done,.... These are not the words of the Angel, but of the Evangelist; observing that Mary's being with child of the Holy Ghost, and her conception in such an extraordinary manner, whilst a pure virgin, before she and Joseph came together, who though espoused to him, was untouched by him, were all brought about in this way, and with such circumstances, that it might be fulfilled which was spoken of the Lord by the Prophet; that is, the Prophet Isaiah, and so some copies read. The passage referred to is in Isa_7:14 what is there spoken was by divine inspiration; it was spoken of the Lord by the Prophet; the Spirit of the Lord spake by him. Prophets and holy men formerly, spake as they were moved by the Holy Ghost; so that what they said is to be looked upon as the word of God. Now between the prophecy of Isaiah referred to, and the fact here recorded by the Evangelist, is an entire agreement: the prophecy shows the will, counsel, and determination of God about this matter; the accomplishment of it, the faithfulness and veracity of God in his word; the prediction declares that the thing would be, and the thing itself was done, that what was spoken might be fulfilled; not merely by way of accommodation, or in a typical and mystical, but in a strict, proper and literal sense. Matthew 1:23 Behold, a virgin shall be with child,.... These words are rightly applied to the virgin Mary and her son Jesus, for of no other can they be understood; not of Ahaz's wife and his son Hezekiah, who was already born, and must be eleven or twelve years of age when these words were spoken; nor of any other son of Ahaz by her or any other person since no other was Lord of Judea; nor of the wife of Isaiah, and any son of his, who never had any that was king of Judah. The prophecy is introduced here as in Isaiah with a "behold!" not only to raise and fix the attention, but to denote that it was something wonderful and extraordinary which was about to be related; and is therefore called אות a "sign", wonder, or miracle; which lay not, as some Jewish writers (g) affirm, in this, that the person spoken of was unfit for conception at the time of the prophecy, since no such thing is intimated; or in this, that it should be a son and not a daughter (h), which is foretold; for the wonder lies not in the truth of the prediction, but in the extraordinariness of the thing predicted; much less in this (i), that the child should eat butter and honey as soon as born; since nothing is more natural and common with new born infants, than to take in any sort of liquids which are sweet and pleasant. But the sign or wonder lay in this, that a "virgin" should "conceive" or "be with child"; for the Evangelist is to be justified in rendering, עלמה by παρθενος "a virgin"; by the Septuagint having so rendered it some hundreds of years before him, by the sense of the word, which comes from עלם and which signifies to "hide" or "cover"; virgins being such who are unknown to, and not uncovered by men, and in the Eastern countries were kept recluse from the company and conversation of men; and by the use of the word in all other places, Gen_24:43. The last of these texts the Jews triumph in, as making for them, and against us, but without any reason; since it does not appear that the "maid" and the "adulterous woman" are one and the same person; and if they were, the vitiated woman might be called a maid or virgin, according to her own account of herself, or in the esteem of others who knew her not, or as antecedent to her defilement; see Deu_22:28. Besides, could this be understood of any young woman married or unmarried, that had known a man, it would be no wonder, no surprising thing that she should "conceive" or "be with child", and "bring forth a son". It is added, and they shall call his name Emmanuel. The difference between Isaiah and Matthew is very inconsiderable, it being in the one "thou shalt call", that is, thou virgin shalt call him by this name; and in the other "they shall call", that is, Joseph, Mary, and others; for, besides that some copies read the text in Matthew χαλεσεις "thou shalt call", the words both in the one and the other may be rendered impersonally, "and shall be called"; and the meaning is, not that he should be commonly known and called by such a name, any more than by any, or all of those mentioned in Isa_9:6, but only that he should be so, which is a frequent use of the word; or he should be that, and so accounted by others, which answers to the signification of this name, which the Evangelist says, being interpreted is God with us: for it is a compound word of אל "God" and עמנו "with us", and well agrees with Jesus, who is God in our nature, the word that was made flesh and dwelt among us. Joh_1:14, and is the one and only Mediator between God and us, 1Ti_2:5 (k). So the Septuagint interpret the word in Isa_8:8. (g) Jarchi. in Isa. vii. 14. (h) Gaon. in Aben Ezra, in ib. (i) Kimchi & Aben Ezra in ib. R. Isaac Chizuk. Emun. p. 1. c. 21. (k) See more of this in a book of mine, called "The Prophecies of the Old Testament concerning the Messiah, literally fulfilled in Jesus", ch. 5. p. 92, 93, &c. Matthew 1:24 Then Joseph being raised from sleep,.... That is, being awaked out of sleep, του υπνου "that sleep", into which he either naturally fell, whilst he was meditating on the affair of Mary's being with child; or rather into which he was cast by the Lord, on purpose that he might have a revelation of the will of God to him in a dream; and rising up from his bed or place where he was, immediately and without any delay, did as the angel of the Lord had bidden him; firmly believing that it was a messenger of God that was sent to him, and that this matter was of the Lord. Wherefore he took unto him his wife, that is, he publicly married her, whom he had before espoused, took her to his house, or continued her there, lived with her as his wife, and owned her to be such, and henceforwards had no more thoughts of putting her away. Matthew 1:25 And knew her not,.... Or "but he knew her not", και answering to the Hebrew ו that is, had carnal knowledge of her, or copulation with her, though his wife. The words are an euphemism, or a modest way of expressing the conjugal act, and is a very ancient one, see Gen_4:1 and what has been used in nations and languages. And this conduct of his was necessary, till she had brought forth her firstborn; that it might be manifest not only that she conceived, being a virgin, but also that she brought forth, being a virgin: for both are signified in the prophecy before related, "a virgin shall conceive and bring forth a son"; which is all one as if it had been said, a virgin shall conceive, and "a virgin" shall bring forth a son. The "firstborn" is that which first opens the womb of its mother, whether any follows after or not, Exo_13:12. Christ is called Mary's firstborn, because she had none before him, whether she had any after him or not; for her perpetual virginity seems to be no necessary article of faith: for when it is said, Joseph knew her not till she had brought forth, the meaning is certain that he knew her not before. But whether he afterwards did or not, is not so manifest, nor is it a matter of any great importance; the word "until" may be so understood as referring to the time preceding, that the contrary cannot be affirmed of the time following, 2Sa_6:23 and which may be the case here, and is indeed generally understood so; and it also may be considered as only expressive of the intermediate time, as in Mat_5:26 as Beza observes. Christ was "her firstborn" as he was man, and the firstborn of God, or his first and only begotten, as the Son of God. It is further observed, that she "called his name Jesus", as was foretold to her, or ordered her by the Angel, Luk_1:31 and to Joseph, Mat_1:21. The Visit of the Wise Men Mat 2:1  Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,  Mat 2:2  Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.  Mat 2:3  When Herod the king had heard these things, he was troubled, and all Jerusalem with him.  Mat 2:4  And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.  Mat 2:5  And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,  Mat 2:6  And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.  Mat 2:7  Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.  Mat 2:8  And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.  Mat 2:9  When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.  Mat 2:10  When they saw the star, they rejoiced with exceeding great joy.  Mat 2:11  And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.  Mat 2:12  And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.  The Flight to Egypt Mat 2:13  And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.  Mat 2:14  When he arose, he took the young child and his mother by night, and departed into Egypt:  Mat 2:15  And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.  Herod Kills the Children Mat 2:16  Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.  Mat 2:17  Then was fulfilled that which was spoken by Jeremy the prophet, saying,  Mat 2:18  In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.  The Return to Nazareth Mat 2:19  But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,  Mat 2:20  Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.  Mat 2:21  And he arose, and took the young child and his mother, and came into the land of Israel.  Mat 2:22  But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:  Mat 2:23  And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.  Matthew 2:1 Now when Jesus was born,.... Several things are here related respecting the birth of Christ, as the place where he was born, in Bethlehem of Judea; so called to distinguish it from another Bethlehem in the tribe of Zabulon, Jos_19:15. Here Christ was to be born according to a prophecy hereafter mentioned, and accordingly the Jews expected he would be born here, Mat_2:4 and so Jesus was born here, Luk_2:4 and this the Jews themselves acknowledge; "Such a year, says a noted (l) chronologer of theirs, Jesus of Nazareth was born in Bethlehem Juda, which is a "parsa" and a half, i.e. six miles, from Jerusalem.'' Benjamin (m) Tudelensis says it is two parsas, i.e. eight miles, from it; and according to Justin Martyr (n) it was thirty five furlongs distant from it. Yea even they own this, that Jesus was born there, in that vile and blasphemous book (o) of theirs, written on purpose to defame him; nay, even the ancient Jews have owned that the Messiah is already born, and that he was born at Bethlehem; as appears from their Talmud (p), where we meet with such a passage. "It happened to a certain Jew, that as he was ploughing, one of his oxen bellowed; a certain Arabian passed by and heard it, who said, O Jew, Jew, loose thy oxen, and loose thy ploughshare, for lo, the house of the sanctuary is destroyed: it bellowed a second time; he said unto him, O Jew, Jew, bind thy oxen, and bind thy ploughshare, for lo יליד מלכא משיחא "the king Messiah is born". He said to him, what is his name? Menachem (the comforter); he asked again, what is his father's name? Hezekiah; once more he says, from whence is he? He replies מן בירת מלכא ביתלחם יהודה "from the palace of the king of Bethlehem Judah"; he went and sold his oxen and his ploughshares, and became a seller of swaddling clothes for infants; and he went from city to city till he came to that city, (Bethlehem,) and all the women bought of him, but the mother of Menachem bought nothing.'' Afterwards they tell you, he was snatched away by winds and tempests. This story is told in much the same manner in another (q) of their writings. Bethlehem signifies "the house of bread", and in it was born, as an ancient writer (r) observes, the bread which comes down from heaven: and it may also signify "the house of flesh", and to it the allusion may be in 1Ti_3:16 "God manifest in the flesh". The time of Christ's birth is here expressed, in the days of Herod the king. This was Herod the great, the first of that name: the Jewish chronologer (s) gives an account of him in the following manner. "Herod the first, called Herod the Ascalonite, was the son of Antipater, a friend of king Hyrcanus and his deputy; him the senate of Rome made king in the room of Hyrcanus his master. This Herod whilst he was a servant of king Hyrcanus (so in the (t) Talmud Herod is said to be עבדא דבית חשמונא a servant of the family of the Asmonaeans) king Hyrcanus saved from death, to which he was sentenced by the sanhedrim of Shammai; that they might not slay him for the murder of one Hezekiah, as is related by Josephus, l. 6. c. 44. and Herod took to him for wife Miriam, the daughter of Alexander the son of Aristobulus, who was the daughter's daughter of king Hyrcanus.'' This writer tacitly owns afterwards (u) that Jesus was born in the days of this king; for he says, that in the days of Hillell and Shammai (who lived in those times) there was one of their disciples, who was called R. Joshua ben Perachiah, and he was, adds he, הנוצרי רבו "the master of the Nazarene", or of Jesus of Nazareth. Herod reigned, as this same author observes, thirty seven years; and according to Dr. Lightfoot's calculation, Christ was born in the thirty fifth year of his reign, and in the thirty first of Augustus Caesar, and in the year of the world three thousand nine hundred and twenty eight, and the month Tisri, which answers to part of our September, about the feast of tabernacles; which indeed was typical of Christ's incarnation, and then it may reasonably be thought that "the word was made flesh", and εσκηνωσεν "tabernacled among us", Joh_1:14. Another circumstance relating to the birth of Christ is, that when Jesus was born--behold, there came wise men from the East to Jerusalem; these wise men in the Greek text are called μαγοι, "Magi", a word which is always used in a bad sense in the sacred writings; hence they are thought by some to be magicians, sorcerers, wizards, such as Simon Magus, Act_8:9 and Elymas, Act_13:8 and so the Jewish writers (w) interpret the word מגוש a wizard, an enchanter, a blasphemer of God, and one that entices others to idolatry; and in the Hebrew Gospel of Munster these men are called מכשפים "wizards". Some have thought this to be their national name. Epiphanius (x) supposes that these men were of the posterity of Abraham by Keturah, who inhabited a country in some part of Arabia, called Magodia: but could this be thought to be the name of their country, one might rather be induced to suppose that they were of the μαγοι, "Magi", a nation of the Medes mentioned by Herodotus (y); since both the name and country better agree with these persons; but the word seems to be rather a name of character and office, and to design the wise men, and priests of the Persians. An Eastern (z) writer says the word is of Persic original, and is compounded of two words, "Mije Gush", which signifies "a man with short ears"; for such was the first founder of the sect, and from whom they were so called. But in the Arabic Persic Nomenclator (a) it is rendered "a worshipper of fire", and such the Persian priests were; and to this agrees what Apuleius (b) says, that "Magus", in the Persian language, is the same as "priest" with us: and Xenophon (c) says, that the Magi were first appointed by Cyrus, to sing hymns to the gods, as soon as it was day, and to sacrifice to them. The account given of them by Porphyry (d) is, that "among the Persians they that were wise concerning God, and worshipped him, were called μαγοι, "Magi", for so "Magus" signifies in their country dialect; and so august and venerable were this sort of men accounted with the Persians, that Darius, the son of Hystaspis, ordered this, among other things, to be inscribed on his monument, that he was the master of the Magi.'' From whence we may learn in some measure who these men were, and why the word is by our translators rendered "wise men"; since the Magi, as Cicero (e) says, were reckoned a sort of wise men, and doctors among the Persians: who further observes, that no man could be a king of the Persians before he understood the discipline and knowledge of the Magi: and the wisdom of the Persian Magi, as Aelianus (f) writes, among other things, lay in foretelling things to come. These came from the east, not from Chaldea, as some have thought, led hereunto by the multitude of astrologers, magicians, and soothsayers, which were among that people; see Dan_2:2 for Chaldea was not east, but north of Judea, as appears from Jer_1:14 Jer_6:22. Others have thought they came from Arabia, and particularly Sheba, induced hereunto by Psa_72:10. But though some part of Arabia lay east, yet Sheba was south of the land of Israel, as is evident from the queen of that place being called the "queen of the south", Mat_12:42. The more generally received opinion seems to be most right, that they came from Persia, which as it lies east of Judea, so was famous for this sort of men, and besides the name, as has been seen, is of Persic original. The place whither they came was Jerusalem, the "metropolis" of Judea, where they might suppose the king of the Jews was born, or where, at least, they might persuade themselves they should hear of him; since here Herod the king lived, to whom it seems they applied themselves in the first place. The time of their coming was, "when Jesus was born"; not as soon as he was born, or on the "thirteenth" day after his birth, the sixth of January, as it stands in our Calendar; or within the forty days before Mary's Purification; since this space of time does not seem to be sufficient for so long a journey, and which must require a considerable preparation for it; nor is it probable if they came so soon as this, that after such a stir at Jerusalem, after Herod's diligent search and inquiry concerning this matter, and his wrath and anger at being disappointed and deluded by the wise men, that Joseph and Mary should so soon bring the child into the temple, where, it was declared to be the Messiah by Simeon and Anna. Besides, immediately after the departure of the wise men, Joseph with his wife and child were ordered into Egypt, which could not be done before Mary's Purification. But rather this their coming was near upon two years after the birth of Christ; since it is afterwards observed, that "Herod sent and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men", Mat_2:16. This was the opinion of Epiphanius (g) formerly, and is embraced by Dr. Lightfoot (h), to whom I refer the reader for further proof of this matter. (l) R. David Ganz. Zemach David, pars 2. fol. 14. 2. (m) Itinerarium, p. 48. (n) Apolog. 2. p. 75. (o) Toldos, p. 7. (p) Hieros. Beracot. fol. 5. 1. (q) Echa Rabbati, fol. 50. 1. (r) Hieron. Epitaph. Paulae. fol. 59. E. Tom. 1. (s) R. David Ganz. Zemach David, pars 1. fol. 24. 1. (t) T. Bab. Bava Bathra, fol. 3. 2. Juchasin. fol. 17. 1. & 18. 1. & Seder Olam Zuta, p. 111. (u) Ib. col. 2. (w) T. Bab. Sabbat. fol. 75. 1. Gloss. in ib. & Sota, fol. 22. 1. & Sanhedrim, fol. 39. 1. (x) Contr. Haeres. l. 3. Haeres. 30. (y) Clio sive l. 1. c. 101. (z) Alfiranzabadius in Pocock. Specim. Hist. Arab. p. 146. (a) In Ibid. (b) Apolog. p. 204. (c) Cyropaedia, l. 8. sect. 6. (d) De Abstinentia, l. 4. sect. 16. (e) De Divinatione, l. i. (f) Hist. Var. l. 2. c. 17. (g) Contr. Haeres. l. 1. Haeres. 30. and l. 2. Haeres. 51. (h) Harmony, Vol. I. p. 205, 432, &c. Matthew 2:2 Saying, where is he that is born king of the Jews?.... These words were spoken to the Jews, or rather to Herod the king, or his ministers and courtiers, or to each of them, as the wise men had the opportunity of speaking to them; who make no scruple of his being born, of this they were fully assured; nor did they in the least hesitate about his being king of the Jews, who was born; but only inquire where he was, in what city, town, village, house, or family. The reason of their asking this question is, for we have seen his star in the east. By the star they saw, some understand an angel, which is not likely. The learned Lightfoot (i) is of opinion that it was the light or glory of the Lord, which shone about the shepherds, when the angel brought them the news of Christ's birth, and which at so great a distance appeared as a star to these wise men; others, that it was a comet, such as has been thought to portend the birth or death of some illustrious person: but it seems to be properly a star, a new and an unusual one, such as had never been seen, nor observed before; and is called his star, the star of the king born, because it appeared on his account, and was the sign of his birth, who is "the root and offspring of David, and the bright and morning star", Rev_22:16. This they saw "in the east"; not in the eastern part of the heavens, but they saw it when they were in the east, that is, in their own country; and according to the best observations they were able to make, it was in that part of the heavens right over the land of Judea; from whence they concluded that the king of the Jews was born; but the question is how they should hereby know and be assured that such a person was born? To this it maybe replied, that there is a prophecy of Balaam's which is thus expressed, "there shall come a star out of Jacob, and a sceptre shall rise out of Israel", Num_24:17 which is owned by some Jewish writers (k) to be a prophecy of the Messiah; though the star there mentioned is considered by them as one of the Messiah's titles; hence one who set up himself, and for a while was by some received as the Messiah, was called by them בר כוכבא "the son of a star"; but when he was discovered to be an impostor, they called him בר כוזיבא "the son of a lie": but I rather take it to be a sign of the Messiah's coming, and the meaning is, when a star shall דרך "walk" or steer its course from Jacob, or above, or over the land of Israel, then a sceptre, or sceptre bearer, that is, a king, shall rise out of Israel. Now this prophecy of Balaam, who lived in the east, might be traditionally handed down to this time, and be well known by these men; and who, observing such a star appear over the land of Judea, might conclude that now the sceptre bearer or king was born (l). Besides, Zerdusht or Zoroastres, the author of the sect of the Magi or wise men, and who appears to be a Jew by birth, and to be acquainted with the writings of the Old Testament, and with this prophecy, spoke of the birth of Christ to his followers; and told them when he should be born, a star would appear, and shine in the day, and ordered them to go where that directed, and offer gifts, and worship him. An Eastern writer, who affirms (m) what I have now mentioned, relates (n) the following speech as spoke by the wise men to Herod, when in conversation with him, about this matter: "A certain person, say they, of great note with us, in a book which he composed, warned us in it, mentioning these things; a child that shall descend from heaven, will be born in Palestine, whom the greatest part of the world shall serve, and the sign of his appearance shall be this; ye shall see a strange star, which shall direct you where he is; when ye shall see this, take gold, myrrh and frankincense, and go and offer them to him, and worship him, and then return, lest a great calamity befall you. Now the star has appeared unto us, and we are come to perform what was commanded us.'' If this be true, we are not at a loss how they come by their knowledge, nor for a reason of their conduct. That the Jews have expected that a star should appear at the time of the Messiah's coming, is certain, from some passages in a book of theirs of great value and esteem among them, in which are the following things: in one place it is said (o). "The king Messiah shall be revealed in the land of Galilee, and lo a star in the east shall swallow up seven stars in the north, and a flame of red fire shall be in the firmament six days;'' and in another place, (p). "When the Messiah shall be revealed, there shall rise up in the east a certain Star, flaming with all sorts of colours--and all men shall see it:'' once more it is affirmed as a tradition (q) that "The holy blessed God hath determined to build Jerusalem, and to make a certain (fixed) star appear sparkling with seven blazing tails shining from it in the midst of the firmament--and then shall the king Messiah be revealed in all the world.'' Now this expectation of the appearing of such a star at the coming of the Messiah takes its rise from and is founded upon the above mentioned prophecy. It is said (r) that Seth the son of Adam gave out a prophecy, that a star should appear at the birth of the Messiah; and that a star did appear at the birth of Christ is certain from the testimony of the Evangelist, and seems to have some confirmation from the writings of the Heathens themselves. Some have thought that the star which Virgil speaks of, and calls (s) "Caesaris Astrum", "Caesar's star", is this very star, which he in complaisance to that monarch ascribes to him. Pliny (t) makes mention "of a bright comet with a silver beard, which was so refulgent that it could scarce be looked upon, showing in itself the effigies of God in human form.'' If the testimony of Chalcidius, a Platonic philosopher, taken notice of by many learned men, is genuine, and he not a Christian, (u) it is much to the purpose, and is as follows: "There is also a more venerable and sacred history, which speaks of the rising of a certain unusual star; not foretelling diseases and deaths, but the descent of a venerable God, born for the sake of human conversation, and the affairs of mortals; which star truly, when the wise men of the Chaldeans saw in their journey by night, and being very expert in the consideration of celestial things, are said to inquire after the birth of the new Deity, and having found the infant majesty, to worship him, and pay their vows worthy of such a God.'' The end proposed by them in taking such a journey is expressed, and are come to worship him; that is, either to pay adoration to him as God, of which they might be convinced by the extraordinary appearance of the star, or be assured of by divine revelation or rather to give him civil homage and respect, as an illustrious person, as being king of the Jews. (i) Harmony, p. 205, 437, 438, Vol. I. Hor. Heb. p. 109. Vol. II. (k) Targum Onk. Jon. & Aben Ezra in loc. Zohar. in Exod. fol. 4. 1. Abarbinel Mashmia Jeshua, fol. 4. 3. Tzeror Hamor, fol. 126. 3. (l) See my book of the "Prophecies of the Messiah", c. 7. p. 119, &c. (m) Abulpharag. Hist. Dynast. p. 54. (n) lb. p. 70. (o) Zohar. in Gen. fol. 74. 3. (p) Zohar. in Exod. fol. 3. 3, 4. (q) lb. in Numb. fol 85. 4. and 86. 1. (r) Vid. Wolf. Bibl. Heb. p. 1156. (s) Eclog. 9. v. 47. (t) Nat. Hist. l. 2. c. 25. (u) Vid. Fabricii Bibliothec. Latin. p. 142-146. Matthew 2:3 When Herod the king had heard these things,.... That is, the report made by the wise men of the appearance of an unusual star, and of the birth of the king of the Jews, which they affirmed with all certainty, without any hesitation, he was troubled, and all Jerusalem with him. Herod was troubled, his mind was disturbed and made uneasy, fearing he should be deposed, and lose his kingdom, to which he knew he had no just right and claim, being a foreigner; and "all Jerusalem", i.e. all the inhabitants of Jerusalem, who heard of this, were also troubled, and showed a concern at it with him; either feignedly, as knowing his jealousy, suspicion and cruelty; or in reality, because of tumults, commotions and wars, they might fear would arise upon this, having lost the true notion of the Messiah, as a spiritual king, saviour and redeemer. And hereby was fulfilled, in part, the famous prophecy in Gen_49:10 according to the sense of one (w) of the Targumists on it, who paraphrases it after this manner; "Kings and governors shall not cease from the house of Judah, nor scribes, who teach the law, from his seed, until the time that the king Messiah, the least of his sons, comes, "and because of him", יתימסון עממיא, "the people shall melt."'' that is, they shall be distressed and troubled, their hearts shall melt like wax within them; which was their present case, though perhaps the paraphrast may design the Gentiles. (w) Jonathan ben Uzziel in loc. Matthew 2:4 And when he had gathered all the chief priests,.... Here we have an account of Herod's conduct at this juncture; he calls a council, assembles the sanhedrim, gathers together the more learned persons in the city to consult with them upon this matter, the chief priests, all of which he gathered together, and which seem to be many; and were not only the then present high priest and his substitutes, but all the principal persons of the priesthood, who were chosen from the rest, into the great sanhedrim, or council: and by the scribes of the people are meant a sort of letter learned men, whose business it was to keep and write out copies of the law, and other things, for "the people"; they were the fathers of the traditions, and interpreters of the law to them; and therefore are called "the scribes of the people": as well also, because they were chosen from among the people, from any other tribe, and not from the tribe of Levi, from whom the priests were; so that one seems to design the "clergy", and the other the laity, in this assembly. The Septuagint render שוטרים "the officers of the people", by this same word the scribes, and scribes of the people, in Num_11:16 Jos_1:10. The learned Dr. Lightfoot (x) conjectures, that the persons of note, who were present at this time, were Hillell the president of the council, Shammai the vice president, the sons of Betira, Judah and Joshua, Bava ben Buta, Jonathan ben Uzziel, the Chaldee paraphrast, and Simeon the son of Hillell. He demanded of them, or asked them with authority, as the chief captain did, Act_21:33 "where Christ", ο χριστος, the Christ, the Messiah should be born? that is, where was the place of his birth as fixed in their prophecies, where, accordingly, they believed and expected he would be born. Herod's pretence, no doubt, in putting this question was, that he might be able to satisfy the wise men of the East about this matter; though the true reason within himself was, that he might know where this new born king was, in order to destroy him. (x) Vol. II. p. 111. Matthew 2:5 And they said unto him,.... They answer without any hesitation, it being a generally received notion, and a thing well known among them, in Bethlehem of Judea; and give their reason for it; for thus it is written by the prophet, that is, the prophet Micah, in whose prophecy, Mic_5:2 it stands, and is as follows: Matthew 2:6 And thou Bethlehem in the land of Juda,.... This prophecy, which the chief priests and scribes produced, as pointing at the place of Christ's birth, is owned by both ancient and later Jews (y) to be a prophecy of the Messiah. The difference between Micah and Matthew is easily reconciled. Bethlehem is called by Micah, Bethlehem Ephratah, and by Matthew, Bethlehem in the land of Judah, and both were one and the same place. Bethlehem Ephratah was in the land of Juda, as appears from the prophecy of Micah itself, from Rth_1:2 and the Septuagint version of Jos_15:60 and is described in this manner by Matthew, partly to distinguish it from another Bethlehem in the land of Zebulun, Jos_19:15 and partly because its other name Ephratah was now disused, and so unknown to Herod, who was unacquainted with the books and prophecies of the Old Testament. Micah says this place was little among the thousands of Judah. Matthew says, "not the least". But in this is no apparent contradiction, it might be "little" and yet "not the least"; besides, it might be "little" and "not little", or "not the least" in different respects, and at different times; it might be little, mean, and contemptible as to worldly splendour, riches, number of inhabitants, pompous buildings, &c. and yet not be little or mean, when considered as the place of the birth of many great persons, such as Booz, Jesse, David, &c. and especially Christ. It might be little in Micah's time, and yet not in Matthew's; especially since it had received a considerable additional honour by Christ's being born there. Moreover, the words in Micah may be rendered, by way of interrogation, "art thou little, or the least?" To which the answer in Matthew is, "no, thou art not the least", &c. or else the word דבר may be understood, and the text be translated thus; "it is a small thing that thou art among the thousands of Judah, for out of thee", &c. a great honour shall be conferred on thee, the Messiah shall spring from thee. Again, what Micah calls "thousands", are in Matthew called "princes"; the reason of this is, because the tribes of Israel were divided into thousands, and every thousand had its prince; so that though here is a difference in words, yet none in sense. What Micah styles "a ruler in Israel", Matthew expresses by "a governor that shall rule or feed my people Israel"; but in this there is no contradiction. Add to all this, that it should be observed, that the Evangelist is not giving a version of his own, but of the chief priests and scribes; and therefore was it ever so faulty, they, and not he, must be chargeable with it; for he has acted the part of a faithful historian in giving it in the words in which they cited it (z). (y) Targum Jon. Jarchi, Aben Ezra, Kimchi & Abendana in loc. Abarbinel Mashmia Jeshua, fol. 62. 2. R. Isaac Chizuk Emuna, p. 279. (z) See my book of the "Prophecies of the Messiah", &c. ch. 6. p. 104-116. Matthew 2:7 Then Herod, when he had privately called the wise men,.... As soon as he had got the intelligence of the place of the Messiah's birth, he called, or ordered the wise men to be brought into his presence, and that in a very private manner; lest the Jews, who knew his hypocrisy and deceit, should perceive his views, and enter into his designs, and so give the wise men some instructions, which would be prejudicial to the scheme he was forming in his own mind to destroy the young king; and having called them to him, he inquired of them diligently what time the star appeared. He took a good deal of pains in examining them, he sifted them, and inquired of them with much accuracy, and exactness, the precise time of the star's appearing to them, how long ago it was when it was first observed by them; that hereby he might exactly know the age of Christ, and the better execute the bloody design he had formed, should the wise men disappoint him; and the better detect an impostor, should another afterwards arise, and set up himself for the king of the Jews. Matthew 2:8 And he sent them to Bethlehem,.... Having got out of them all that he could, and was for his purpose, he informs them of the place where they might find the person they came to inquire after, according to the account of it which the chief priests and scribes had given him; and then sends them away to Bethlehem, where Christ, according to prophecy, was to be born, and now was born. It may seem strange that neither any of the Jews, nor Herod, or any of his ministers and courtiers, should go along with these men to Bethlehem; since it was but a little way off, not above five or six miles from Jerusalem; and since the birth of such a person was no trivial thing, but an affair of great concern and importance. The Jews might not care to go, lest Herod should suspect that they were going to revolt from him, and set up this new born king against him; and it might be a piece of policy in Herod and his courtiers not to accompany them, for they might imagine that the parents of the child would be jealous and afraid of them, and would therefore conceal it, when they would be in no fear of strangers: and no doubt but the wise providence of God overruled and directed this matter, that so the young child Jesus might be preserved from the bloody designs of this tyrant; who often takes the wise in their own craftiness, and carries the counsel of the froward headlong. When he dismissed them he gave them this charge and these orders, go and search diligently for the young child; go to Bethlehem, the place of his birth I have told you of, and there inquire and search in every house and family, omit none till you have found him; and when you have found him bring me word again; give me a particular account of him, who are his parents, and where he dwells, that I may come and worship him also: for they had declared, that the reason of their coming was to worship him; this he said hypocritically, in order to hide and cover his bloody intentions. Matthew 2:9 When they had heard the king,.... With great care and attention, what he had told them of the birth place of the young child; the strict charge he had given them to search diligently for him, and then return to him with an account of the whole affair; and his expressions of respect to the new born prince, which they took to be said in great sincerity, they departed; took their leave of Herod and his court, and set forward on their journey from Jerusalem to Bethlehem: and lo, to their great surprise and joy, the star, which they saw in the east, then appeared; for, it seems, it had for some time disappeared: it looks as if it had been only seen at the time of Christ's birth, and when they were in their own country; for both here, and in Mat_2:2 they are only said to have seen it "in the east", that is, when they were in the east country; so that it seems from that time they had had no sight of it, not while they were on their journey, nor at Jerusalem; nor was it necessary they should. When they saw it in their own country, according to their best observation, it was over the land of Judea, and they were persuaded of it, that it was a certain sign that the king of the Jews was born: they therefore determine upon and prepare for a journey to Jerusalem, the metropolis of the nation, and where the king kept his court, to inquire for him; nor needed they the guidance of the star to direct them to a place so well known; but being in quest of him in an obscure place, and without any guide, this star appears to them; and, which is something very extraordinary, went before them, till it came, and stood over, where the young child was. This star had a motion, kept pace with them, and was a guide unto them, till it and they came to the place where Christ was; and then it stood directly over the house, so that they had no need to inquire of any person for him. It is certain from hence, that this star was indeed a very unusual one; its being seen in the daytime, its motion and standing still, its situation, which must be very low, and its use to point out the very house where Christ was, show it to be so; but though it was an unusual appearance, it should not be thought incredible. (a) Varro relates, that "from the time Aeneas went from Troy, he saw the star Venus in the daytime, day after day, till he came to the field of Laurentum, where he saw it no more, by which he knew that those lands were fatal.'' The appearing of this star, and then its disappearing for a time, agree, in some measure, with the account the Jews give of the star which they expect will be seen at the coming of the Messiah; for they (b) say, "after seven days that star shall be hid, and the Messiah shall be hid for twelve months--when he shall descend, the pillar of fire shall be seen as before, in sight, and afterwards the Messiah shall be revealed, and many people shall be gathered to him.'' (a) Apud Servium in Virgil Aeneid. l. 1. p. 471. Ed. Basil. 1586. (b) Zohar in Exod. fol. 3, 4. & 71. 1. Matthew 2:10 When they saw the star,.... Which by its appearance, size, brightness, &c. they knew to be the same with that which they had seen, when in their own country; they rejoiced with exceeding great joy; a "pleonasm" or a redundancy of expression frequently used by the Hebrews, see Joh_4:6 and the Septuagint there; setting forth the rapture, the excess of joy they were in upon the sight of the star. Very probably before this, their hearts were sad, their countenances dejected, and they greatly discouraged, having taken so great a journey, and as yet to so little purpose. They had been at Jerusalem, where they expected to have found him that was born king of the Jews; they had been at court, and conversed with men of the greatest figure and intelligence, and could get no tidings of him; people of all ranks and degrees seemed to be troubled at the account they brought; no body cared to go along with them to Bethlehem: all these circumstances no doubt were discouraging to them; but as soon as they saw the star their spirits revived, joy filled their hearts, cheerfulness appeared in their countenances; and they pursued their journey with inexpressible delight, till they came to the place where the illustrious person was they were seeking after. Matthew 2:11 And when they were come into the house,.... Which they entered without making any inquiry, being fully assured by the star's standing right over it, that this was the house, and here was the king of the Jews, whom they were come to worship; and having entered in "they saw" some copies read ευρον, they found the young child, with Mary his mother; in her lap, or arms, or in the house with her, for by this time he might go alone. Joseph perhaps was not at home, but about his business; and which might be so ordered by the providence of God, that so these men might only see the mother of Christ, who had no real father as man; who had they seen Joseph, might have took him to be his proper father. Upon the sight of the young child, they fell down on their knees or faces to the ground, agreeably to the custom of their country, and worshipped him as a king; giving him the same civil honour and respect, as they were wont to do to their own kings and princes; which custom began with Cyrus: for so Xenophon (c) says, that "when the people saw him, παντες προσεκυνησαν, they all worshipped him; either because some were ordered to begin this custom; or else being amazed at the apparatus; or because he seemed to appear so great and beautiful; for before that time none of the Persians worshipped Cyrus.'' And when they had opened their treasures, that is, their purses, bags or boxes, in which they put those things they brought with them necessary for their journey; they presented, or offered to him gifts, gold, frankincense and myrrh: such things as they had; it being usual, not only with the Persians, but other eastern nations, to make presents to kings and great persons, when they made any addresses to them; which generally, among other things, consisted of gold, spices, myrrh, and the like, see Gen_43:11. Which last passage referred to, being a prophecy of the Messiah, has been thought by some now to have had its accomplishment, together with Isa_60:6 where frankincense as well as gold is mentioned, "they shall bring gold and incense" or frankincense; upon which a noted Jewish writer (d) observes, that gold and frankincense shall be brought privately as a present to the king Messiah. According to the Ethiopians, these wise men were three, whose names they give us; the name of him that offered the gold, was Annoson; he that offered the frankincense, was Allytar; and he that offered the myrrh, Kyssad (e). The Papists call them the three kings of Colen, and say they lie buried in that place. (c) Cyropaedia, l. 8. sect. 23. (d) R. David Kimchi. (e) Ludolph. Lex. Ethiop. p. 539, 542, 543. Matthew 2:12 Being warned of God in a dream,.... It is likely they made a short stay at Bethlehem, might lodge there a night; at least laid themselves down a while to take some refreshment in sleep, after they had paid their respects to him that was born king of the Jews, and performed the whole business they came about; when in a dream they received a divine oracle, were admonished and counselled by God, that they should not return to Herod: which would have been going back again, and out of their way; there being a nearer one from Bethlehem to their own country, than to go by Jerusalem, though Herod had charged them to return to him. Whether they had promised him they would, is not certain; it is probable they might; however, they thought it most advisable to hearken to the divine oracle; wherefore, they departed into their own country another way. What became of these persons afterwards, and whether they were spiritually and savingly enlightened into the knowledge of Christ; what a report they made of him when they came into their own country, and the success thereof, we have no account of, either in sacred or profane history. Matthew 2:13 And when they were departed,.... That is immediately, or as soon as they were gone, or in a very little time after, probably the same night, behold, the Angel of the Lord appeareth to Joseph in a dream; it is very likely the same angel who appeared to him in such sort, Mat_1:20 "saying arise", awake out of sleep, and rise from thy bed directly, and take the young child and his mother. The angel does not say take thy wife and son; for though Mary was properly his wife, yet Christ was not properly his son. The child is also mentioned before the mother, not only because of his divine nature and office, in respect to which he was her God and Saviour; but because it was the preservation of the child that was chiefly regarded, and for which the providence of God was particularly concerned; wherefore Joseph is ordered to take them in proper carriages, and flee into Egypt, which was near to Judea, and so a fit place to flee to; for a long and tedious journey would not have been suitable to the mother and her young child. Moreover, Egypt was out of Herod's jurisdiction; here he could not come at them, or have any power over them; besides, hereby a prophecy after mentioned was to have its accomplishment. Hence it appears to be lawful to flee from danger, from tyrants and persecutors, when the providence of God opens a way for escape. The angel goes on with his charge, and be thou there until I bring thee word: continue there, do not remove elsewhere, or return back, till I speak with thee, or order and command thee otherwise; and gives the reason for his appearing to him in such a manner, and giving such a charge; for Herod will seek the young child to destroy him: no less a person than Herod the king, a bloody minded man, revengeful, desperate, and resolute in whatsoever he undertakes, "will seek", diligently search and inquire for, not his parents, Joseph and Mary, who might have been safe, but "the young child", who was born king of the Jews, and which gave him a great deal of uneasiness; and that not to worship him, as he told the wise men, but to destroy him, to take away his life; to prevent which the angel was sent with this charge to Joseph: for though he was born to die for the sins of his people, his time was not yet come; he was to grow up to years of maturity, he was to be a preacher of the Gospel, to do many miracles and at last to lay down his life of himself, voluntarily, and not to be taken away from him without his knowledge and will. Matthew 2:14 When he arose, he took the young child and his mother,.... That is, as soon as he awoke out of sleep, and rose from his bed, he did as he was commanded, he prepared for his journey; and very opportunely had the wise men presented their gifts; the gold they brought served to defray the expense of this journey, and which no doubt was so ordered by divine providence for this purpose. Joseph was very punctual and expeditious in obeying the command of God; he took the young child and his mother, by night, the very selfsame night in which he had this notice; and which season was the most fitting to depart in for secrecy, and most commodious and agreeable to travel in, in those hot countries: hence it appears very manifest, that the coming of the wise men, and the departure of Joseph with Mary and Jesus into Egypt, could not be within a fortnight after the birth of Christ, nor any time before Mary's Purification; since such a journey must have been very improper and unsuitable, at any time within that period; but rather Jesus must be about two years of age, whether something under, or over, it matters not, when Joseph with him departed into Egypt: what part of Egypt he went into is not certain. The Jews say that Jesus went to Alexandria in Egypt, and which is probable enough; since this was a place greatly resorted to at this time by Jews, and where provision was made for their sustenance; though they greatly mistake the person with whom he went; for they say (f) that R. Joshua ben Perachiah, whom they pretend was his master, went to Alexandria in Egypt, and Jesus with him. However, this is an acknowledgment of the truth of this part of Christ's history, that he was in Egypt; as also when they blasphemously and maliciously say (g), did not Ben Stada, by whom they mean Jesus, bring enchantments or magic, כשפים ממצרים, "out of Egypt", in a cutting in the flesh? To which wicked accusation Arnobius seems to refer (h), when he says, "perhaps we may meet with many other of these reproachful and childish sayings; as that he was a magician, that he performed all these things by secret arts, and that he stole strange sciences, and the names of mighty angels, out of the temples of the Egyptians.'' (f) T. Bab. Sanhedrim, fol. 107. 2. Cabala R. Abraham. Juchasin, fol. 16. 2. (g) T. Hieros. Sabbat. fol. 13. 1. Bab. Sabbat. fol. 104. 2. (h) Adv. Gentes, l. 1. p. 36. Matthew 2:15 And was there until the death of Herod,.... Which was in a very short time; for Eusebius (i) says, that immediately, in a very little time after the slaughter of the children at Bethlehem, the divine vengeance inflicted diseases on him, which quickly brought him to his end; so that, according to the learned Dr. Lightfoot (k), Jesus was not above three or four months in Egypt. Now all this was brought about, that it might be fulfilled; not by way of accommodation of phrases to a like event; or by way of type, which has a fresh completion in the antitype; or as a proverbial sentence which might be adapted to any remarkable deliverance out of hardship, misery and destruction; but literally, properly, and in the obvious sense thereof; which was spoken of the Lord by the prophet, not Balaam, in Num_23:22 or Num_24:8 but in Hos_11:1 "when Israel was a child, then I loved him, and called my son out of Egypt": the meaning of which passage is, either in connection with the last clause of the foregoing chapter thus; "in a morning shall the king of Israel be cut off", נער כי, "because Israel is a child", a rebellious and disobedient one, acting a very weak and wicked part; "yet I have loved him, or do love him", and "have called", or "will call", (the past tense for the future, frequent in the Hebrew language, especially in the prophetic writings,) "my son out of Egypt"; who will be obliged to retire there for some time; I will make him king, set him upon the throne, who shall execute justice, and reign for ever and ever; or thus, "because Israel is a child", helpless and imprudent, and "I love him", though he is so, "therefore l will call", or I have determined to call my son out of Egypt: who through a tyrant's rage and malice will be obliged to abide there a while; yet I will bring him from thence into the land of Judea, where he shall live and "help" my "servant", παιδος (l), "child Israel"; shall instruct him in his duty, teach him the doctrines of the Gospel, and at last, by his sufferings and death, procure for him the pardon of all his transgressions; of which there is a particular enumeration in Mat_2:3. This is the natural and unconstrained sense of these words, which justifies the Evangelist in his citation and application of them to Christ's going to Egypt, and his return from thence, as I have elsewhere (m) shown. (i) Hist. Eccl. l. 1. c. 8. p. 25, 26. (k) Harmony of the New Testament, p. 6. (l) Luke i. 54. (m) Prophecies of the Messiah, &c. p. 123, &c. Matthew 2:16 Then Herod, when he saw that he was mocked,.... Herod, having waited a proper time for the return of the wise men, and they not coming, concluded he was tricked by them; though, no doubt, when they promised to return, and bring him word how things were, they seriously meant and designed a performance; but having met with a divine oracle, which ordered them another way, they thought it most advisable to obey God rather than man. Upon this, Herod was exceeding wroth; partly at the usage he met with from the wise men, who according to his apprehension had put a trick upon him; and chiefly because his scheme was broke, which was by them to come at the knowledge and sight of the young child, and privately dispatch him: and now he might fear, which increased his wrath, that the child would escape his hands, and in time be set up for king, to the prejudice of him and his family; wherefore, to prevent this, if possible, he sent forth his officers and soldiers, of his own will, without any show of law or justice, acting herein as an absolute and tyrannical prince, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under. A most cruel and barbarous action, and agrees with the character given of him, that he was in the beginning of his reign, and it seems too in the latter end of it, איש דמים ומרמה, "a bloody and deceitful man" (n): he slew, or ordered to be slain, "children", infants who had done him no injury, nor were capable of doing any, and whose parents also had not disobliged him; he slew the infants at Bethlehem, because this was the place of the Messiah's birth, the knowledge of which he had got from the chief priests and scribes; he slew all of them, that there might be no possibility of the young child's escaping: and lest it should by any means escape to a neighbouring town or village, he slew all the children in all the coasts thereof, in all the territories of Bethlehem, in all the towns and villages around it, as many as were from two years old and under: for of such an age he supposed the newborn king to be; he knew he must be near that age, but could not exceed it, according to the time which he had diligently inquired of the wise men; of the appearing of the star to them, and when they concluded this great and famous prince was born. This cruel murder of the infants seems to be hinted at by Josephus (o), where he says, that "many slaughters followed the prediction of a new king"; and is more manifestly referred to by Macrobins, a Heathen author, though the story is mixed and confounded with other things; who reports (p), that "when Augustus heard, that among the children under two years of age, whom Herod king of the Jews ordered to be slain in Syria, that his son was also killed, said, it was better to be Herod's hog than his son.'' Killing of infants as soon as born, or while in their cradles, is by the Jews ascribed to one Lilith, which, R. Elias (q) says, is the name of a devil, which kills children; and indeed such an action is truly a diabolical one. (n) Ganz. Tzemach David, par. 1. fol. 25. 1. (o) Antiq. l. 17. c. 3. (p) Saturnal. l. 2. c. 4. (q) Methurgemau in voce לילית. Vid. Buxtorf. Lexicon Rab. in cadem voce & Synagog. Jud. c. 4. p. 80. Matthew 2:17-18 Then was fulfilled that which was spoken,.... By the slaughter of the infants at Bethlehem was literally accomplished what had been predicted by Jeremy the prophet, in Jer_31:15. in Rama was there a voice heard, &c. That this prophecy belongs not to the Babylonish captivity, but the times of the Messiah, appears from the whole context; which manifestly speaks of the miraculous conception of Christ, of the blessings of his kingdom to be enjoyed by his people, and of the new covenant to be made with them, as I have shown in another place (r). Rama was not in Arabia, as Justin Martyr says (s), but a town in the tribe of Benjamin, Jos_18:25 and very near to Bethlehem in the tribe of Juda: between these two places, and near to both of them, was the grave of Rachel, Gen_35:19 for which reason, and also because Rama belonged to Benjamin, a son of hers, and where, no doubt, many children were destroyed in this massacre, as well as at Bethlehem, Rachel is introduced in the prophecy representing the sorrowful mothers of those parts, weeping for their children; whose distress and grief are signified by several words, "lamentation, weeping and great mourning", to express the excessiveness thereof, for they would not be comforted; they refused to hear anything that might be suggested to them for their relief, because their children were not, i.e. were dead, were not in the land of the living, and no more to be enjoyed by them in this world. I cannot forbear transcribing a remark made by a noted Jew (t) upon that passage in Gen_35:20. "And Jacob set a pillar upon her grave"; to show, says he, that Jacob saw that this thing was of the Lord, and that it would be an help to her children, as it is written, "a voice was heard in Rama", &c. wherefore he set a pillar upon her; and to show that the affair of her grave, that this היתה לעתיד "belonged to the time to come", he says, "that is the pillar of Rachel's grave unto this day": he means, יום הגאולה, "the day of redemption". And Rachel, in the passage of Jeremy, the Jews (u) themselves own, means the congregation of Israel. (r) Prophecies of the Messiah, &c. p. 126, &c. (s) Dialog. cum Tryph. p. 304. (t) R. Abraham Seba Tzeror Hammor, fol. 47. 1. (u) Zohar in Exod. fol. 13. 1. & in Lev. fol. 8. 4. Matthew 2:19 But when Herod was dead,.... Who died, as before observed, a few months after this tragedy was acted; and, according to the (w) Jewish writers, on the seventh day of the month Cisleu, and which answers to the twenty fifth of our November: and was afterwards observed as a day of rejoicing by the Jews. The account which Josephus (x), and from him Eusebius (y), gives of his miserable death, is as follows; a burning fever seized him, with an intolerable itching all over his body, and continual pains of the colic; his feet swelled with a dropsy; he had an inflammation in the lower part of his belly: a putrefaction in his privy parts, which bred worms; a frequency and difficulty of breathing, and convulsions in all his members; he had a voracious appetite, a stinking breath, and his intestines abounded with ulcers; when he found that all means made use of were ineffectual, and that he must die, he attempted to lay violent hands upon himself, but was prevented, and soon after expired in a very miserable manner. Now some time after his death, behold an angel of the Lord appeareth in a dream to Joseph in Egypt. It may be the same angel who appeared in the same manner, and ordered him to go into Egypt, with the young child and his mother; and who now brings him news of the death of Herod, and bids him return to the land of Israel; which shows the watchful providence of God, and the useful ministry of angels, concerned in the preservation of the infant Jesus. (w) Megillah Taanith apud Van Till. de anno, &c. Christ. Nat. p. 122. (x) De Bello Judaic. l. 1. c. 33. sect. 5. 7. & Antiq. l. 17. c. 9. (y) Eccl. Hist. l. 1. c. 8. p. 25, 26. Matthew 2:20 Saying, arise, and take the young child and his mother,.... Joseph strictly observed and obeyed the divine command of the angel, who had ordered him to continue in Egypt, till he brought him word what he should do, and where he should go: here he was with Mary and Jesus, when the angel bid him arise, and take them with him, and go into the land of Israel. He does not bid him go to Bethlehem or Nazareth, or any particular place, but the land of Israel, where he might go even into any part of it, without fear; and gives this reason for it, for they are dead which sought the young child's life; meaning either Herod only, the plural number being put for the singular; or including Antipater his son with him, who might be equally concerned in seeking the life of Christ; since he was next heir, and whom Herod (z) ordered to be slain about five days before his death; or else designing with him many of the executioners of the infants at Bethlehem, and thereabout; who might have been, as well as he, miserable instances of divine vengeance, for their concern in that barbarous tragedy. (z) Joseph. de Bello Judaico, l. 1. c. 33. sect. 8, 9. Matthew 2:21 And he arose and took the young child and his mother,.... He exactly conformed in every circumstance to the orders given him, with respect to the persons he took, the place he went to, and the expeditiousness of doing it; and is an example of ready and cheerful obedience to the commands of God, worthy of imitation. We may learn from hence, as well as from some other instances already met with, a reason among others, why, though Mary was a virgin, and even if she was to continue so, yet she must be espoused to Joseph as her husband; that she might have one to take care of her and her young child, and be a means, under God, of preserving, protecting, and providing for them. Matthew 2:22 But when he heard that Archelaus,.... This Archelaus was a son of Herod the great by Malthace Samaritan, and was appointed by him for his successor a little before his death, and was upon it declared king by the populace, the soldiers, and those that were in power; all which is affirmed by Josephus (a), and confirms the account given by the Evangelist; with whose account agrees what the Jewish chronologer says (b), that "Archelaus, the second king of the family of Herod, reigned after his father's death: and a little after he says, Caesar Augustus caused Archelaus to reign תחת אביו הורדוס "in the room of Herod his father"''; which is the very phrase used by Matthew. Now this man was like his father, a very cruel wicked man; and, as the above chronologer says (c), he ordered his troops, and slew at the feast of the passover, in the temple of the Lord, "nine thousand persons": though perhaps Josephus's account is truest, who says (d), that he sent in his whole army upon the people, who had raised a sedition, and slew, whilst they were sacrificing, about "three thousand"; and this happened at the beginning of his reign, and indeed before he had scarce mounted the throne. And now the news of this might have reached the ears of Joseph, and be the reason why he was afraid to go thither, into Judea, where Archelaus reigned. Notwithstanding being warned of God in a dream, who never failed to advise him when in difficulty and distress, he did not go back again to Egypt, but turned aside into the parts of Galilee; where Herod Antipas, another of Herod's sons, was tetrarch or governor; who was a milder person, and not so cruel and tyrannical as Archelaus: besides, Galilee was an obscure place, where, Joseph might reasonably think, he should live with Mary and Jesus unobserved, and free from danger. (a) Ib. c. 28. sect. 7. &c. 33. sect. 1. & l. 2. c. 1. sect. 1. (b) Ganz. Tzemach David, par. 1. fol 25. 1. (c) Ib. (d) De Bello Jud. l. 2. c. 1. sect. 5. Matthew 2:23 And he came and dwelt in a city called Nazareth,.... Which was a city of Galilee, and where Joseph and Mary had both dwelt before, Luk_1:26 here they came and fixed their habitation, that it might be fulfilled which was spoken by the prophet. This affair of going into Galilee, and settling at Nazareth, was brought about with this view, to accomplish what had been foretold by the prophets, or prophet, the plural number being used for the singular, as in Joh_6:45. And indeed it is so rendered here in the Syriac, Persic, and Ethiopic versions; and designs the prophet Isaiah, and respects that prophecy of his in Isa_11:1 "and there shall come forth a rod out of the stem of Jesse, and נצר, "a branch shall grow out of his roots"; a prophecy owned by the Jews (e) themselves to belong to the Messiah, and which was now fulfilled in Jesus; who as he was descended from Jesse's family, so by dwelling at Nazareth, he would appear to be, and would be "called a Nazarene, or Netzer, the branch"; being an inhabitant of Natzareth, or Netzer, so called from the multitude of plants and trees that grew there. A Nazarene, as David de Pomis says (f), "is one that is born in the city Netzer, which is said to be in the land of Galilee, three days journey distant from Jerusalem.'' Now though Christ was not born, yet because he dwelt at Nazareth, and was educated there; hence the Jews frequently call him ישוע הנוצרי, "Jesus, the Nazarene (g)"; and sometimes only הנוצרי, "the Nazarene" (h). They also design him by בן נצר, "Ben Netzer" (i), of whom they say a great many evil things: and that Christ is often called Jesus of Nazareth, or the Nazarene, and his followers Nazarenes, from the place of his habitation, is known to everyone. One of Christ's disciples is called Netzer in the Talmud (k), and made to plead for his life, because his name signified a branch, according to Isa_11:1. Surenhusius observes (l), that the form לקיום מה שנאמר "to fulfil what is said", used by the Talmudists, and which he takes to be the same with this here, is used by them, when they allege not the very words of Moses, or the prophets, but their sense, which is deduced as a certain axiom from them; and thinks it is applicable to the present case. (e) Targum, Jarchi, Aben Ezra & Kimchi in loc. (f) Lexic Heb. fol. 141. 2. (g) T. Bab. Avoda Zara, fol. 17. 1. Ganz. par. 2. fol. 14. 2. Abarbinel in Dan. fol. 44. 1. (h) Ganz. par. 1. fol. 24. 2. (i) T. Bab. Cetuboth, fol. 51. 2. & Gloss. in ib. Bereshith Rabba, fol. 67. 2. Abarbinel in Dau. fol. 44. 1. (k) T. Bab. Sanhedrim, fol. 43. 1. (l) Biblos Katallages, p, 2, 3, 4, 197, &c. John the Baptist Prepares the Way Mat 3:1  In those days came John the Baptist, preaching in the wilderness of Judaea,  Mat 3:2  And saying, Repent ye: for the kingdom of heaven is at hand.  Mat 3:3  For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.  Mat 3:4  And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.  Mat 3:5  Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,  Mat 3:6  And were baptized of him in Jordan, confessing their sins.  Mat 3:7  But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?  Mat 3:8  Bring forth therefore fruits meet for repentance:  Mat 3:9  And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.  Mat 3:10  And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.  Mat 3:11  I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:  Mat 3:12  Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.  The Baptism of Jesus Mat 3:13  Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.  Mat 3:14  But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?  Mat 3:15  And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.  Mat 3:16  And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:  Mat 3:17  And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.  Matthew 3:1 In those days came John the Baptist,.... The Evangelist having given an account of the genealogy and birth of Christ; of the coming of the wise men from the east to him; of his preservation from Herod's bloody design against him, when all the infants at Bethlehem were slain; of the flight of Joseph with Mary and Jesus into Egypt, and of their return from thence, and settlement in Nazareth, where Christ continued till near the time of his baptism, and entrance on his public ministry; proceeds to give a brief relation of John, the harbinger and forerunner of Christ, and the administrator of baptism to him: and he describes him by his name John, in Hebrew יוחנן, "Jochanan", which signifies "gracious", or "the grace of the Lord", or "the Lord has given grace"; which agrees with him, both as a good man, on whom the Lord had bestowed much grace, and as a preacher, whose business it was to publish the grace of God in Christ, Luk_16:16. This name was given him by an angel before his conception, and by his parents at his birth, contrary to the mind of their relations and neighbours, Luk_1:13. He is called by some of the Jewish writers (m), John the "high priest"; his father Zacharias was a priest of the course of Abia, and he might succeed him therein, and be the head of that course, and for that reason be called a "high" or "chief priest"; as we find such were called, who were the principal among the priests, as were those who were chosen into the sanhedrim, or were the heads of these courses; and therefore we read of many chief priests, Mat_2:4. From his being the first administrator of the ordinance of baptism, he is called John the Baptist; and this was a well known title and character of him. Josephus (n) calls him "John", who is surnamed ο βαπτιστης, "the Baptist"; and Ben Gorion having spoken of him, says (o), this is that John who עשה טבילה, "made", instituted, or practised "baptism"; and which, by the way, shows that this was not in use among the Jews before, but that John was the first practiser this way. He is described by his work and office as a preacher, he "came" or "was preaching" the doctrines of repentance and baptism; he published and declared that the kingdom of the Messiah was at hand, that he would quickly be revealed; and exhorted the people to believe on him, which should come after him. The place where he preached is mentioned, in the wilderness of Judea; not that he preached to trees and to the wild beasts of the desert; for the wilderness of Judea was an habitable place, and had in it many cities, towns, and villages, in which we must suppose John came preaching, at least to persons which came out from thence. There were in Joshua's time six cities in this wilderness, namely Betharabah, Middin, and Secacah, and Nibshan, and the city of Salt, and Engedi, Jos_15:61. Mention is made in the Talmud (p) of this wilderness of Judea, as distinct from the land of Israel, when the doctors say, that "they do not bring up small cattle in the land of Israel, but they bring them up במדבר שביהודה, "in the wilderness which is in Judea".'' The Jews have an observation (q) of many things coming from the wilderness; "the law, they say, came from the wilderness; the tabernacle from the wilderness; the sanhedrim from the wilderness; the priesthood from the wilderness; the office of the Levites from the wilderness; the kingdom from the wilderness; and all the good gifts which God gave to Israel were from the wilderness.'' So John came preaching here, and Christ was tempted here. The time of his appearance and preaching was in those days: not when Christ was newly born; or when the wise men paid their adoration to him; or when Herod slew the infants; or when he was just dead, and Archelaus reigned in his room; or when Christ first went to Nazareth; though it was whilst he dwelt there as a private person; but when John was about thirty years of age, and Christ was near unto it, Luk_3:23 an age in which ecclesiastical persons entered into service, Num_4:3. It was indeed, as Luke says, Luk_3:1 in the "fifteenth" year of the reign of Tiberius Caesar; Pontius Pilate being governor of Judea; and Herod being tetrarch of Galilee; and his brother Philip tetrarch of Iturea; and of the region of Trachonitis; and Lysanias, the tetrarch of Abilene; Annas and Caiaphas being the high priests. (m) Ganz. Tzemach David, par. 1. fol. 25. 2. Chronicon Regum, fol. 54. 4. (n) Antiq. l. 18. c. 7. (o) L. 5. c. 45. (p) T. Bab. Bava Kama, fol, 79. 9. 2. (q) Shirhashirim Rabba, fol. 13. 3. Matthew 3:2 And saying, repent ye,.... The doctrine which John preached was the doctrine of repentance; which may be understood either of amendment of life and manners; for the state of the Jews was then very corrupt, all sorts of men were grown very wicked; and though there was a generation among them, who were righteous in their own eyes, and needed no repentance; yet John calls upon them all, without any distinction, to repent; and hereby tacitly strikes at the doctrine of justification by works, which they had embraced, to which the doctrine of repentance is directly opposite: or rather, this is meant, as the word here used signifies, of a change of mind, and principles. The Jews had imbibed many bad notions. The Pharisees held the traditions of the elders, and the doctrine of justification by the works of the law; and the Sadducees denied the resurrection of the dead; and it was a prevailing opinion among them all, and seems to be what is particularly struck at by John, that the Messiah would be a temporal king, and set up an earthly kingdom in this world. Wherefore he exhorts them to change their minds, to relinquish this notion; assuring them, that though he would be a king, and would have a kingdom, which was near at hand, yet it would be a heavenly, and not an earthly one. Hence the manner in which John enforces his doctrine, or the reason and argument he uses to prevail upon them to regard it, is by saying, for the kingdom of heaven is at hand: by which is meant not the kingdom of glory to be expected in another world; or the kingdom of grace, that is internal grace, which only believers are partakers of in this; but the kingdom of the Messiah, which was "at hand", just ready to appear, when he would be made manifest in Israel and enter upon his work and office: it is the Gospel dispensation which was about to take place, and is so called; because of the wise and orderly management of it under Christ, the king and head of his church by the ministration of the word, and administration of ordinances; whereby, as means, spiritual and internal grace would be communicated to many, in whose hearts it would reign and make them meet for the kingdom of glory; and because the whole economy of the Gospel, the doctrines and ordinances of it are from heaven. This phrase, "the kingdom of heaven" is often to be met with in Jewish writings; and sometimes it stands opposed to the "kingdom of the earth" (r); by it is often meant the worship, service, fear, and love of God, and faith in him: thus in one of their books (s) having mentioned those words, "serve the Lord with fear": it is asked, what means this phrase, "with fear?" It is answered, the same as it is written, "the fear of the Lord is the beginning of wisdom"; and this is מלכות שמים "the kingdom of heaven". And elsewhere they (t) ask, "what is the kingdom of heaven?" To which is answered, "the Lord our God is one Lord". Yea, the Lord God himself is so called (u), and sometimes the sanctuary; and sometimes they intend by it the times of the Messiah, as the Baptist here does; for so they paraphrase (w) those words, "the time of the singing of birds, or of pruning, is come; the time for Israel to be redeemed is come; the time for the uncircumcision to be cut off is come; the time that the kingdom of the Cuthites (Samaritans or Heathens) shall be consumed is come; and the time של מלכות שמים שתגלה that "the kingdom of heaven shall be revealed" is come, as it is written, "and the Lord shall be king over all, the earth."'' Very pertinently does John make use of this argument to engage to repentance; since there cannot be a greater motive to it, whether it regard sorrow for sin, and confession of it, or a change of principles and practice, than the grace of God through Christ, which is exhibited in the Gospel dispensation: and very appropriately does he urge repentance previous to the kingdom of heaven; because without that there can be no true and cordial embracing or entering into the Gospel dispensation, or kingdom of heaven; that is, no real and hearty receiving the doctrines, and submitting to the ordinances of it. Nor ought the Jews above all people to object to John's method of preaching; since they make repentance absolutely necessary to the revelation of the Messiah and his kingdom, and redemption by him; for they say (x) in so many words, that "if Israel do not repent, they will never be redeemed; but as soon as they repent, they will be redeemed; yea, if they repent but one day, immediately the son of David will come.'' (r) Bereshit Rabba, fol. 7. 4. (s) Zohar in Exod. fol 39. 2. (t) Debarim Rabba, fol. 237. 2. (u) Zohar in Gen. fol. 112. 3. (w) Shirhashirim Rabba, fol. 11. 4. (x) T. Hieros. Taanith, fol. 63. 4. & 64. 1. & Bab. Sanhed. fol. 97. 2. Matthew 3:3 For this is he that was spoken of,.... These are not the words of the Baptist himself, as in Joh_1:23 but of the Evangelist, who cites and applies to John a passage in the Prophet Isaiah, Isa_40:3 and that very pertinently, since that "chapter" is a prophecy of the Messiah. The consolations spoken of in Isa_40:3, were to be in the days of the king Messiah, as a writer of note (y) among the Jews observes. The Messiah is more expressly prophesied of in Isa_40:9 as one that should appear to the joy of his people, and "come with a strong hand", vigorously prosecute his designs, faithfully perform his work, and then receive his reward; he is spoken of under the "character" of a "shepherd", who would tenderly discharge the several parts of his office as such, which character is frequently given to the Messiah in the Old Testament: now the person spoken of in Isa_40:3 was to be his harbinger to go before him, proclaim and make ready for his coming; and what is said of him agrees entirely with John the Baptist, as the character given of him, the voice of one crying, Βοωντος, lowing like an ox; which expresses the austerity of the man, the roughness of his voice, the severity of his language; that he called aloud and spoke out, openly, publicly, and freely; and that he delivered himself in preaching with a great deal of zeal and fervency. The place where he preached was "in the wilderness", that is, of Judea, where he is said before, in Mat_3:1 to come preaching. The doctrine he preached was, prepare ye the way of the Lord, make his paths straight, which is best explained by what is said before, in Mat_3:2 repent ye, for the kingdom of heaven is at hand. The Lord whom ye have sought, the Messiah whom you have expected, is just coming, he will quickly appear; prepare to meet him by repentance, and receive him by faith, relinquish your former notions and principles, correct your errors, and amend your lives, remove all out of the way which may be offensive to him. The allusion is to a great personage being about to make his public appearance or entrance; when a harbinger goes before him, orders the way to be cleared, all impediments to be removed, and everything got ready for the reception of him. (y) R. David Kimchi in Isa. xl. 1. Matthew 3:4 The same John had his raiment,.... The Evangelist goes on to describe this excellent person, the forerunner of our Lord, by his raiment; the same John of whom Isaiah prophesied, and who came preaching the doctrine in the place and manner before expressed, had his raiment of camel's hair; not of camel's hair softened and dressed, which the Talmudists (z) call צמר גמלים "camel's wool"; of which wool of camels and of hares, the Jews say (a) the coats were made, with which God clothed Adam and Eve; and which being spun to a thread, and wove, and made a garment of, they call (b) חמילה, and we "camlet"; for this would have been too fine and soft for John to wear, which is denied of him, Mat_11:8 but either of a camel's skin with the hair on it, such was the "rough garment", or "garment of hair", the prophets used to wear, Zec_13:4 or of camels hair not softened but undressed; and so was very coarse and rough, and which was suitable to the austerity of his life, and the roughness of his ministry. And it is to be observed he appeared in the same dress as Elijah or Elias did, 2Ki_1:8 in whose spirit and power he came, and whose name he bore, Luk_1:17. And a leathern girdle about his loins; and such an one also Elijah was girt with, 2Ki_1:8 and which added to the roughness of his garment, though it shows he was prepared and in a readiness to do the work he was sent about. And his meat was locusts and wild honey; by the "locusts" some have thought are meant a sort of fish called "crabs", which John found upon the banks of Jordan, and lived upon; others, that a sort of wild fruit, or the tops of trees and plants he found in the wilderness and fed on, are designed; but the truth is, these were a sort of creatures "called locusts", and which by the ceremonial law were lawful to be eaten, see Lev_11:22. The Misnic doctors (c) describe such as are fit to be eaten after this manner; "all that have four feet and four wings, and whose thighs and wings cover the greatest part of their body, and whose name is חגב "a locust."'' For it seems they must not only have these marks and signs, but must be so called, or by a word in any other language which answers to it, as the commentators (d) on this passage observe; and very frequently do these writers speak (e) of locusts that are clean, and may be eaten. Maimonides (f) reckons up "eight" sorts of them, which might be eaten according to the law. Besides, these were eaten by people of other nations, particularly the Ethiopians (g), Parthians (h), and Lybians (i). And wild honey: this was honey of bees, which were not kept at home, but such as were in the woods and fields; of this sort was that which Jonathan found, and eat of, 1Sa_14:25 now the honey of bees might be eaten, according to the Jewish laws (k), though bees themselves might not. (z) Misn. Negaim. c. 11. sect. 2. & Kilaim, c. 9. sect. 1. Talmud, Bab. Menachot, fol. 39. 2. (a) Bereshit Rabba, fol. 18. 2. (b) T. Hieros. Nedarim, fol. 40. 3. (c) Misn. Cholin. c. 3. sect. 7. (d) Maimon. & Bartenora in ib. (e) Misn. Beracot, c. 6. sect. 3. Terumot. c. 10. sect. 9. & Ediot. c. 7. sect. 2. & 8. 4. (f) Maacolot Asurot, c. 1. sect. 21. (g) Plin. Nat. Hist. l. 6. c. 30. Alex. ab Alex. l. 3. c. 11. Ludolph. Hist. Ethiop. l. 1. c. 13. (h) Plin. Nat. Hist. l. 11. c. 29. (i) Hieron. adv. Jovinian. fol. 26. Tom. 2. (k) Moses Kotzensis Mitzvot Tora precept. neg. 132. Matthew 3:5 Then went out to him Jerusalem,.... The uncommon appearance of this person, the oddness of his dress, the austerity of his life, together with the awfulness and importance of his doctrine, and the novelty of the ordinance of baptism he administered, and the Jews having had no prophet for some hundreds of years, and imagining he might be the Messiah, quickly drew large numbers of people to him. Some copies read "all Jerusalem": that is, the inhabitants of that city, a very large number of them; and "all Judea", a great number of people from all parts of that country. "All" is here put for "many". And all the region round about Jordan; multitudes from thence, which seems to be the same country with that which is called "beyond Jordan", Mat_4:25 and is distinguished from Judea as here. The Septuagint in 2Ch_4:17 use the same phrase the Evangelist does here, and likewise in Gen_13:10. Matthew 3:6 And were baptized of him,.... The place where they were baptized of him was, "in Jordan"; some copies read, "in the river Jordan", as in Mar_1:5. As to the name of this river, and the etymology of it, the Jews say (l) it was so called, שיורד מדן "because it descended" from Dan, i.e. Leshem Dan, or Pamias, which they say is a cave at the head of it. It was in John's time and long after a considerable river, a river to swim in; we (m) read that "Resh Lakish הוה סחי בירדנא was swimming in Jordan." And elsewhere (n), that one day "R. Jochanan was swimming in Jordan." Also it was a river for boats and ships to pass in, so that it was a navigable river; hence we read (o) of עריבת הירדן "the boat of Jordan", and of ships in it, and of such and such things being forbidden to be carried over Jordan in a ship (p); particularly, "a man might not take the water of the sin offering, and the ashes of the sin offering, and carry them over Jordan in a ship.'' Pliny (q), Pausanias (r), Solinus (s), and others, speak of it as a very considerable and delightful river; see Jos_3:15. The Christians of Christ's time are called by the Jews, in a way of contempt, apostates, that received the doctrine of baptism, and were טבולים בירדן "dipped in Jordan" (t). The manner in which they were baptized by him was by immersion or plunging them in the water: this may be concluded from the signification of the word βαπτιζω where used, which in the primary sense of it signifies to dip or plunge; from the place in which they were baptized, "the river Jordan"; and from John's constant manner of baptizing elsewhere, who chose places for this purpose, where and because there was there much water; see Joh_1:28. The character of the persons baptized by him is this, they were such as were confessing their sins. They were called to repentance by John's ministry, and had the grace of it bestowed upon them; being thoroughly convinced of sin, and truly sorry for it, they were ready to acknowledge and confess it to God and men; and such an abiding sense they had of it upon their minds, that they continued doing it: they were not only confessing their sins before baptism, which engaged John to administer it to them; since we find afterwards he refused to admit others, because of their want of repentance and fruits meet for it; but also whilst they were going into the water, and when they came up out of it, so full were they of a sense of sin, and so ready to own it. Even in baptism itself there is a tacit confession and acknowledgment of sin, for it represents the sufferings and death of Christ which were for sin, into which persons are baptized, and profess to be dead to sin thereby; and also the resurrection of Christ for justification from sin, which obliges the baptized person to walk in newness of life, see Rom_6:3 besides, in this ordinance believers are led to the blood of Christ, both for the cleansing and remission of their sins, which suppose filth and guilt, Act_22:16 and Act_2:38. Now this is the character given of the very first persons that were baptized by John, and ought surely to be attended to, by us; and as much care as possible should be taken, that none but such as have a true sense of sin, and are brought to an humble and hearty acknowledgment of it, be admitted to this ordinance. (l) T. Bab. Becorot. fol. 55. 1. Kimchi in Josh. xix. 47. (m) T. Bab. Yoma, fol. 9. 2. (n) T. Bab. Bava Metzia, fol. 84. 1. (o) T. Hieros. Sabbat. fol. 7. 1. Midrash Kohelet, fol. 64. 2. (p) T. Bab. Yebamot, fol. 116. 2. Chagiga, fol. 23. 1. Sabbat. fol. 60. 2. Maimon. Hilch. Parah Adumah, c. 10. sect. 2. & Bartenora in Misn. Parah, c. 9. sect. 6. (q) Nat. Hist. l. 5. c. 15. (r) L. 5. p. 29. (s) Polyhist. c. 48. (t) Cosri, p. 3. sect. 65. p. 241. Ed. Buxtorf. Matthew 3:7 But when he saw many of the Pharisees,.... This being the first place in which mention is made of the Pharisees and Sadducees, it may not be amiss to give some account of them once for all, and to begin with the Pharisees, and first with their name. Some derive this word from פרץ pharatz to "divide", to "make a breach", from whence Phares had his name Gen_38:29 so Jerom (u), who observes, that "the Pharisees, who separated themselves from the people as righteous persons, were called "divisi, the divided."'' And in (w) another place, "because the Pharisees were "divided" from the Jews on account of some superfluous observations, they also took their name from their disagreement.'' Origen (x) seems to refer to this etymology of the word, when he says, "the Pharisees, according to their name, were διηρημενοι τινες και στασιωδεις, certain divided and seditious persons.'' And true it is, that this sect often meddled with the affairs of the government, and were very ambitious of being concerned therein. Josephus (y) observes of queen Alexandra, that she governed others, and the Pharisees governed her; hence, though they were in great esteem with the people, they were rather dreaded than loved by the government. Others derive this name from פרש "Pharas" to "expand", or "stretch out"; either because they made broad their phylacteries, and enlarged the borders of their garments; or because they exposed themselves to public notice, did all they could to be seen of men, prayed in the corners of the streets, had a trumpet blown before them when they gave alms, chose the uppermost rooms at feasts, and the chief seats in the synagogues, greetings in the markets, and to be called of men "Rabbi": all which to be sure are their just characters. Others derive it from the same word, as signifying to "explain" or "expound"; because it was one part of their work, and in which they excelled, to expound the law; but this cannot be the reason of their general name, because there were women Pharisees as well as men, who cannot be thought to be employed in that work. The more generally received opinion is, that this name is taken from the above word, as signifying to "separate"; because they separated themselves from the men and manners of the world, to the study of the law, and to a greater degree of holiness, at least in pretence, than other persons. They were strict observers of the traditions of the elders; are said, to hold both fate and free will; they owned the resurrection of the dead, and that there were angels and spirits, in which they differed from the Sadducees. Or rather they have their name from פרס, which signifies "a reward"; they being stiff defenders of the doctrine of rewards and punishments in a future state, which the Sadducees denied. The Talmudic writers (z) say, there were "seven" sorts of them, and if it would not be too tedious to the reader, I would give the names of them; and the rather, because some of them seem to tally with the complexion and conduct of the Pharisees mentioned in the scriptures. There were then, 1. פרוש שיכמי the "Shechemite Pharisee", who does as Shechem did; is circumcised, not on God's account, or for his glory, or because circumcision is a command of his, but for his own profit and advantage, and that he may get honour from men. 2. פרוש ניקפי "the dashing Pharisee"; who walks gently, the heel of one foot touching the great toe of the other; and scarce lifts up his feet from the earth, so that he dashes them against the stones, and would be thought hereby to be in deep meditation. 3. פרוש קיזאי the "Pharisee letting blood"; who makes as if he shut his eyes, that he may not look upon women, and so runs and dashes his head against the wall, till the blood gushes out, as though a vein was opened. 4. פרוש מדוכיא the "depressed Pharisee"; who went double, or bowed down, or as others render the phrase, "the mortar Pharisee"; either because he wore a garment like a mortar, with the mouth turned downwards; or a hat resembling such a vessel; so that he could not look upward, nor on either side, only downward, or right forward. 5. פרוש מה חובתי ואעשנה the Pharisee, that said, what is my duty and I will do it? the gloss upon it is, teach me what is my duty, and I will do it: Lo! this is his excellency, if he is not expert in the prohibitions and niceties of the commands, and comes to learn; or thus, what is more to be done and I have not done it? so that he shows himself, or would appear as if he had performed all. 6. פרוש יראה "the Pharisee of fear"; who does what he does from fear of punishment. 7. פרוש אהבה "the Pharisee of love"; who does what he does from love; which the gloss explains thus: for the love of the reward of the commandment, and not for the love of the commandment of his Creator; though they say of all these there is none to be beloved, but the Pharisee of love. When this sect first began, and who was the first author of it, is not easy to say; it is certain there were great numbers of them in the times of John the Baptist, and of Christ, and for some time after. The Jews say (a), that when the temple was destroyed the second time, the Pharisees increased in Israel. Next let us consider the Sadducees, who they were, and from whence they sprung. These have their name not from צדיק "Saddik righteous" (b), or צדק "Sedek righteousness", being self justitiaries; for though they were, yet this would not have distinguished them from the Pharisees, who were likewise such; but from צדוק Sadok or Saduk, a disciple of Antigonus, a man of Socho (c). The occasion of this new sect was this; Antigonus, among the instructions he gave to his scholars, had this saying; "be not as servants who serve their master for the sake of reward; but be ye as servants that serve their master not for the sake of reward, and let the fear of God be upon you.'' Which, when Sadok and a fellow scholar, whose name was Baithos, or Baithus, heard, not rightly understanding him, concluded that there was no future state of rewards and punishments; which notion they broached and had their followers, who from the one were called Sadducees, and sometimes from the other Baithuseans: these men held the Scriptures only, rejecting the traditions of the elders; they denied fate, and ascribed all to free will; they affirmed that there is no resurrection of the dead; that the soul dies with the body; that there is no future state after this life, and that there are neither angels nor spirits. Now when "John saw" or observed "many" of both these sects "come to his baptism"; not merely to see it administered, led thither by the novelty of the thing; but to submit to it, to which they might be induced by that very great character of a very holy good man, which John had got among the people; and they were desirous of being thought so too, and therefore desired to be baptized by him; but he knowing the men and their manners, said unto them; addressed them in a very severe style, quite contrary to their expectation, and the opinion the people had of them, O generation of vipers! It seems their parents before them were vipers, and they their offspring were like them, in hypocrisy and malice. The viper appears very beautiful outwardly, but is full of poison; it looks harmless and innocent, as if it neither could nor would do any hurt, its teeth being hid, but is a most deadly and hurtful creature: so these men, though they made specious pretences to religion and holiness, yet were full of the deadly poison of hypocrisy, malice, and error. A very disagreeable salutation this must be to men, who were desirous of being reckoned very religious, and who boasted of, and trusted in, their being the seed of Abraham; when they were the children of the devil, the seed of the old serpent, and the offspring of the worst of men, and in whom was verified the proverb, like father like son. John proceeds and asks, saying, "who hath warned you to flee from the wrath to come?" who has suggested this to you? from whom have ye received this hint? who has pointed out the way to you to escape divine vengeance, or the ruin which will quickly come upon you? for by wrath to come is not meant hell fire, everlasting destruction, from which baptism could not save them; but temporal calamity and destruction, the wrath which in a little time came upon that nation to the uttermost, for rejecting the Messiah, and the Gospel dispensation; from which they might have been saved, had they given credit to Jesus as the Messiah, though only with a bare assent; and had they entered into the kingdom of heaven, or Messiah, the Gospel dispensation, by receiving its doctrines, and submitting to its ordinances, though only externally. (u) Trad. Heb. in Gen. fol. 72. D. Tom. 3. (w) Adv. Luciferian. fol. 49. K. Tom. 2. so Tertullian. praescript. Haeret. c. 45. (x) Comment. in Joan. p. 115. Ed. Huet. (y) De Bello Jud. l. 1. c. 5. sect. 2. (z) T. Hieros. Beracot, fol. 14. 2. & Sota fol. 20. 3. Bab. Sota, fol. 22. 2. eight sorts are reckoned in Abot R. Nathan, c. 37. fol. 8. 4. (a) T. Bab. Bava Bathra, fol. 60. 2. (b) So Epiphanius contr. Haeres. l. 1. Haeres. 14. Hieron. Comment. in Matt. c. 22. l. 3. fol. 30. M. Tom. 9. (c) Abot R. Nathan c. 5. fol. 3. 1. Sepher Cosri orat. 3. fol. 187. 2. & R. Juda Muscatus in ib. Maimon. in Pirk. Abot. c. 1. sect. 3. Juchasin. fol. 15. 2. Ganz. Tzemach David. par. 1. fol. 20. 2. & Bartenora in Misn. Judaim, c. 4. sect. 6. Matthew 3:8 Bring forth therefore fruits,.... That is, if you are truly penitent, if you have a proper sense of sin, and true repentance for it, do such works as are suitable to it, and will show the genuineness of it; for fruits meet for repentance are the same as "works meet for repentance", Act_26:20 and as a tree is known by its fruit, so repentance is known by good works; these are the fruits and effects of repentance, and which are proofs with men of the sincerity of it. Those which follow upon evangelical repentance are such as are mentioned in 2Co_7:11. Now let it be observed, that John insisted upon repentance, and a good conversation, attesting the truth of it as necessary prerequisites to the ordinance of baptism; and so Peter first urged repentance; and then proposed baptism, Act_2:38 from whence one should think it may be rationally and strongly concluded, that none but truly repenting sinners, and such who have given proofs that they are so, are to be admitted to this ordinance. Matthew 3:9 And think not to say within yourselves,.... John knew the sentiments of their minds, and the prevailing opinion they had given into, against which he cautions them; as, that because they were Abraham's seed, they were in a state of salvation, in the favour of God, and had a right to all privileges and ordinances: this they trusted in, and boasted of, and would often think of it within themselves, pleasing themselves with the thoughts of it, and speak of it to others; we have Abraham for our father. The Baptist was aware how ready they would be to object this to him; and therefore prevents their plea from hence in favour of their admission to baptism, by assuring them, that this would have no weight with him, nor give them any right to the ordinance he administered: hence it appears that it is not a person's being born of believing parents that can entitle him to water baptism; or be a reason why it ought to be administered to him: if nothing more than this can be said in his favour, it is a plain case from hence, he ought to be debarred from it. The reason John gives why such a plea as this would be insufficient is, for I say unto you; I assure you of it; you may depend on it as a certain truth, that God is able of these stones to raise up children unto Abraham. To "raise up children" is an Hebrew way of speaking, and the same with שם or להקים זרע to "raise up seed", or a "name" to another, Gen_38:8 and signifies to beget children for another, who are to be called by his name. Some by "the stones" understand the Gentiles, comparable to stones, both for the hardness of their hearts, and their idolatry in worshipping stocks and stones; of and among whom God was able to raise, and has raised up, a spiritual seed to Abraham; who are of the same faith with him, who walk in his steps, and whose father he is: but then it must be supposed, according to this sense, that there were some Gentiles present, since John calls them "these" stones, pointing to some persons or things, that were before him; wherefore I rather think that this phrase is to be taken literally, and that John pointed to some certain stones that were near him, within sight, and which lay upon the banks of Jordan, where he was baptizing; for what is it that the omnipotent God cannot do? He could as easily of stones make men, as make Adam out of the dust of the earth, and then make these men, in a spiritual sense, children of Abraham; that is, believers in Christ, and partakers of his "grace; for if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise", Gal_3:29. So that God stood in no need of these persons, nor had they any reason to boast of their natural descent from Abraham; since this in spiritual matters, and in things relating to the Gospel dispensation, would stand them in no stead, or be of any advantage to them. Matthew 3:10 And now also the axe is laid,.... These words may be rendered, "for now also", and contain in them a reason why they might expect future wrath; why they should bring forth good fruit; and why they should not trust to nor plead their descent from Abraham, because "the axe is now laid": by which is meant, not the Gospel which now began to be preached by John; though this was like an axe laid to the root of, and which cut down, their pride and vanity, their self-confidence and glorying in their righteousness, holiness, carnal wisdom, and fleshly privileges: but rather; the axe of God's judgment and vengeance is here designed, which, because of the certainty and near approach of it, is said to be "now laid"; and that not to some of the branches only, to lop them off, to take away from the Jews some particular privileges, but "to the root" of all their privileges, civil and ecclesiastical; even the covenant which God had made with that people as a nation, who was now about to write "Lo Ammi" upon them; so that henceforward they would have nothing to expect from their being the seed of Abraham, Israelites, or circumcised persons. The time was just at hand, when the Lord would take his "staff Beauty and cut it asunder, that he might break the covenant he had made with all the people", Zec_11:10 in a short time their civil polity and church state would be both at an end. The Romans, who were already among them and over them, would very quickly come upon them, and cut them off root and branch; and utterly destroy their temple, city, and nation: and this ruin and destruction was levelled not at a single tree, a single person, or family only, as Jesse's, or any others, but at the root of the trees: of all the trees of the whole body of the people; for the covenant which was made with them all being broke, and which was their hedge and fence, they were all exposed to the wild boar of the forest. Therefore every tree, every individual person, though one of Abraham's children, and made never such a fair show in the flesh, which bringeth not forth good fruit; does not perform good works from a right principle, to a right end, such as are meet for repentance; particularly, does not believe in the Messiah now ready to be revealed, which is the main and principal work; and does not continue so doing, and thus believing, is hewn down and cast into the fire. Temporal ruin and destruction shall come upon him; he shall not escape divine vengeance here, and shall be cast into everlasting burnings hereafter; which is quite contrary to a notion of theirs, that בזכותי דאברהם "by the merits of Abraham", the Israelites shall be delivered from the fire of hell (d). (d) Zohar in Exod. fol. 34. 4. Matthew 3:11 I indeed baptize you with water,.... These words, at first view, look as if they were a continuation of John's discourse with the Pharisees and Sadducees, and as though he had baptized them; whereas by comparing them with what the other Evangelists relate, see Mar_1:5 they are spoken to the people, who, confessing their sins, had been baptized by him; to whom he gives an account of the ordinance of water baptism, of which he was the administrator, in what manner, and on what account he performed it: I indeed baptize you; or, as Mark says, "I have baptized you"; I have authority from God so to do; my commission reaches thus far, and no farther; I can administer, and have administered the outward ordinance to you; but the inward grace and increase of it, together with the ordinary and extraordinary gifts of the Spirit, I cannot confer. I can, and do baptize, upon a profession of repentance, and I can threaten impenitent sinners with divine vengeance; but I cannot bestow the grace of repentance on any, nor punish for impenitence, either here or hereafter; these things are out of my power, and belong to another person hereafter named: all that I do, and pretend to do, is to baptize with water, or rather in water, as εν υδατι should be rendered. Our version seems to be calculated in favour of pouring, or sprinkling water upon, or application of it to the person baptized, in opposition to immersion in it; whereas the "preposition" is not instrumental, but local, and denotes the place, the river Jordan, and the element of water there, in which John was baptizing: and this he did unto repentance, or "at", or upon "repentance": for so εις may be rendered, as it is in Mat_12:41 for the meaning is not that John baptized them, in order to bring them to repentance; since he required repentance and fruits meet for it, previous to baptism; but that he had baptized them upon the foot of their repentance; and so the learned Grotius observes, that the phrase may be very aptly explained thus: "I baptize you upon the `profession' of repentance which ye make." John gives a hint of the person whose forerunner he was, and of his superior excellency to him: he indeed first speaks of him as one behind him, not in nature or dignity, but in order of time as man; but he that comes after me. John was born before Jesus, and began his ministry before he did; he was his harbinger; Jesus was now coming after him to Jordan from Galilee, to be baptized by him, and then enter on his public ministry: but though he came after him in this sense, he was not beneath, but above him in character; which he freely declares, saying, is mightier than I; not only as he is the mighty God, and so infinitely mightier than he; but in his office and ministry, which was exercised with greater power and authority, and attended with mighty works and miracles, and was followed with the extraordinary gifts of the Spirit. Not to mention the mighty work of redemption performed by him; the resurrection of his own body from the dead; and his exaltation in human nature, above all power, might, and dominion. The Baptist was so sensible of the inequality between them, and of his unworthiness to be mentioned with him, that he seems at a loss almost to express his distance from him; and therefore signifies it by his being unfit to perform one of the most servile offices to him, whose shoes I am not worthy to bear; or as the other Evangelists relate it, "whose shoelatchet I am not worthy to unloose"; which amounts to the same sense, since shoes are unloosed in order to be taken from, or carried before, or after a person; which to do was the work of servants among the Jews. In the Talmud (e) it is asked, "What is the manner of possessing of servants? or what is their service? He buckles his (master's) shoes; he "unlooses his shoes", and "carries them before him to the bath."'' Or, as is elsewhere (f) said, "he unlooses his shoes, or carries after him his vessels (whatever he wants) to the bath; he unclothes him, he washes him, he anoints him, he rubs him, he clothes him, he buckles his shoes, and lifts him up.'' This was such a servile work, that it was thought too mean for a scholar or a disciple to do; for it is (g) said, "all services which a servant does for his master, a disciple does for his master, חוץ מהתרת לו מנעל, "except unloosing his shoes".'' The gloss on it says, "he that sees it, will say, he is a "Canaanitish servant":'' for only a Canaanitish, not an Hebrew servant (h), might be employed in, or obliged to such work; for it was reckoned not only, mean and servile, but even base and reproachful. It is one of their (i) canons; "if thy brother is become poor, and is sold unto thee, thou shalt not make him do the work of a servant; that is, נגאי עבורת של, any reproachful work; such as to buckle his shoes, or unloose them, or carry his instruments (or necessaries) after him to the bath.'' Now John thought himself unworthy; it was too great an honour for him to do that for Christ, which was thought too mean for a disciple to do for a wise man, and too scandalous for an Hebrew servant to do for his master, to whom he was sold; which shows the great humility of John, and the high opinion he had of Christ. It has been controverted whether Christ wore shoes or not; Jerom affirmed that he did not: but it seems from hence that he did; nor were the Jews used to walk barefoot, but on certain occasions. The Baptist points at the peculiar work of this great person, in which he greatly exceeds anything done by him; he shall baptize you with the Holy Ghost, and with fire; referring, either to the extraordinary gifts of the Spirit, to be bestowed on the disciples on the day of Pentecost, of which the cloven tongues, like as of fire, which appeared unto them, and sat upon them, were the symbols; which was an instance of the great power and grace of Christ, and of his exaltation at the Father's right hand. Or rather, this phrase is expressive of the awful judgments which should be inflicted by him on the Jewish nation; when he by his Spirit should "reprove" them for the sin of rejecting him; and when he should appear as a "refiner's fire", and as "fuller's soap"; when "the day of the Lord" should "burn as an oven"; when he should "purge the blood of Jerusalem", his own blood, and the blood of the Apostles and Prophets shed in it, "from the midst thereof, by the spirit of judgment, and by the spirit of burning"; the same with "the Holy Ghost and fire" here, or the fire of the Holy Ghost, or the holy Spirit of fire; and is the same with "the wrath to come", and with what is threatened in the context: the unfruitful trees shall be cut down, and cast into the fire", and the "chaff" shall be burnt with unquenchable fire". And as this sense best agrees with the context, it may the rather be thought to be genuine; since John is speaking not to the disciples of Christ, who were not yet called, and who only on the day of Pentecost were baptized with the Holy Ghost and fire, in the other sense of this phrase; but to the people of the Jews, some of whom had been baptized by him; and others were asking him questions, others gazing upon him, and wondering what manner of person he was; and multitudes of them continued obdurate and impenitent under his ministry, whom he threatens severely in the context. Add to all this, that the phrase of dipping or baptizing in fire seems to be used in this sense by the Jewish writers. In the Talmud (k) one puts the question, In what does he (God,) dip? You will say in water, as it is written, "who hath measured the waters in the hollow of his hand?" Another replies, בנורא טביל, "he dips in fire"; as it is written, "for behold the Lord will come with fire". What is the meaning of טבילותא בנורא, "baptism in fire?" He answers, according to the mind of Rabbah, the root of "dipping in the fire", is what is written; "all that abideth not the fire, ye shall make go" through the water. Dipping in the fire of the law, is a phrase used by the Jews (l). The phrases of "dipping, and washing in fire", are also used by Greek (m) authors. (e) T. Hieros. Kiddushin, fol. 59. 4. Maimon. & T. Bartenora in Misu. Kiddushin, c. 1. sect. 3. (f) T. Bab. Kiddushin, fol. 22. 2. Maimon. Hilch. Mechirah, c. 2. sect. 2. (g) T. Bab. Cetubot, fol. 96. 1. Maimon. Talmud Torn, c. 5. sect. 8. (h) Maimon. Hilch. Abadim, c. 1. sect. 7. (i) Moses Kotzensis Mitzvot Torah, precept. neg. 176. (k) T. Bab. Sanhedrim, fol. 39. 1. (l) Tzeror Hammor. fol. 104. 4. & 142. 3. & 170. 1. (m) Moschi Idyll. 1. Philostrat, Vit. Apollon, l. 3. c. 5. Matthew 3:12 Whose fan is in his hand,.... The Jews had their hand fans, and which were like a man's hand; their names were מגוב מעבר מורה; which, as Maimonides says (n), were three sorts of instruments used in the floor, in form of a man's hand; with which they cleansed the wheat and barley from the straw; and their names differ according to their form: some have many teeth, and with them they cleanse the wheat at the end of the work; and there are others that have few teeth, no more than three, and with these they purge the wheat at first, from the thick straw. By the "fan", here is meant, either the Gospel which Christ was just ready to publish; by which he would effectually call his chosen people among the Jews, and so distinguish and separate them from others, as well as purify and cleanse them, or rather the awful judgment of God, which Christ was ready to execute, and in a short time would execute on the unbelieving and impenitent Jews: hence it is said to be "in his hand"; being put there by his Father, who "hath committed all judgment to the Son". That this is the meaning of the "Baptist", seems evident, since "fanning" is always, when figuratively taken, used for judgments, Isa_41:16. By "his floor", is meant the land of Israel, where he was born, brought up, and lived; of which the Lord says, "O my threshing, and the corn of my floor!" Isa_21:10. This, he says, "he will thoroughly purge" of all his refuse and chaff, that is, by fanning: so fanning and cleansing, or purging, are joined together, Jer_4:11 so ברר is used for purging by fanning, in the Misnic writings (o). By "his wheat", are meant his elect among the Jews, the chosen of God and precious; so called because of their excellency, purity, usefulness, solidity, and constancy: these he "will gather into his garner"; meaning either some place of protection, where he would direct his people to for safety from that wrath, ruin, and destruction; which should fall upon the Jewish nation; or else the kingdom of heaven, into which he would bring them, by taking them out of the world from the evil to come. By "the chaff", are meant wicked and ungodly persons, such as are destitute of the grace of God, whether professors, or profane; being empty, barren, and unfruitful; and so good for nothing but the fire, which therefore "he will burn with unquenchable fire", of divine wrath and vengeance: an allusion to a custom among the Jews, who, when they purified the increase of their unclean fields, gathered it together in an "area" or floor, in the midst of them, and then sifted it with sieves; one sort with two sieves, another with three, that they might thoroughly purge it, and burnt the chaff and stalks (p); see Isa_5:24. (n) In Misn. Celim. c. 13. sect. 7. Vid. Jarchi & Bartenora in ib. & in Misn. Tibbul. Yom. c. 4. sect. 6. (o) Misn. Sabbat. c. 7. sect. 2. & Gittin, c. 5. sect. 9. (p) Misn. Oholot. c. 18. sect. 2. Matthew 3:13 Then cometh Jesus,.... That is, when John had been some time preaching the doctrine of repentance, and administering the ordinance of baptism; for which, time must be allowed, since he went into all the country about Jordan, and preached unto them, and baptized such large numbers: very probably it might be six months from his first entrance on his ministry; since there was this difference in their age, and so might be in their baptism and preaching. Now when John had given notice of the Messiah's coming, and so had prepared his way; had declared the excellency of his person, the nature of his work, and office, and had raised in the people an expectation of him, then cometh Jesus from Galilee; from Nazareth of Galilee, Mar_1:9 where he had lived for many years, as the Jews (q) themselves own; in great obscurity, in all obedience to God, in subjection to his parents, exercising a conscience void of offence towards God and man, and employing his time in devotion and business: from hence he came to Jordan to John, who was baptizing there; which shows the great humility of Christ, who comes to John, and does not send for him, though John was his servant, and he was his Lord and Master; and also his cheerful and voluntary subjection to the ordinance of baptism, since of himself, of his own accord, he took this long and fatiguing journey; for Nazareth, according to David de Pomis (r), was three days journey from Jerusalem, though somewhat nearer Jordan; the end and design of his coming was to be baptized of him. It may reasonably be inquired what should be Christ's view in desiring to be baptized; it could not be to take away original or actual sin, since he had neither; nor has baptism any such efficacy to do this, in those who have either or both: but, it was to show his approbation of John's baptism, and to bear a testimony of it, that it was from heaven; and also that he himself might receive a testimony both from heaven, and from John, that he was the Son of God and true Messiah, before he entered upon his public ministry, into which he was in some measure initiated and installed hereby; and moreover, to set an example to his followers, and thereby engage their attention and subjection to this ordinance; and, in a word, as he himself says, to fulfil all righteousness. (q) Toldos Jesu, p. 6. (r) Tzemach David, fol. 141. 2. Matthew 3:14 But John forbad him, saying,.... It appears from hence, that John knew Christ before he baptized him, and before he saw the Spirit descending and abiding on him, Joh_1:33 wherefore that was not a signal, whereby he should first know him but whereby his knowledge of him should be confirmed; which knowledge of him he had, not through his kindred to him, or by any conversation he had with him before, but by immediate, divine revelation: upon which account he "forbad him"; refused to administer the ordinance to him; earnestly entreated that he would not insist upon it; desired to be excused being concerned herein: and this he did, partly lest the people should think Christ was not so great a person as he had represented him to be; yea, that he was one of the penitent sinners John had admitted to his baptism; and chiefly because of the majesty and dignity of Christ's person, who he knew stood in no need of such an outward ordinance; and because of his own unworthiness to administer it to him, as is evident from what follows, I have need to be baptized of thee; not with water baptism, which Christ never administered, but with the baptism of the Spirit, which was his peculiar office. Hence we learn, that though John was so holy a man, was filled with the Holy Ghost from his mother's womb, had such large measures of grace, and lived such an exemplary life and conversation; yet was far from thinking, that he was perfect and righteous in himself, but stood in need of Christ, and of more grace from him. He seems surprised that Christ should come to him, and make such a motion to him; when it was his duty and privilege to come to him daily for fresh supplies of grace, and always to trust in him for life and salvation; and comest thou to me? who am of the earth, earthly, when thou art the Lord from heaven; "to me", a poor sinful creature, when thou art the Holy One of God; "to me", who am thy servant, when thou art Lord of all; "to me", who always stand in need of thy grace, when thou art God all sufficient. Matthew 3:15 And Jesus answering, said unto him,.... This is an Hebrew way of speaking, often used in the Old Testament, and answers to ויאמר יען; see Job_3:1. He replied to John, who had made use of very forbidding words, after this manner, suffer it to be so now; let me have my request; do not go on to object, but comply with my desire; let it be done now, immediately, directly, at this present time; do not put me off with any excuse; it is a proper season for it, even "now", since the time is not yet come that I am to baptize with the Holy Ghost; and besides, thus it becometh us to fulfil all righteousness. It became John to administer the ordinance of baptism to Christ, as he was his forerunner, and the only administrator of it, and that he might fulfil the ministry which he had received; and as it became Christ to fulfil all righteousness, moral and ceremonial, and baptism being a part of his Father's will, which he came to do, it became him to fulfil this also. And since it became Christ, it cannot be unbecoming us to submit to this ordinance; and since he looked upon it as a part of righteousness to be fulfilled by him, it ought to be attended to by all those who would be accounted followers of him. Christ having strongly urged the conveniency and equity of the administration of baptism to him, which showed his eager desire after it, and the lowliness of his mind; and John being convinced, and overcome by the force of his reasoning, agrees to his baptism; then he suffered him, i.e. to be baptized in water by him, as he had requested, and accordingly did administer it to him. Matthew 3:16 And Jesus, when he was baptized,.... Christ, when he was baptized by John in the river Jordan, the place where he was baptizing, went up straightway out of the water. One would be at a loss at first sight for a reason why the Evangelist should relate this circumstance; for after the ordinance was administered, why should he stay in the water? what should he do there? Everyone would naturally and reasonably conclude, without the mention of such a circumstance, that as soon as his baptism was over, he would immediately come up out of the water. However, we learn this from it, that since it is said, that he came up out of the water, he must first have gone down into it; must have been in it, and was baptized in it; a circumstance strongly in favour of baptism by immersion: for that Christ should go down into the river, more or less deep, to the ankles, or up to the knees, in order that John should sprinkle water on his face, or pour it on his head, as is ridiculously represented in the prints, can hardly obtain any credit with persons of thought and sense. But the chief view of the Evangelist in relating this circumstance, is with respect to what follows; and to show, that as soon as Christ was baptized, and before he had well got out of the water, lo the heavens were opened: and some indeed read the word "straightway", in connection with this phrase, and not with the words "went up": but there is no need of supposing such a trajection, for the whole may be rendered thus; and Jesus, when he was baptized, was scarcely come up out of the water, but lo, immediately, directly, as soon as he was out, or rather before, the heavens were opened to him; the airy heaven was materially and really opened, parted, rent, or cloven asunder, as in Mar_1:10 which made way for the visible descent of the Holy Ghost in a bodily shape. A difficulty arises here, whether the words, "to him", are to be referred to Christ, or to John; no doubt but the opening of the heavens was seen by them both: but to me it seems that John is particularly designed, since this vision was upon his account, and for his sake, and to him the following words belong; "and he", that is, John, saw the Spirit of God descending like a dove, and lighting upon him: for this is what was promised to John, as a sign, which should confirm his faith in Jesus, as the true Messiah, and which he himself says he saw, and upon which he based the record and testimony he bore to Christ, as the Son of God; see Joh_1:32 not but that the descent of the Holy Ghost in this manner might be seen by Christ, as well as John, according to Mar_1:10. The Spirit of God, here said to descend and light on Christ, is the same, which in the first creation moved upon the face of the waters; and now comes down on Christ, just as he was coming up out of the waters of Jordan, where he had been baptized; and which the Jews (r) so often call המשיח רוח של מלד, "the Spirit of the king Messiah, and the spirit of the Messiah". The descent of him was in a "bodily shape", as Luke says in Luk_3:22 either in the shape of a dove, which is a very fit emblem of the Spirit of God who descended, and the fruits thereof, such as simplicity, meekness, love, &c. and also of the dove-like innocence, humility, and affection of Christ, on whom he lighted; or it was in some other visible form, not expressed, which pretty much resembled the hovering and lighting of a dove upon anything: for it does not necessarily follow from any of the accounts the Evangelists give of this matter, that the holy Spirit assumed, or appeared in, the form of a dove; only that his visible descent and lighting on Christ was ωσει περιστερα, as a dove descends, hovers and lights; which does not necessarily design the form of the creature, but the manner of its motion. However, who can read this account without thinking of Noah's dove, which brought in its mouth the olive leaf, a token of peace and reconciliation, when the waters were abated from off the earth? Give me leave to transcribe a passage I have met with in the book of Zohar (s); "a door shall be opened, and out of it shall come forth the dove which Noah sent out in the days of the flood, as it is written, "and he sent forth the dove", that famous dove; but the ancients speak not of it, for they knew not what it was, only from whence it came, and did its message; as it is written, "it returned not again unto him any more": no man knows whither it went, but it returned to its place, and was hid within this door; and it shall take a crown in its mouth, and put it upon the head of the king Messiah.'' And a little after, the dove is said to abide upon his head, and he to receive glory from it. Whether this is the remains of some ancient tradition, these men studiously conceal, concerning the opening of the heavens, and the descent of the Spirit of God, as a dove, upon the Messiah; or whether it is hammered out of the evangelic history, let the reader judge. (r) Bereshit Rabba, fol. 2. 4. & 6. 3. Vajikra Rabba, fol. 156. 4. Zohar in Gen. fol. 107. 3. & 128. 3. Baal Hatturim in Gen. i. 2. Caphtor Uperah, fol. 113. 2. (s) In Num. fol. 68. 3, 4. Matthew 3:17 And lo, a voice from heaven, saying,.... At the same time the heavens were opened, and the Spirit of God descended as a dove, and lighted on Christ, and whilst it abode upon him, an extraordinary voice was heard; hence the note of attention and admiration, "lo", is prefixed unto it, as before, to the opening of the heavens; being what was unusual and surprising; and as denoting something to be expressed of great moment and importance. The Jews, in order to render this circumstance less considerable, and to have it believed, that these voices from heaven heard in the time of Jesus, and in relation to him were common things, have invented a great many stories concerning בת קול משמים, "the voice", or "the daughter of the voice from heaven"; which they pretend came in the room of prophecy: their (t) words are, "after the death of the latter prophets, Haggai, Zechariah and Malachi, the holy Spirit departed from Israel, and thenceforwards they used "Bath Kol", the "voice". One time they were sitting in the chamber of the house of Guria in Jericho, and there came to them בת קיל משמים, "the voice from heaven", (saying;) there is one here, who is fit to have the Shekinah (or divine majesty) abide on him, as Moses our master; but because his generation was not worthy, therefore the wise men set their eyes on Hillell, the elder; and when he died, they said concerning him, this was a holy man, a meek man, a disciple of Ezra. Again, another time they were sitting in a chamber in Jabneh, and there came to them "the voice from heaven", (saying;) there is one here, who is fit to have the Shekinah dwell on him; but because his generation was not worthy, therefore the wise men set their eyes on Samuel the little.'' I have cited this passage at large, partly because, according to them, it fixes the date and use of "the voice"; and partly, because it affords instances of it, wherefore more need not be mentioned; for, it would be endless to repeat the several things spoken by it; such as encouraging Herod to rebel, and seize his master's kingdom (u); forbidding Ben Uzziel to go on with his paraphrase on the Hagiographa, or holy books, when he had finished his Targum on the prophets (w); declaring the words of Hillell and Shammai to be the words of the living God (x); signifying the conception, birth, and death of (y) persons, and the like; all which seem to be mere fiction and imagination, diabolical delusions, or satanical imitations of this voice, that was now heard, in order to lessen the credit of it. But, to proceed; this extraordinary voice from heaven, which was formed in articulate sounds for the sake of John; and, according to the other Evangelists, was directed to Christ, Mar_1:11 expressed the following words, "this is my beloved Son". "This" person, who had been baptized in water, on whom the holy Spirit now rested, is no other than the Son of God in human nature; which he assumed, in order to be obedient to this, and the whole of his Father's will: he is his own proper "son", not by creation, as angels, and men; nor by adoption, as saints; nor by office, as magistrates; but in such a way of filiation as no other is: he is the natural, essential, and only begotten Son of God; his beloved Son, whom the Father loved from everlasting, as his own Son; the image of himself, of the same nature with him, and possessed of the same perfections; whom he loved, and continued to love in time, though clothed with human nature, and the infirmities of it; appearing in the likeness of sinful flesh; being in his state of humiliation, he loved him through it, and all sorrows and sufferings that attended it. Christ always was, and ever will be considered, both in his person as the Son of God, and in his office as mediator, the object of his love and delight; wherefore he adds, in whom I am well pleased. Jehovah the Father took infinite delight and pleasure in him as his own Son, who lay in his bosom before all worlds; and was well pleased with him in his office relation, and capacity: he was both well pleased in him as his Son, and delighted in him as his servant, Isa_42:1 he was pleased with his assumption of human nature; with his whole obedience to the law; and with his bearing the penalty and curse of it, in the room and stead of his people: he was well pleased with and for his righteousness, sacrifice and atonement; whereby his law was fulfilled, and his justice satisfied. God is not only well pleased in, and with his Son, but with all his people, as considered in him; in him he loves them, takes delight in them, is pacified towards them, and graciously accepts of them. It would be almost unpardonable, not to take notice of the testimony here given to the doctrine of the Trinity; since a voice was heard from the "father" in heaven, bearing witness to "the Son" in human nature on earth, on whom "the Spirit" had descended and now abode. The ancients looked upon this as so clear and full a proof of this truth, that they were wont to say; Go to Jordan, and there learn the doctrine of the Trinity. Add to all this, that since this declaration was immediately upon the baptism of Christ, it shows that his Father highly approved of, and was well pleased with his submission to that ordinance; and which should be an encouraging motive to all believers to follow him in it. (t) T. Bab. Sanhedrim, fol. 11. 1. Sota, fol. 48. 2. Yoma. fol. 9. 2. (u) T. Bab. Bava Bathra, fol. 3. 2. (w) Megilla, fol. 3. 1. (x) T. Hieros. Beracot, fol. 3. 2. (y) T. Bab. Sanhedrim, fol. 22. 1. T. Hieros. Sabbat. fol. 8. 3. The Temptation of Jesus Mat 4:1  Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.  Mat 4:2  And when he had fasted forty days and forty nights, he was afterward an hungred.  Mat 4:3  And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.  Mat 4:4  But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.  Mat 4:5  Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,  Mat 4:6  And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.  Mat 4:7  Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.  Mat 4:8  Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;  Mat 4:9  And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.  Mat 4:10  Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  Mat 4:11  Then the devil leaveth him, and, behold, angels came and ministered unto him.  Jesus Begins His Ministry Mat 4:12  Now when Jesus had heard that John was cast into prison, he departed into Galilee;  Mat 4:13  And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:  Mat 4:14  That it might be fulfilled which was spoken by Esaias the prophet, saying,  Mat 4:15  The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;  Mat 4:16  The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.  Mat 4:17  From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.  Jesus Calls the First Disciples Mat 4:18  And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.  Mat 4:19  And he saith unto them, Follow me, and I will make you fishers of men.  Mat 4:20  And they straightway left their nets, and followed him.  Mat 4:21  And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.  Mat 4:22  And they immediately left the ship and their father, and followed him.  Jesus Ministers to Great Crowds Mat 4:23  And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.  Mat 4:24  And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.  Mat 4:25  And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.  Matthew 4:1 Then was Jesus led up of the Spirit,.... The Evangelist having finished his account of John the Baptist, the forerunner of Christ; of his ministry and baptism; and particularly of the baptism of Christ; when the Holy Ghost came down upon him in a visible and eminent manner; whereby he was anointed for his public work, according to Isa_61:1 proceeds to give a narration of his temptations by Satan, which immediately followed his baptism; and of those conflicts he had with the enemy of mankind before he entered on his public ministry. The occasion, nature, and success of these temptations are here related. The occasion of them, or the opportunity given to the tempter, is spoken of in this and the following verse. In this may be observed the action of the Spirit in and upon Christ; he was led of the Spirit: by "the Spirit" is meant the same spirit of God, which had descended and lighted on him in a bodily shape, with the gifts and graces of which he was anointed, in an extraordinary manner, for public service; of which he was "full", Luk_4:1 not but that he was endowed with the Holy Ghost before which he received without measure from his Father; but now this more eminently and manifestly appeared and by this Spirit was he led; both the Syriac and the Persic versions read, "by the holy Spirit". Being "led" by him, denotes an internal impulse of the Spirit in him, stirring him up, and putting him upon going into the wilderness: and this impulse being very strong and vehement, another Evangelist thus expresses it; "the Spirit driveth him, εκβαλλει thrusts him forth into the wilderness", Mar_1:12 though not against his will; to which was added an external impulse, or outward rapture, somewhat like that action of the Spirit on Philip. Act_8:39. When he is said to be led up, the meaning is, that he was led up from the low parts of the wilderness, where he was, to the higher and mountainous parts thereof, which were desolate and uninhabited. The place where he was led was "into the wilderness", i.e. of Judea, into the more remote parts of it; for he was before in this wilderness, where John was preaching and baptizing; but in that part of it which was inhabited. There was another part which was uninhabited, but by "wild beasts" and here Christ was led, and with these he was, Mar_1:13 all alone, retired from the company of men; could have no assistance from any, and wholly destitute of any supply: so that Satan had a fair opportunity of trying his whole strength upon him; having all advantages on his side he could wish for. The end of his being led there, was to be tempted of the devil: by "the devil" is meant "Satan" the prince of devils, the enemy of mankind, the old serpent, who has his name here from accusing and calumniating; so the Syriac calls him קרצא אכל, the accuser, or publisher of accusations. He was the accuser of God to men, and is the accuser of men to God; his principal business is to tempt, and Christ was brought here to be tempted by him, that he might be tried before he entered on his public work; that he might be in all things like unto his brethren; that he might have a heart as man, as well as power, as God, to succour them that are tempted; and that Satan, whose works he came to destroy, might have a specimen of his power, and expect, in a short time, the ruin of his kingdom by him. The time when this was done was "then"; when Jesus had been baptized by John; when the Holy Ghost descended on him, and he was full of it; when he had such a testimony from his Father of his relation to him, affection for him, and delight in him; "then" was he led, "immediately", as Mark says, Mar_1:12. As soon as all this was done, directly upon this, he was had into the wilderness to be tempted by and to combat with Satan; and so it often is, that after sweet communion with God in his ordinances, after large discoveries of his love and interest in him follow sore temptations, trials, and exercises. There is a very great resemblance and conformity between Christ and his people in these things. Matthew 4:2 And when he had fasted forty days..... As Moses did, when he was about to deliver the law to the Israelites, Exo_34:28 and as Elijah did, when he bore his testimony for the Lord of hosts, 1Ki_19:8 so did Christ, when he was about to publish the Gospel of his grace, and bear witness to the truth. "Forty nights" as well as days, are mentioned; partly to show that these were whole entire days, consisting of twenty four hours; and partly to distinguish this fast of Christ from the common fastings of the Jews, who used to eat in the night, though they fasted in the day: for according to their canons (z), they might eat and drink as soon as it was dark, and that till cock crowing; and others say, till break of day. Maimonides (a) says, they might eat and drink at night, in all fasts, except the ninth of Ab. What is very surprising in this fasting of our Lord, which was made and recorded, not for our imitation, is, that during the whole time he should not be attended with hunger; for it is added, he was afterwards an hungered; that is, as Luke says, "when" the "forty" days "were ended", Luk_4:2 which seized upon him, and is related, both to express the reality of his human nature, which though miraculously supported for so long a time without food, and insensible of hunger, yet at length had appetite for food; and also that very advantageous opportunity Satan had to attack him in the manner he did, with his first temptation. (z) T. Bab. Taanith, fol. 12. 1, 2. Misn. Taanith, c. 1. sect. 5. (a) Hilch. Taanith, c. 5. sect. 5. Matthew 4:3 And when the tempter came to him..... By "the tempter", is meant the devil, see 1Th_3:5 so called, because it is his principal work and business, in which he employs himself, to solicit men to sin; and tempt them either to deny, or call in question the being of God, arraign his perfections, murmur at his providences, and disbelieve his promises. When he is here said to come to Christ at the end of forty days and nights, we are not to suppose, that he now first began to tempt him; for the other Evangelists expressly say, that he was tempted of him forty days, Mar_1:13 but he now appeared openly, and in a visible shape: all the forty days and nights before, he had been tempting him secretly and inwardly; suggesting things suitable to, and taking the advantage of the solitary and desolate condition he was in. But finding these suggestions and temptations unsuccessful, and observing him to be an hungered, he puts on a visible form, and with an articulate, audible voice, he said, if thou be the Son of God; either doubting of his divine sonship, calling it in question, and putting him upon doing so too; wherefore it is no wonder that the children of God should be assaulted with the like temptation: or else arguing from it, "if", or "seeing thou art the Son of God"; for he must know that he was, by the voice which came from heaven, and declared it: and certain it is, that the devils both knew, and were obliged to confess that Jesus was the Son of God, Luk_4:41 by which is meant, not a good, or righteous man, or one dear to God, and in an office; but a divine person, one possessed of almighty power; and therefore, as a proof and demonstration of it, be urges him to command that these stones be made bread, pointing to some which lay hard by; ειπε, "say" but the word, and it will be done. He did not doubt but he was able to do it, by a word speaking; but he would have had him to have done it at his motion, which would have been enough for his purpose; who wanted to have him obedient to him: and he might hope the rather to succeed in this temptation, because Christ was now an hungry; and because he had carried his point with our first parents, by tempting them to eat of the forbidden fruit. Matthew 4:4 But he answered and said, it is written,.... The passage referred to, and cited, is in Deu_8:3 the manner of citing it is what was common and usual with the Jews; and is often to be met with in the Talmudic writings; who, when they produce any passage of scripture, say דכתיב, "as it is written". The meaning of this scripture is; not that as the body lives by bread, so the soul lives by the word of God, and doctrines of the Gospel; though this is a certain truth: or that man lives by obedience to the commands of God, as was promised to the Israelites in the wilderness, and in the land of Canaan; but that God, in satisfying man's hunger, and in supporting and preserving his life, is not tied to bread only, but can make use of other means, and order whatever he pleases to answer these ends; as, by raining manna from heaven, which is mentioned in the passage cited; and therefore there was no occasion to change the nature of things, to turn stones into bread; since that was not so absolutely necessary to the sustenance of life, as that it could not be maintained without it. Our Lord hereby expresses his strong faith and confidence in God, that he was able to support him, and would do it, though in a wilderness, and destitute of supply; whereby he overcame this temptation of Satan. Christ, in this, and some following citations, bears a testimony to, and establishes the authority of the sacred writings; and though he was full of the Holy Ghost, makes them the rule of his conduct; which ought to be observed against those, who, under a pretence of the Spirit, deny the scriptures to be the only rule of faith and practice and at the same time points out to us the safest and best method of opposing Satan's temptations; namely, by applying to, and making use of the word of God. Matthew 4:5 Then the devil taketh him up,.... This was done, not in a visionary way, but really and truly: Satan, by divine permission, and with the consent of Christ, which shows his great humiliation and condescension, had power over his body, to move it from place to place; in some such like manner as the Spirit of the Lord caught away Philip, Act_8:39 he took him up, raised him above ground, and carried him through the air, "into, the holy city": this was Jerusalem; for Luke expressly says, he brought him to Jerusalem, Luk_4:9 called so, because of the presence, worship, and service of God, which had been in it, though then in a great measure gone; and according to the common notions of the Jews, who say (b) Jerusalem was more holy than any other cities in the land, and that because of the Shekinah. The inscription on one side of their shekels was ירושלם עיר הקדש, "Jerusalem, the holy city" (c). Satan frequents all sorts of places; men are no where free from his temptations; Christ himself was not in the holy city, no nor in the holy temple; hither also he had him, and setteth him upon a pinnacle, or "wing of the temple". In this place (d) the Jews set James, the brother of Christ, and from it cast him down headlong: this was the ακρον "the summit", or "top" of it; and intends either the roof encompassed with battlements, to keep persons from falling off; or the top of the porch before the temple, which was 120 cubits high; or the top of the royal gallery, built by Herod, which was of such an height, that if a man looked down from it, he soon became dizzy (e). The view Satan had in setting him here appears in the next verse. (b) Bemidbar Rabba, fol. 183. 4. & Maimon. Hilch. Beth. Habechirah, c. 7. sect. 14. & 6. 16. (c) Waserus de Antiq. Numm. Heb. l. 2. c. 5. (d) Euseb. Eccl. Hist. l. 2. c. 23. (e) Joseph. Antiq. Jud. l. 15. c. 14. Matthew 4:6 And saith unto him, if thou be the Son of God,.... He addresses him after the same manner as before; if, or seeing, thou art the Son of God, show thyself to be so; give proof of thy sonship before all the priests which are in and about the temple, and before all the inhabitants of Jerusalem; cast thyself down that is, from the pinnacle of the temple: for since thou art the Son of God, no hurt will come to thee; thou wilt be in the utmost safety; and this will at once be a full demonstration to all the people, that thou art the Son of God: for hither Satan brought him, hoping to have got an advantage of him publicly; otherwise, had his view only been to have got him to cast himself down from any place of eminence, and so to have destroyed himself, he might have set him upon any other precipice; but he chose to have it done in the sight of the people, and in the holy city, and holy place. Let it be observed, that Satan did not offer to cast him down himself; for this was not in his power, nor within his permission, which reached only to tempt; and besides, would not have answered his end; for that would have been his own sin, and not Christ's: accordingly, we may observe, that when he seeks the lives of men, he does not attempt to destroy them himself, but always puts them upon doing it. To proceed, Satan not only argues from his divine power, as the Son of God, that he would be safe in casting himself down; but observing the advantageous use Christ made of the scriptures, transforms himself into an angel of light, and cites scripture too, to encourage him to this action; assuring him of the protection of angels. The passage cited is Psa_91:11 which expresses God's tender care and concern for his people, in charging the angels with the guardianship and preservation of them, in all their ways, that they might be secured from sin and danger. It does not appear that Satan was wrong in the application of this passage to Christ; for since it respects all the righteous in general, why not Christ as man? the head, as well as the members? And certain it is, that angels had the charge of him, did watch over him, and were a guard about him; the angels of God ascended, and descended on him; they were employed in preserving him from Herod's malice in his infancy; they ministered to him here in the wilderness, and attended him in his agony in the garden: but what Satan failed in, and that wilfully, and wickedly, was, in omitting that part of it, to keep thee in all thy ways; which he saw was contrary to his purpose, and would have spoiled his design at once; and also in urging this passage, which only regards godly persons, in the way of their duty, to countenance actions which are out of the way of a man's calling, or which he is not called unto; and which are contrary to religion, and a tempting God. Satan before tempted Christ to distrust the providence of God, and now he tempts him to presume upon it: in like manner he deals with men, when he argues from the doctrines of predestination and providence to the disuse of means, for their good, either for this life, or that which is to come; and if he tempted the Son of God to destroy himself, it is no wonder that the saints should be sometimes harassed with this temptation. Matthew 4:7 Jesus saith unto him, it is written again,.... Christ takes no notice of the false and wrong citation of scripture made by the devil, nor of any misapplication of it; but mildly replies, by opposing another passage of scripture to him, Deu_6:16 ye shall not tempt the Lord your God, thereby tacitly showing, that he had produced scripture to a very wrong purpose, since that could never contradict itself; and also, that for a person to neglect the ordinary means of safety, and to expect, that as God can, so he will, preserve without the use of such means, is a tempting him. The Hebrew word תנסו "tempt", as Manasseh ben (f) Israel observes, is always taken in an ill part, and is to be understood of such who would try the power, goodness, or will of God. And which, as it is not fitting it should be done by any man, so not by himself; and perhaps he hereby intimates too, that he himself was God; and therefore as it was not right in him to tempt God the Father, by taking such a step as Satan solicited him to; nor would it be right in any other; so it was iniquitous in the devil to tempt him who was God over all, blessed for ever. (f) Conciliat. in Deut. Quaest. 3. p. 223. Matthew 4:8 Again, the devil taketh him up into an exceeding high mountain,.... That is, he took him off from the pinnacle of the temple, and carried him through the air, to one of the mountains which were round about Jerusalem; or to some very high mountain at a greater distance; but what mountain is not certain; nor can it be known; nor is it of any moment; it has been said (g) to be Mount Lebanon: here he sheweth him all the kingdoms of the world, and glory of them. By "all the kingdoms of the world" are meant, not only the Roman empire, as Dr. Lightfoot thinks, though that was, to he sure, the greatest in the world at that time; but all the kingdoms in the whole world, which subsisted in any form, whether within, or independent of the Roman empire; or whether greater or lesser: and by "the glory of them", is meant, the riches, pomp, power, and grandeur of them. Now the view which Satan gave Christ of all this, was not by a representation of them in a picture, or in a map, or in any geographical tables, as (h) some have thought; since to do this there was no need to take him up into a mountain, and that an exceeding high one; for this might have been done in a valley, as well as in a mountain: and yet it could not be a true and real sight of these things he gave him; for there is no mountain in the world, from whence can be beheld anyone kingdom, much less all the kingdoms of the world; and still less the riches, glory, pomp, and power of them: but this was a fictitious, delusive representation, which Satan was permitted to make; to cover which, and that it might be thought to be real, he took Christ into an high mountain; where he proposed an object externally to his sight, and internally to his imagination, which represented, in appearance, the whole world, and all its glory. Xiphilinus (i) reports of Severus, that he dreamed, he was had by a certain person, to a place where he could look all around him, and from thence he beheld πασαν μεν την γην, πασαν δε την θαλασσαν "all the earth, and also all the sea"; which was all in imagination. Satan thought to have imposed on Christ this way, but failed in his attempt. Luke says, this was done in a moment of time, in the twinkling of an eye; as these two phrases are joined together, 1Co_15:52 or "in a point of time". The word στιγμη, used by Luk_4:5 sometimes signifies a mathematical point, which Zeno says (k) is the end of the line, and the least mark; to which the allusion may be here, and designs the smallest part of time that can be conceived of. Antoninus the emperor uses the word, as here, for a point of time; and says (l), that the time of human life, and the whole present time, is but στιγμη a point. Would you know what a moment, or point of time is, according to the calculation of the Jewish doctors, take the account as follows; though in it they differ: a moment, say they (m), is the fifty six thousandth, elsewhere (n), the fifty eight thousandth, and in another place (o), the fifty three thousandth and eight hundredth and forty eighth, or, according to another account (p), eighty eighth part of an hour. If this could be thought to be a true and exact account of a moment, or point of time, it was a very short space of time indeed, in which the devil showed to Christ the kingdoms of this world, and their glory; but this is not more surprising than his vanity, pride, and impudence, in the following verse. (g) Vid. Fabricii Bibliograph. Antiq. c. 5. p. 137. (h) Vid. Fabricium, ibid. & Grotium in loc. (i) Apud Fabricium, ib. (k) Vid. Laertium in Vit. Zenou. (l) De seipso, l. 2. c. 17. & l. 6. c. 36. (m) T. Hieros. Beracot, fol. 2. 4. (n) T. Bab Beracot. fol. 7. 1. (o) Avoda Zara, fol. 4. 1. (p) T. Bab. Beracot, fol. 7. 1. Matthew 4:9 And saith unto him, all these things will I give thee.... This is more fully and strongly expressed by the Evangelist Luke. Luk_4:6. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me, and to whomsoever I will, I give it--all shall be thine. In which words he sets up himself to be the God of this world, and the sovereign disposer of it: he pretends it was delivered to him by the true God, who had left it to his arbitrary disposal; and that he could invest Christ with the power and government of it, and put him in possession of all its glory, and make good and support his title to it, and interest in it. Never was such monstrous arrogance expressed as this; when this poor, proud, wretched creature, has not the disposal, at his pleasure, of anyone single thing; no not the least in the whole universe. He could not touch, neither Job's person, nor any of his substance, without divine permission; nor enter into an herd of swine without Christ's leave; and yet had the front to make an offer of the whole world, as if he had a despotic power over it; and that upon this horrid and blasphemous condition, if thou wilt fall down and worship me. This was the highest degree of effrontery and impudence. The devil is not content to be worshipped by men, but seeks for adoration from the Son of God: this opens at once his proud, ambitious, and aspiring views, to be as God himself; for with nothing less can he be satisfied. Matthew 4:10 Then saith Jesus to him, get thee hence, Satan..... In Luk_4:8 it is "get thee behind me": and so some copies read here, and is expressive of indignation and abhorrence; see Mat_16:23 rebuking his impudence, and detesting his impiety: he had borne his insults and temptations with great patience; he had answered him with mildness and gentleness; but now his behaviour to him was intolerable, which obliged him to show his resentment, exert his power and authority, and rid himself at once of so vile a creature; giving this reason for it; for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. The place referred to is in Deu_6:13 thou shalt fear the Lord thy God, and serve him: to fear the Lord, and to worship him, is the same thing. Worship includes both an internal and external reverence of God: the word "only" is not in the original text, but is added by our Lord; and that very justly; partly to express the emphasis which is on the word "him"; and in perfect agreement with the context, which requires it; since it follows, ye shall not go after other Gods. Moreover, not to take notice of the Septuagint version, in which the word "only" is also added, Josephus (q), the Jewish historian, referring to this law, says, because God is one, και δει τουτον σεβεσθαι μονον, "therefore he only is to be worshipped". And Aben Ezra (r), a Jewish writer, explaining the last clause in the verse, and thou shalt swear by his name, uses the word "only"; and which indeed, of right, belongs to every clause in it. The meaning of our Lord in citing it is; that since the Lord God is the alone object of worship, it was horrid blasphemy in Satan to desire it might be given to him, and which could not be done without the greatest impiety. (q) Antiq. Jud. l. 3. c. 5. sect. 5. (r) In Deut. vi. 13. Matthew 4:11 Then the devil leaveth him,.... In Luk_4:13 it says, when the devil had ended all the temptation, he departed from him for a season, or until a season. That is, having tempted him with all sorts of temptations, and tried him every way to no purpose; having gone through, and finished the whole scheme and course of temptations he had devised, without success; and having orders from Christ to depart, which he was obliged to obey, leaves him for a while, till another opportunity of tempting him in some other way should offer; or till the time came, when he should be so far able to get the advantage of him, as to bruise his heel, or bring him to the dust of death; see Joh_14:30 and when he was gone, better company came in his room; behold, angels came and ministered to him. They came to him in a visible, human form, as they were used to do under the Old Testament dispensation, and that after the temptation was over; after Satan was foiled, and was gone; that it might appear that Christ alone had got the victory over him, without any help or assistance from them. When they were come, they "ministered to him"; that is, they brought him food of their own preparing and dressing, as they formerly did to Elijah, 1Ki_19:5 to satisfy his hunger, and refresh his animal spirits; which had underwent a very great fatigue during this length of time, in which he fasted, and was tempted by Satan. Thus, as the angels are ministring spirits to the heirs of salvation, both in a temporal and in a spiritual sense, Heb_1:14 so they were to Christ. Nothing is more frequent with the Jews than to call the angels מלאכי השרת "ministring angels": it would be needless and endless to refer to particular places. Matthew 4:12 Now, when Jesus had heard that John was cast into prison,.... John was cast into prison by Herod; the reason of it may be seen in Mat_14:3. The prison into which he was cast, according to Josephus (s), was the castle of Machaeras: here he continued some time before he was put to death; for from hence he sent two disciples to Jesus, to know if he was the Messiah, Mat_11:2. Now when Jesus heard of this his imprisonment, he departed into Galilee; not so much on account of safety, or for fear of Herod, but to call his disciples, who lived in that country. (s) Antiq. l. 18. c. 7. Matthew 4:13 And leaving Nazareth,.... Where he was educated, and had lived many years together; and where he preached first to the good liking of the people, who wondered at the gracious words that proceeded out of his mouth: though afterwards they were so much displeased with him, that they thrust him out of their city; and intended to have destroyed him, by casting him down headlong from the brow of an hill; and which seems to be the reason of his leaving this city; see Luk_4:16 he came and dwelt in Capernaum a city of Galilee. Luk_4:31 which is upon the sea-coast by the sea of Tiberias, or Genesareth in the borders of Zabulon and Nephthalim: it bordered on both these tribes; it signifies "the village of consolation" (t); and so it was, whilst the consolation of Israel dwelt there. The Jews speak very evilly of it: no doubt because it was the dwelling place of Christ; and because there might be some in it who believed in him: they represent the inhabitants of it as very great sinners, heretics, and dealers in magic art. Chanina, the brother's son of R. Joshua, they say (u), went to Capernaum, and the heretics did something to him; according to the gloss, they bewitched him: and elsewhere (w) explaining the words in Ecc_7:26 Who so pleaseth God,....; this, they say, is Chananiah, the brother's son of R. Joshua; and "the sinner"; these are the "children", or inhabitants of Capernaum. Thus they show their spite against the very place in which Christ dwelt. (t) Vid. Benjamin Tudelens. Itinerar. p. 37. & L'Empereur, not. in ib. & Hieron. in Mar. i. 21. & Origen. Comment. in Matt. p. 317. vol. 1. Ed. Huet. (u) Midrash Koheleth. fol. 63. 1. (w) Ib. fol. 77. 1. Matthew 4:14-15 That it might be fulfilled which was spoken,.... Christ's dwelling in Capernaum accomplished a prophecy of the prophet Isa_9:1 and he went and dwelt there, that it might be fulfilled which he had spoken: the meaning of which prophecy is (x), that as those parts of the land of Israel, there mentioned, had suffered much by Tiglathpileser, who had carried them captive, 2Ki_15:29 and is "the vexation" referred to; so they should be honoured, and made very glorious, by the presence and conversation of the Messiah among them, and which now had its literal fulfilment: for Christ now came and dwelt in Capernaum, which lay between the lands and upon the borders both of Zabulon and Nephthalim; was situated by the sea of Tiberias, beyond Jordan, and in, "Galilee of the nations"; the upper Galilee, which had in it people of other nations besides Jews. The ancient Jews expected the Messiah to make his first appearance in Galilee; which expectation must be grounded on this prophecy; for so they say (y) expressly, "the king Messiah shall be revealed בארעא דגליל, "in the land of Galilee."'' And in another place (z) explaining Isa_2:19 they paraphrase it thus, ""for fear of the Lord"; this is the indignation of the whole world: and for the "glory of his majesty"; this is the Messiah; when he ariseth to shake terribly the earth, when he shall arise and be revealed בארעא דגליל, "in the land of Galilee": because that this is the first place to be destroyed in the holy land; therefore he shall be revealed there the first of all places.'' Here Jesus, the true Messiah, made his first appearance publicly; here he called his disciples, and began his ministry. (x) See my treatise upon the "Prophecies of the Messiah", &c. p. 147, &c. (y) Zohar in Gen. fol. 74. 3. (z) Ib. in Exod. fol. 3. 3. & 88. 3. Matthew 4:16 The people which sat in darkness,.... The inhabitants of Galilee, who sat or "walked", as in Isaiah; that is, continued in spiritual darkness, in ignorance, blindness, error, and infidelity, "saw great light"; Christ himself, who came a light into the world; he conversed with them, preached unto them, and opened the eyes of their understandings to behold his glory, and to know him, and salvation by him. And to them which sat in the region and shadow of death: the same persons who sit in darkness, sit also in the region of death; for such are dead in trespasses and sins: where there is no spiritual light, there is no spiritual life, and such are in danger of the second death; but the happiness of these people was, that to them "light is sprung up", like the rising sun, and this without their asking or seeking for: Christ, the sun of righteousness, arose upon them, without any desert, desire, or expectation of theirs, with healing in his wings; and cured them of their darkness and deadness, turned them from darkness to light, and caused them to pass from death to life. "Light" is not only a character under which Christ frequently goes in the New Testament, see Joh_1:4 but is one of the names by which the Messiah was known under the Old Testament; see Dan_2:22 and which the Jews give unto him: says R, Aba (a) Serungia, "and the light dwelleth with him"; this is the king Messiah. The note of R. Sol. Jarchi on these words, "send forth thy light", is, the king Messiah; who is compared to light, according to Psa_132:17 the days of the Messiah are by them said to (b) be ימי אורה "days of light"; and so these Galilaeans found them to be; as all do, to whom the Gospel of Christ comes with power and demonstration of the Spirit. And these days of light first begun in the land of Zabulon which, according to Philo the Jew (c), was "sumbolon fwtov, "a symbol of light"; since (adds he) its name signifies the nature of night; but, the night removing, and departing, light necessarily arises.'' As did, in a spiritual sense, here, when Christ the light arose. (a) Bereshith Rabba, fol. 1. 3. & Echa Rabbati, fol. 50. 2. (b) Baal Hatturim in Gen. fol. 2. 2. (c) De Somniis, p. 1113. Matthew 4:17 From that time Jesus began to preach and to say,.... Not from the time he dwelt in Capernaum; for he had preached in Nazareth before he came there, Luk_4:16 nor from the time of John's being cast into prison; for he had preached, and made disciples, who were baptized by his orders, before John's imprisonment, Joh_3:22 Joh_4:1 but from the time that Satan left tempting him; as soon as that combat was over, immediately he went into Galilee, began to preach, and called his disciples. The words with which he began his ministry are the same with which John begun his; which shows the entire agreement between them, in that they not only preached the same doctrine, but in the same words; See Gill on Mat_3:2. Matthew 4:18 And Jesus walking by the sea of Galilee,.... Not for his recreation and diversion, or by accident: but on purpose to look out for, and call some, whom he had chosen to be his disciples. And as he was walking about, to and fro, he "saw two" persons; and as soon as he saw them, he knew them to be those he had determined to make his apostles: and these are described by their relation to each other, "brethren"; not merely because they were of the same nation, or of the same religion, or of the same employ and business of life, but because they were of the same blood; and by their names, "Simon called Peter, and Andrew his brother". Simon is the same name with שמעון, "Simeon"; and so he is called, Act_15:14 and which, in the Jerusalem dialect, is read סימון, "Simon". His surname "Peter", which was afterwards given him by Christ, Mat_16:18 is Greek, and answers to "Cephas", signifying a "rock": though this name is to be met with in the Talmudic (d) writings, where we read of R. Jose, בר פיטרס, "bar Petros". This his surname is added here, to distinguish him from Simon, the Canaanite. The name of his brother Andrew is generally thought to be Greek; though some have derived it from נדר, "to vow", and is also to be observed in the writings of the Jews (e); where mention is made of R. Chanina, בר אנדריי bar Andrei. They are further described by the work they were at, or business they were employed in, casting a net into the sea; either in order to catch fish in it, or to wash it, Luk_5:2 and the reason of their so doing is added; "for they were fishers". Of this mean employment were the very first persons Christ was pleased to call to the work of the ministry; men of no education, who made no figure in life, but were despicable and contemptible: this he did, to make it appear, that they were not qualified for such service of themselves; that all their gifts and qualifications were from him; to show his own power; to confound the wisdom of the wise; and to let men see, that none ought to glory in themselves, but in him. The Jews have a notion of the word of God and prophecy being received and embraced only by such sort of persons: says R. Isaac Arama (f), "his word came to heal all, but some particular persons only receive it; and who of all men are of a dull under standing, דייגים עבדי הים, "fishermen, who do business in the sea": this is what is written; "they that go down to the sea in ships, that do business in great waters, these see the works of the Lord": these seem not indeed fit to receive anything that belongs to the understanding, because of their dulness; and yet these receive the truth of prophecy and vision, because they believe his word.'' I cannot but think, that some respect is had to these fishers, in Eze_47:10 "it shall come to pass that fishers shall stand upon it": that is, upon, or by the river of waters, said in Eze_47:8 to "issue out toward the east country, and go down into the desert": which both R. Jarchi and Kimchi understand of the sea of Tiberias; the same with the sea of Galilee, by which Christ walked; and where he found these fishers at work, and called them. See also Jer_16:16 (d) T. Hieros. Moed Katon, fol 82. 4. Avoda Zara, fol 42. 3. (e) T. Hieros. Megilla, fol. 75. 2. & Geracot, fol. 2. 3. (f) Apud Galatin. de Arcan. Cathol. ver. l. 3. c. 5. p. 119. & Crocium de Messia Thes. 213. p. 62, 63. Matthew 4:19 And he saith unto them, follow me,.... These two brethren had been the disciples of John, as Theophylact thinks, and which seems agreeable to Joh_1:35 and though through John's pointing out Christ unto them, they had some knowledge of him, and conversation with him, yet they abode with him but for that day, Joh_1:37 and afterwards returned to their master; and upon his imprisonment, betook themselves to their former employment: from whence Christ now calls them to be his disciples, saying "follow me", or "come after me": that is, be a disciple of mine; see Luk_14:27. And to encourage them to it, makes use of this argument; "and", or "for", I "will make you fishers of men": you shall be fishers still, but in a higher sense; and in a far more noble employment, and to much better purpose. The net they were to spread and cast was the Gospel, see Mat_13:47 for Christ made them not דייגי תורה, "fishers of the law", to use the words of Maimonides (g), but fishers of the Gospel. The sea into which they were to cast the net was first Judea, and then the whole world; the fish they were to catch were the souls of men, both among Jews and Gentiles; of whose conversion and faith they were to be the happy instruments: now none could make them fishers in this sense, or fit them for such service, and succeed them in it, but Christ; and who here promises it unto them. (g) Hilcot. Talmud. Torah, c. 1. sect. 12. so Dr. Lightfoot cites the phrase, but in Ed. Amsterd. it is דיני תורה, "the judgments of the law". Matthew 4:20 And they straightway left their nets,.... That is, as soon as he had called them, they left their worldly employment, and followed him; they gave up themselves to his service, and became his disciples; they not only left their "nets", but their fishing boats, and fishing trade, and all that belonged to it, even all their substance; and also their relations, friends, and acquaintance, see Mat_19:27 which shows what a mighty power went along with the words and call of Christ; and what a ready, cheerful, and voluntary subjection this produces, wherever it takes place. Matthew 4:21 And going on from thence, he saw other two,.... When he had gone but a little way further, Mar_1:19 he spied two other persons he was looking for, and had designed to call to the office of apostleship; and these are also described as "brethren", and by name, James, the son of Zebedee, and John his brother. The Jews make mention in their writings (h), of one ר יעקב בר זבדי, "R. James, the son of Zebedee": which Capellus (i) conjectures is the very same person here mentioned: but the James they speak of as a disciple of Jesus, they call יעקב מינאה, "James the heretic" (k); who, they say, was of the village of Secaniah, and sometimes of the village of Sama. His brother's name was John, who was the Evangelist, as well as Apostle: these were in a ship with Zebedee their father. Men of this name, and sons of men of this name, were very common among the Jewish Rabbins; but neither this man, nor his sons, were masters or doctors in Israel; for such Christ chose not for his apostles. It seems to be the same name with Zebadiah, 1Ch_27:7 these, with him, were "mending their nets", which were broken, and needed repairing; and perhaps being poor, could not afford to buy new ones: this shows their industry and diligence, and may be a pattern and example to persons, closely to attend the business of their calling, whilst the providence of God continues them in it. And he called them: from their employment, to follow him, and become his disciples; and no doubt gave them the same promise and encouragement he had given the two former. (h) T. Hieros. Yebamot, fol. 9. 4. & Maaser Sheni, fol. 55. 2. Trumot. fol. 45. 2. Sheviith. fol. 35. 1. Bereshith Rab. fol. 31. 4. & 36. 2. (i) Spicilegium in loc. (k) T. Bab. Megilla, 23. 1. Avoda Zara, fol 17. 1. & 27. 2. & 28. 1. Cholin. fol. 84. 1. T. Hieros. Sabbat. fol. 14. 4. & Abvoda Zara, fol. 40. 4. Midrash Kohelet, fol. 62. 4. & 77. 1. Juchasin, fol. 41. 1. Matthew 4:22 And they immediately left the ship,.... More is expressed here than before, for they not only left their nets, but their ship too; which was of much more value; nay, even "their father" also, "with the hired servants", Mar_1:20 and so complied with the call of Christ to his people, Psa_45:10 and thereby proved, that they were sincerely his followers, Luk_14:26 and might expect the gracious promise of Christ to be made good unto them, Mat_19:28. Matthew 4:23 And Jesus went about all Galilee,.... Having called four of his disciples, he took a tour throughout Galilee; a country mean and despicable, inhabited by persons poor, illiterate, vile, and wicked: such had the first fruits of Christ's ministry, and messages of his grace; which shows the freeness, sovereignty, and riches, of his abounding goodness. He went about "all" this country, both upper and nether Galilee, which was very populous: Josephus says (l), there were two hundred and four cities and towns in it; he means, which were places of note, besides villages. He went about, not like Satan, seeking the destruction of men; but as one that went along with him says, "doing good", Act_10:38, both to the bodies and souls of men; for he was teaching in their synagogues, and preaching the Gospel of the kingdom. The places where he taught were "their synagogues": he did not creep into private houses, as the Pharisees then, and false apostles afterwards did; but he appeared openly, and declared his doctrine in places of public worship; where the Jews met together for divine service, to pray, read the Scriptures, and give a word of exhortation to the people; for though they had but one temple, which was at Jerusalem, they had many synagogues, or meeting places, all over the land: here Christ not only prayed and read, but "preached"; and the subject matter of his ministry was, "the Gospel of the kingdom": that is, the good news of the kingdom of the Messiah being come, and which now took place; wherefore he exhorted them to repent of, and relinquish their former principles; to receive the doctrines, and submit to the ordinances of the Gospel dispensation: he also preached to them the things concerning the kingdom of heaven; as that except a man be born again, he cannot see it; and unless he has a better righteousness than his own, he cannot enter into it: he was also healing all manner of sickness, and all manner of disease among the people. It is in the Greek text, "every sickness and every disease"; that is, all sorts of maladies, disorders and distempers, which attend the bodies of men; and is another instance, besides Mat_3:5 in which the word "all", or "every", is to be taken in a limited and restrained sense, for "some", or "some of all sorts"; which teaches us how to understand those phrases, when used in the doctrine of redemption by Christ. (l) In vita ejus. Matthew 4:24 And his fame went throughout all Syria,.... For his ministry and miracles, especially the latter; wherefore they brought to him, that is, out of Syria, the sick. Syria was in some respects reckoned as the land of Israel, though in others not. "The (m) Rabbins teach, that in three respects Syria was like to the land of Israel, and in three to the countries with out the land: the dust defiled, as without the land; he that sold his servant to (one in) Syria, was as if he sold him to one without the land; and he that brought a bill of divorce from Syria, as if he brought it from without the land: and in three things it was like to the land of Israel; it was bound to tithes, and to the observance of the seventh year; and he that would go into it, might go into it with purity and he that purchased a field in Syria, was as if he had purchased one in the suburbs of Jerusalem.'' All sick people, that were taken with divers diseases and torments. This expresses in general, the grievous and tormenting diseases with which the persons were afflicted, who were brought to Christ for healing: some particular ones follow; and those which were possessed with devils; in body as well as in mind; of which there were many instances, permitted by God on purpose, that Christ might have an opportunity of showing his power over those evil spirits. And those which were lunatic; either melancholy persons, or mad and distracted men; that retired from the conversation of men, into fields or desert places: or such, whose disorders were influenced by the change of the moon; such as those who are troubled with the falling sickness; so the Greeks (n) call such persons σεληνιαζο- μενους the word here used by the Evangelist. And those that had the palsy. These were each of them such disorders, as were incurable by the art of medicine; or for which rarely, and with great difficulty, any manner of relief could be obtained; and he healed them; without any means, by a word speaking; which showed him more than a man, and truly and properly God. (m) T. Bab. Gittin, fol. 8. 1. 2. vid. Maimon. Hileb. Tumath Meth. c. 11. sect. 6. (n) Vid. Fabricii Bibl. Graec. vol. 2. l. 3. c. 26. p. 656-658. Matthew 4:25 And there followed him great multitudes of people,.... Some on one account, and some on another; some out of good will, others out of ill will; some for the healing of their bodies, others for the good of their souls; some to see his miracles, others to hear his doctrine; and what with one and another, the concourse of people that followed him was greater than that which followed John. The Greek word for "multitude" is adopted into the Talmudic language, and is often used by the doctors; who have a tradition to this purpose, that אין אוכלוסא פחותה מששים רבוא, "there is no multitude less than sixty myriads" (o); but we are not to imagine, that when here, and elsewhere, a multitude is said to follow, or attend on Christ, that he had such a number of people after him as this; only that the number was very large. The places from whence they came are particularly mentioned, as "from Galilee"; where he had called his disciples, had been preaching the Gospel, and healing all manner of diseases; and therefore it is not to be wondered at that he should have a large number of followers from hence. This country was divided into (p) three parts: "There was upper Galilee, and nether Galilee, and the valley from Capharhananiah and upwards: all that part which did not bring forth sycamine trees was upper Galilee, and from Capharhananiah downwards: all that part which did bring forth sycamine trees was nether Galilee; and the coast of Tiberias was the valley.'' Frequent mention is made in the Talmudic (q) writings of upper Galilee, as distinct from the other. And from Decapolis; a tract of land so called, from the "ten cities" that were in it; and which, according to Pliny (r) were these following; Damascus, Opoton, Philadelphia, Raphana, Scythopolis, Gadara, Hippondion, Pella, Galasa, and Canatha; see Mar_5:20 "And from Jerusalem"; the metropolis of the whole land; for his fame had reached that great city, and there were some there, curious and desirous to see him, and hear him; though he was got into those distant and obscure parts. And from Judea; from the other parts of it: and from beyond Jordan; which was a distinct country of itself, known by the name of Peraea; so called, perhaps, from περαν, the word here translated, "from beyond". It is to be observed, that here are three countries distinctly mentioned, Galilee, Judea, and "beyond Jordan"; which was the division of the land of Israel; of these three lands the Talmudists often speak. "It is a tradition of the Rabbins (s), that in three countries they intercalate the year; Judea, and beyond Jordan, and Galilee.'' Again (t), "There are three lands, that are obliged to the removing of fruits; Judea, and beyond Jordan, and Galilee.'' Once more (u), "There are three countries for celebration of marriages, Judea, and "beyond Jordan", and Galilee.'' The account which (w) Maimonides gives of these three countries is this; "The land of Judea, all of it, the mountain, the plain, and the valley, are one country beyond Jordan, all of it, the plain of Lydda, and the mountain of the plain of Lydda, and from Betheron to the sea, are one country: Galilee, all of it, the upper and nether, and the coast of Tiberias, are one country.'' The country beyond Jordan was not so much esteemed as what was properly the land of Canaan, or Israel; for the Jews (x) say, "the land of Israel is holier than all lands; because they bring out of it the sheaf, the first fruits, and the showbread, which they do not bring from other lands: the land of Canaan is holier than beyond Jordan; the land of Canaan is fit to be the habitation of the Shekinah; beyond Jordan is not.'' This, they say (y), was not the land flowing with milk and honey. (o) T. Bab. Beracot, fol. 58. 1. (p) Misn, Sheviith. c. 9. sect. 2. (q) T. Bab. Bava Kama, fol. 80. 1. Cetubot, fol. 67. 2. & Succa, fol. 27. 2. & 28. 1. Zohar in Gen. fol. 129. 3. (r) Nat. Hist. l. 5. c. 18. (s) T. Bab. Sanhedrim, fol. 11. 2. (t) Misn. Sheviith. c. 9. sect. 2. (u) Misn. Cetubot, c. 13. sect. 10. (w) Hilch. Shemittah, c. 7. sect. 9. (x) Bemidbar Rabba, sect. 7. fol. 188. 3. Maimon. Beth Habechira, c. 7. sect. 12. (y) Misn. Biccurim, c. 1. sect. 10. The Sermon on the Mount Mat 5:1  And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:  The Beatitudes Mat 5:2  And he opened his mouth, and taught them, saying,  Mat 5:3  Blessed are the poor in spirit: for theirs is the kingdom of heaven.  Mat 5:4  Blessed are they that mourn: for they shall be comforted.  Mat 5:5  Blessed are the meek: for they shall inherit the earth.  Mat 5:6  Blessed are they which do hunger and thirst after righteousness: for they shall be filled.  Mat 5:7  Blessed are the merciful: for they shall obtain mercy.  Mat 5:8  Blessed are the pure in heart: for they shall see God.  Mat 5:9  Blessed are the peacemakers: for they shall be called the children of God.  Mat 5:10  Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.  Mat 5:11  Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.  Mat 5:12  Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.  Salt and Light Mat 5:13  Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.  Mat 5:14  Ye are the light of the world. A city that is set on an hill cannot be hid.  Mat 5:15  Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.  Mat 5:16  Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.  Christ Came to Fulfill the Law Mat 5:17  Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.  Mat 5:18  For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.  Mat 5:19  Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.  Mat 5:20  For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.  Anger Mat 5:21  Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:  Mat 5:22  But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.  Mat 5:23  Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;  Mat 5:24  Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.  Mat 5:25  Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.  Mat 5:26  Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.  Lust Mat 5:27  Ye have heard that it was said by them of old time, Thou shalt not commit adultery:  Mat 5:28  But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.  Mat 5:29  And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.  Mat 5:30  And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.  Divorce Mat 5:31  It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:  Mat 5:32  But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.  Oaths Mat 5:33  Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:  Mat 5:34  But I say unto you, Swear not at all; neither by heaven; for it is God's throne:  Mat 5:35  Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.  Mat 5:36  Neither shalt thou swear by thy head, because thou canst not make one hair white or black.  Mat 5:37  But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.  Retaliation Mat 5:38  Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:  Mat 5:39  But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.  Mat 5:40  And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.  Mat 5:41  And whosoever shall compel thee to go a mile, go with him twain.  Mat 5:42  Give to him that asketh thee, and from him that would borrow of thee turn not thou away.  Love Your Enemies Mat 5:43  Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.  Mat 5:44  But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;  Mat 5:45  That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.  Mat 5:46  For if ye love them which love you, what reward have ye? do not even the publicans the same?  Mat 5:47  And if ye salute your brethren only, what do ye more than others? do not even the publicans so?  Mat 5:48  Be ye therefore perfect, even as your Father which is in heaven is perfect.  Matthew 5:1 And seeing the multitudes,.... The great concourse of people that followed him from the places before mentioned, he went up into a mountain; either to pray alone, which was sometimes his custom to do, or to shun the multitude; or rather, because it was a commodious place for teaching the people: and when he was set: not for rest, but in order to teach; for sitting was the posture of masters, or teachers, see Mat_13:2 Luk_4:20. The form in which the master and his disciples sat is thus described by Maimonides (z). "The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, היה הרב יושב "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.'' With respect to this latter custom, the Talmudists say (a), that "from the days of Moses, to Rabban Gamaliel (the master of the Apostle Paul), they did not learn the law, unless standing; after Rabban Gamaliel died, sickness came into the world, and they learnt the law sitting: hence it is a tradition, that after Rabban Gamaliel died, the glory of the law ceased.'' His disciples came unto him; not only the twelve, but the company, or multitude, of his disciples, Luk_6:17 which he made in the several places, where he had been preaching; for the number of his disciples was larger than John's. (z) Hilch. Talmud Torah, c. 4. sect. 2. (a) T. Bab. Megilla, fol. 21. 1. Vid. Misn. Sota, c. 9. sect. 15. & Jarchi, Maimon, & Bartenora in ib. Matthew 5:2 And he opened his mouth,.... He spoke with a clear and strong voice, that all the people might hear him; and with great freedom, utterance, and cheerfulness, and things of the greatest moment and importance; and taught them; not his disciples only, but the whole multitude, who heard him with astonishment; see Mat_7:28. Some things in the following discourse are directed to the disciples in particular, and others regard the multitude in general. Matthew 5:3 Blessed are the poor in spirit,.... Not the poor in purse, or who are so with respect to things temporal: for though God has chosen and called many, who are in such a condition of life, yet not all; the kingdom of heaven cannot be said to belong to them all, or only; but such as are poor in a spiritual sense. All mankind are spiritually poor; they have nothing to eat that is fit and proper; nor any clothes to wear, but rags; nor are they able to purchase either; they have no money to buy with; they are in debt, owe ten thousand talents, and have nothing to pay; and in such a condition, that they are not able to help themselves. The greater part of mankind are insensible of this their condition; but think themselves rich, and increased with goods: there are some who are sensible of it, who see their poverty and want, freely acknowledge it, bewail it, and mourn over it; are humbled for it, and are broken under a sense of it; entertain low and mean thoughts of themselves; seek after the true riches, both of grace and glory; and frankly acknowledge, that all they have, or hope to have, is owing to the free grace of God. Now these are the persons intended in this place; who are not only "poor", but are poor "in spirit"; in their own spirits, in their own sense, apprehension, and judgment: and may even be called "beggars", as the word may be rendered; for being sensible of their poverty, they place themselves at the door of mercy, and knock there; their language is, "God be merciful"; their posture is standing, watching, and waiting, at wisdom's gates, and at the posts of her door; they are importunate, will have no denial, yet receive the least favour with thankfulness. Now these are pronounced "blessed", for this reason, for theirs is the kingdom of heaven; not only the Gospel, and the ministration of it, which belongs to them. "The poor have the Gospel preached": it not only reaches their ears, but their hearts; it enters into them, is applied unto them, they receive and embrace it with the utmost joy and gladness; but eternal glory, this is prepared for them, and given to them; they are born heirs of it, have a right unto it, are making meet for it, and shall enjoy it. Matthew 5:4 Blessed are they that mourn,.... For sin, for their own sins; the sin of their nature, indwelling sin, which is always working in them, and is a continual grief of mind to them; the unbelief of their hearts, notwithstanding the many instances, declarations, promises, and discoveries of grace made unto them; their daily infirmities, and many sins of life, because they are committed against a God of love, grace, and mercy, grieve the Spirit, and dishonour the Gospel of Christ: who mourn also for the sins of others, for the sins of the world, the profaneness and wickedness that abound in it; and more especially for the sins of professors, by reason of which, the name of God, and ways of Christ, are evil spoken of: who likewise mourn under afflictions, spiritual ones, temptations, desertions, and declensions; temporal ones, their own, which they receive, either more immediately from the hand of God, or from men; such as they endure for the sake of Christ, and the profession of his Gospel; and who sympathize with others in their afflictions. These, how sorrowful and distressed soever they may appear, are blessed for they shall be comforted: here in this life, by the God of all comfort, by Christ the comforter; by the Spirit of God, whose work and office it is to comfort; by the Scriptures of truth, which are written for their consolation; by the promises of the Gospel, through which the heirs of promise have strong consolation; by the ordinances of it, which are breasts of consolation; and by the ministers of the word, who have a commission from the Lord to speak comfortably to them; and then are they comforted, when they have the discoveries of the love of God, manifestations of pardoning grace, through the blood of Christ, and enjoy the divine presence: and they shall be comforted hereafter; when freed from all the troubles of this life, they shall be blessed with uninterrupted communion with Father, Son, and Spirit, and with the happy society of angels and glorified saints. Isa_61:1 seems to be referred to, both in this, and in the preceding verse. Matthew 5:5 Blessed are the meek,.... Who are not easily provoked to anger; who patiently bear, and put up with injuries and affronts; carry themselves courteously, and affably to all; have the meanest thoughts of themselves, and the best of others; do not envy the gifts and graces of other men; are willing to be instructed and admonished, by the meanest of the saints; quietly submit to the will of God, in adverse dispensations of providence; and ascribe all they have, and are, to the grace of God. Meekness, or humility, is very valuable and commendable. The Jews, though a proud, haughty, and wrathful people, cannot but speak in its praise: "Wisdom, fear, and meekness, say (b) they, are of high esteem; but ענוה, "meekness", is greater than them all.'' They had two very considerable doctors in the time of Christ, Hillell and Shammai; the one was of a meek, the other of an angry disposition: hence, say they (c), "Let a man be always meek as Hillell, and let him not be angry as Shammai.'' Here meekness is to be considered, not as a moral virtue, but as a Christian grace, a fruit of the Spirit of God; which was eminently in Christ, and is very ornamental to believers; and of great advantage and use to them, in hearing and receiving the word; in giving an account of the reason of the hope that is in them; in instructing and restoring such, who have backslidden, either in principle or practice; and in the whole of their lives and conversations; and serves greatly to recommend religion to others: such who are possessed of it, and exercise it, are well pleasing to God; when disconsolate, he comforts them; when hungry, he satisfies them; when they want direction, he gives it to them; when wronged, he will do them right; he gives them more grace here, and glory hereafter. The blessing instanced, in which they shall partake of, is, they shall inherit the earth; not the land of Canaan, though that may be alluded to; nor this world, at least in its present situation; for this is not the saints' rest and inheritance: but rather, the "new earth", which will be after this is burnt up; in which only such persons as are here described shall dwell; and who shall inherit it, by virtue of their being heirs of God, and joint heirs with Christ; whose is the earth, and the fulness thereof. Though some think heaven is here designed, and is so called, partly for the sake of variety of expression, from Mat_5:3 and partly in allusion to the land of Canaan, a type of it; and may be called an earth, or country, that is an heavenly one, in opposition to this earthly one; as the heavenly Jerusalem is opposed to the earthly one, and which will be a glorious inheritance. The passage, referred to is Psa_37:11. (b) Piske Tosaphot Yebamot, art. 196. (c) T. Bab. Sabbat. fol. 30. 2. Matthew 5:6 Blessed are they which do hunger and thirst,.... Not after the riches, honours, and pleasures of this world, but after righteousness; by which is meant, not justice and equity, as persons oppressed and injured; nor a moral, legal righteousness, which the generality of the Jewish nation were eagerly pursuing; but the justifying righteousness of Christ, which is imputed by God the Father, and received by faith. To "hunger and thirst" after this, supposes a want of righteousness, which is the case of all men; a sense of want of it, which is only perceived by persons spiritually enlightened; a discovery of the righteousness of Christ to them, which is made in the Gospel, and by the Spirit of God; a value for it, and a preference of it to all other righteousness; and an earnest desire after it, to be possessed of it, and found in it; and that nothing can be more grateful than that, because of its perfection, purity, suitableness, and use: happy souls are these, for they shall be filled: with that righteousness, and with all other good things, in consequence of it; and particularly with joy and peace, which are the certain effects of it: or, "they shall be satisfied", that they have an interest in it; and so satisfied with it, that they shall never seek for any other righteousness, as a justifying one, in the sight of God; this being full, perfect, sufficient, and entirely complete. Matthew 5:7 Blessed are the merciful,.... Who show mercy to the bodies of men, to those that are poor, indigent, and miserable, in their outward circumstances; by both sympathizing with them, and distributing unto them; not only making use of expressions of pity and concern; but communicating with readiness and cheerfulness, with affection and tenderness, and with a view to the glory of God: who also show mercy to the souls of men, by instructing such as are ignorant, giving them good counsel and advice: reproving them for sin, praying for them, forgiving injuries done by them, and by comforting those that are cast down. To show mercy is very delightful to, and desirable by God; it is what he requires, and is one of the weightier matters of the law; it is very ornamental to a child of God, and what makes him more like to his heavenly Father. The happiness of such persons is this, that they shall obtain mercy; from man, whenever they are attended with any uncomfortable circumstances of life; כל מרחם מרחמין עליו, "whoever is merciful", men show mercy to him (d): and from God, through Christ; which is free, sovereign, abundant, and eternal. Men are said to obtain this, when they are regenerated, and called by grace; and when they have a discovery, and an application, of the forgiveness of their sins: but here, it seems to design those supplies of grace and mercy, which merciful persons may expect to find and obtain, at the throne of grace, to help them in time of need; and who shall not only obtain mercy of God in this life, but in the world to come, in the great day of the Lord; for which the Apostle prayed for Onesiphorus, 2Ti_1:18. (d) Maimon. Hilch. Mattanot Anayim. c. 10. sect. 2. Matthew 5:8 Blessed are the pure in heart,.... Not in the head; for men may have pure notions and impure hearts; not in the hand, or action, or in outward conversation only; so the Pharisees were outwardly righteous before men, but inwardly full of impurity; but "in heart". The heart of man is naturally unclean; nor is it in the power of man to make it clean, or to be pure from his sin; nor is any man in this life, in such sense, so pure in heart, as to be entirely free from sin. This is only true of Christ, angels, and glorified saints: but such may be said to be so, who, though they have sin dwelling in them, are justified from all sin, by the righteousness of Christ, and are "clean through the word", or sentence of justification pronounced upon them, on the account of that righteousness; whose iniquities are all of them forgiven, and whose hearts are sprinkled with the blood of Jesus, which cleanses from all sin; and who have the grace of God wrought in their hearts, which, though as yet imperfect, it is entirely pure; there is not the least spot or stain of sin in it: and such souls as they are in love with, so they most earnestly desire after more purity of heart, lip, life, and conversation. And happy they are, for they shall see God; in this life, enjoying communion with him, both in private and public, in the several duties of religion, in the house and ordinances of God; where they often behold his beauty, see his power and his glory, and taste, and know, that he is good and gracious: and in the other world, where they shall see God in Christ, with the eyes of their understanding; and God incarnate, with the eyes of their bodies, after the resurrection; which sight of Christ, and God in Christ, will be unspeakably glorious, desirable, delightful, and satisfying; it will be free from all darkness and error, and from all interruption; it will be an appropriating and transforming one, and will last for ever. Matthew 5:9 Blessed are the peace makers,.... Not between God and man, for no man can make his own peace with God; nor can any mere creature, angels, or men, make it for him; Christ, in this sense, is the only peace maker: but between men and men; and such are they, who are of peaceable dispositions themselves; live peaceably with all men, and with one another, as their relation obliges to, and their mutual comfort requires; and with the men of the world; and who are ready, willing, and very serviceable, in composing differences, and making peace between their fellow creatures and fellow Christians. The Jews speak very highly, and much, in the commendation of peace making; they reckon this among the things which shall be of use to a man, both in this, and the other world. "These are the things, (say they (e),) the fruit of which a man enjoys in this world, and his lot or portion remains for him in the world to come; honouring father and mother, liberality, והבאת שלום בין אדם לחבירו, "and making peace between a man and his neighhour."'' This, they say (f), Aaron was much disposed to. "Moses used to say, let justice break through the mountain; but Aaron loved peace, and pursued it, and made peace between a man and his neighhour, as is said, Mal_2:6'' Hence that saying of Hillell (g), "be thou one of the disciples of Aaron, who loved peace, and followed after it; he loved men, and brought them to the law.'' Now of such persons it is said, that they shall be called the children of God; that is, they are the children of God by adopting grace, which is made manifest in their regeneration; and that is evidenced by the fruits of it, of which this is one; they not only shall be, and more manifestly appear to be, the sons of God hereafter; but they are, and are known to be so now, by their peaceable disposition, which is wrought in them by the Spirit of God; whereby they become like to the God of peace, and to Christ, the great and only peacemaker, and so are truly sons of peace. (e) Misn. Peah. c. 1. sect. 1. T. Bab. Sabbat. fol. 127. 1. & Kiddushin. fol. 40. 1. (f) T. Bab. Sanhedrim, fol. 6. 2. Vid. Abot. R. Nathan, c. 12. fol. 4. 2. (g) Pirke Abot. c. 1. sect. 12. Matthew 5:10 Blessed are they which are persecuted,.... Not for any crimes they have done, for unrighteousness and iniquity, as murderers, thieves, and evildoers, but for righteousness sake: on account of their righteous and godly conversation, which brings upon them the hatred and enmity of the men of the world: for saints, by living righteously, separate themselves from them, and profess themselves not to belong to them; their religious life sets a brand upon, and distinguishes other persons; yea, it reproves and condemns their wicked lives and practices; and this fills them with wrath against them, and puts them on persecuting them: or by "righteousness" may be meant, a righteous cause, the cause of Christ and his Gospel; for by making a profession of Christ, showing a concern for his interest, and by engaging in a vindication of his person and truths, saints expose themselves to the rage and persecution of men: and particularly, they are persecuted for preaching, maintaining, or embracing, the doctrine of justification by the righteousness of Christ; because it is not of man, nor agreeable to the carnal reason of man; it is opposite to the way of justification, which men naturally receive; it excludes boasting, and is contrary to their carnal and selfish principles: persecution is either verbal with the tongue, by cruel mockings and reproachful language; or real, by deeds, such as confiscation of goods, banishment, imprisonment of body, and innumerable sorts of death: the latter seems here more especially designed, and both are expressed in the following verse; and yet the saints, though thus used, or rather abused, are happy; for theirs is the kingdom of heaven: the same blessedness is predicated of these as of the poor in spirit, ver. 3. Matthew 5:11 Blessed are ye when men shall revile you,.... These words are particularly directed to the disciples of Christ, and are designed to inform them, that they should not be exempted from reproach and persecution, and to animate and fortify them against it; and are prophetical of what they, and the first Christians particularly, were to endure for Christ's sake. Men should "revile" them, speak very reproachfully of them, brand them with infamy, and load them with disgrace; and persecute you from place to place, by ill usage of all sorts; and shall say all manner of evil against you: the worst things they could think of and invent, and all of them; such as that they were seditious persons, enemies to the commonwealth, and the public good, guilty of sacrilege, incest, and murder but what would serve to relieve them under these heavy charges is, that they were "falsely" laid; there was not a word of truth in them; wherefore their own hearts would not reproach them; but all were the malicious lies of men, invented on purpose to bring them and Christianity into disgrace: and that they were brought against "them for Christ's sake", for his name's sake, for the sake of his Gospel and interest: the treatment they meet with is on his account, and the same that he himself met with; the like reproaches fell on him, which will be all wiped off from him and them another day; when they will appear to be the blessed persons, and their revilers and persecutors the unhappy ones. The Jews have some sayings not unlike these, and which may serve to illustrate them: "ajal aht alw ajwl aht, "be thou cursed", or bearing curses, but do not curse (g). The gloss upon it is, it is better to be one of them that are cursed, than to be of them that curse; for, at the end, the curse causeless returns to him that curseth.'' Again (h), "for ever let a man be of them that are persecuted, and not of them that persecute; of them that suffer injury, and not of them that do it.'' Once more (i), "they that suffer injury, and do it not; who hear reproach, and do not return it; who act from love, and rejoice in chastisements, of them the Scripture says, "let them that love him", &c. Jdg_5:31.'' (g) T. Bab. Sanhedrim, fol. 49. 1. (h) T. Bab. Bava Kama, fol. 93. 1. Maimon. Hilch. Deyot. c. 5. sect. 13. (i) T. Bab. Sabbat. fol. 88. 2. Yoma, fol. 23. 1. & Gittin, fol. 36. 2. Matthew 5:12 Rejoice and be exceeding glad,.... Because of the honour put upon them, the glory they bring to Christ and his cause, by cheerfully suffering for it; and because of the glory and happiness that shall follow upon their sufferings: for great is your reward in heaven; not of debt, but of grace; for there is no proportion or comparison between what the saints suffer for Christ, and the glory that shall be revealed in them by him; not in earth, but in heaven. Saints must not expect their reward here, but hereafter, when God himself will be their reward; he will be all in all; Christ and all his glory, glory and all the riches of it will be the reward of the inheritance, and which must needs be a "great" one. And the more to animate them to suffer with joyfulness, and to support them under all their reproaches and persecutions, it is added; for so persecuted they the prophets which were before you; as Isaiah, Jeremiah, Zechariah, and others; which shows, that what should befall them was no new and strange thing, but what had been the lot of the most eminent servants of God in former ages. Matthew 5:13 Ye are the salt of the earth,.... This is to be understood of the disciples and apostles of Christ; who might be compared to "salt", because of the savoury doctrines they preached; as all such are, which are agreeable to the Scriptures, and are of the evangelic kind, which are full of Christ, serve to exalt him, and to magnify the grace of God; and are suitable to the experiences of the saints, and are according to godliness, and tend to promote it: also because of their savoury lives and conversations; whereby they recommended, and gave sanction to the doctrines they preached, were examples to the saints, and checks upon wicked men. These were the salt "of the earth"; that is, of the inhabitants of the earth, not of the land of Judea only, where they first lived and preached, but of the whole world, into which they were afterwards sent to preach the Gospel. But if the salt have lost its savour, wherewith shall it be salted? The "savour" here supposed that it may be lost, cannot mean the savour of grace, or true grace itself, which cannot be lost, being an incorruptible seed; but either gifts qualifying men for the ministry, which may cease; or the savoury doctrines of the Gospel, which may be departed from; or a seeming savoury conversation, which may be neglected; or that seeming savour, zeal, and affection, with which the Gospel is preached, which may be dropped: and particular respect seems to be had to Judas, whom Christ had chosen to the apostleship, and was a devil; and who he knew would lose his usefulness and place, and become an unprofitable wretch, and at last be rejected of God and men; and this case is proposed to them all, in order to engage them to take heed to themselves, their doctrine and ministry. Moreover, this is but a supposition; if the salt, &c. and proves no matter of fact; and the Jews have a saying (k), that all that season lose their savour "hmej hgypm hnya ומלח, but salt does not lose its savour". Should it do so, it is thenceforth good for nothing, but to be cast out and to be trodden under foot. Salt is good for nothing, but to make things savoury, and preserve from putrefacation; and when it has lost its savour, it is of no use, neither to men nor beasts, as some things are when corrupted; nor is it of any use to the land, or dunghill, for it makes barren, and not fruitful: so ministers of the word, when they have dropped the savoury doctrines of the Gospel, or have quitted their former seeming savoury and exemplary conversations; as their usefulness is gone, so, generally speaking, it is never retrieved; they are cast out of the churches of Christ, and are treated with contempt by everyone. (k) T. Bab. Betzah, fol. 14. 1. Matthew 5:14 Ye are the light of the world,.... What the luminaries, the sun and moon, are in the heavens, with respect to corporal light, that the apostles were in the world with regard to spiritual light; carrying and spreading the light of the Gospel not only in Judea, but all over the world, which was in great darkness of ignorance and error; and through a divine blessing attending their ministry, many were turned from the darkness of Judaism and Gentilism, of sin and infidelity, to the marvellous light of divine grace. The Jews were wont to say, that of the Israelites in general, and particularly of their sanhedrim, and of their learned doctors, what Christ more truly applies here to his apostles; they observe (l), that "on the fourth day it was said, "let there be light": which was done with respect to the Israelites, because they are they מאירים לעולם, "which give light to the world", as it is written, Dan_12:3' And in another place (m), say they, "how beautiful are the great ones of the congregation, and the wise men, who sit in the sanhedrim! for they are they מנהרין לעלמא, "that enlighten the world", the people of the house of Israel.'' So. R. Meir, R. Akiba his disciple, and R. Judah the prince, are each of them called (n) אור העולם, "the light of the world"; as R. Jochanan ben Zaccai is by his disciples, נר עולם, "the lamp of the world" (o): and it was usual for the head of a school, or of an university to be styled (p) נהורא דעלמא, "the light of the world"; but this title much better agrees and suits with the persons Christ gives it to, who, no question, had a view to those exalted characters the Jews gave to their celebrated Rabbins. A city that is set on an hill cannot be hid; alluding either to Nazareth, where he was educated, and had lately preached, which was built on an hill, from the brow of which the inhabitants sought to have cast him headlong, Luk_4:29 or to Capernaum, which, on account of its height, is said to be exalted unto heaven, Mat_11:23 or to the city of Jerusalem, which was situated on a very considerable eminence. The land of Israel, the Jews say (q), was higher than all other lands; and the temple at Jerusalem was higher than any other part of the land of Israel. And as a city cannot be hid which is built on a high place, so neither could, nor ought the doctrines which the apostles were commissioned to preach, be hid, or concealed from men: they were not to shun to declare the whole counsel of God, nor study to avoid the reproaches and persecutions of men; for they were to be "made a spectacle"; to be set as in a public theatre, to be seen by "the world, angels, and men". (l) Tzeror Hammor, fol. 1. 3. (m) Targum in Cant. iv. 1. (n) Juchasin, fol. 63. 2. (o) Abot R. Nathan, c. 25. fol. 6. 3. (p) Juchasin. fol. 121. 1. (q) T. Bab. Kiddushin, fol. 69. 1. Sanhedrim, fol. 87. 1. Zebachim, fol. 54. 2. Matthew 5:15 Neither do men light a candle,.... Which may be read impersonally, "a candle is not lighted": and by it may be meant the Gospel, and gifts qualifying men to preach it; which, like a candle, was lighted in the evening of the Jewish dispensation, though not confined to the land of Judea; but has shone throughout the world, being as a candle to be removed, and has been removed from place to place: wherever it is set, it gives light, more or less, and dispels darkness; it is useful both to work by and walk with; it does not always burn alike clearly, it needs looking after; it has its thieves, as candles sometimes have; and will give the greatest light towards the close of the world, as they usually do, when ready to go out. Now when a candle is lighted by men, they do not put it under a bushel, or anything which may hide and cover it, and so hinder its light and usefulness. The Greek word μοδιος, rendered a "bushel", answers to the Hebrew סאה, "seah", which is the very word used in Munster's Hebrew Gospel; and this was a dry measure that held about a gallon and a half; and accordingly is rendered here by the Syriac סאתא. The design of the expression is, that Christ has lighted the candle of the everlasting Gospel, and given gifts to men for the ministration of it, not to be concealed and neglected, or to be used as the servant did his lord's money, wrap it up in a napkin, and hide it in the earth. Ministers are not, through slothfulness, to neglect the gift that is in them; nor, through fear, to hide their talents, or keep back any part of the Gospel, or cover anything out of sight, which may be profitable to souls: "but" men, when they light a candle, put it on a candlestick, and it giveth light to all that are in the house; as on the candlestick in the temple, a type of the church; where Christ has set the light of the Gospel, where it is held forth particularly by the ministers of the word, to illuminate the whole house and family of God; by the light of which poor sinners, the lost pieces of silver, are looked up; straggling souls are brought home; hypocrites and formalists are detected; and saints are enlightened, directed, and comforted. Much such a proverbial saying is used by the Jews (r): "do not leave a vessel of balsam in a dunghill, but move it from its place, that its smell may spread, and men may receive profit from it.'' (r) Vid. Joh. Isaac. Praefat. ad Eliae Levit. Methurgeman. Matthew 5:16 Let your light so shine before men,.... Here Christ applies the foregoing simile to his disciples, and more fully opens the meaning and design of it. His sense is this; that the light of the Gospel, which he had communicated to them, the spiritual knowledge of the mysteries of grace, which he had favoured them with, were to be openly declared, and made manifest before men. Light was not given merely for their own private use, but for the public good of mankind; and therefore, as they were placed as lights in the world, they were to hold forth, in the most open and conspicuous manner, the word of light and life: that they may see your good works: meaning their zeal and fervency; their plainness and openness; their sincerity, faithfulness, and integrity; their courage and intrepidity; their diligence, industry, and indefatigableness in preaching the Gospel; their strict regard to truth, the honour of Christ, and the good of souls; as also their very great care and concern to recommend the doctrines of grace, by their example in their lives and conversations: and glorify your Father which is in heaven; that is, that when the ministration of the Gospel has been blessed, for the illumination of the minds of men, to a thorough conviction of their state; and for their regeneration, conversion, sanctification, and comfort; they may give praise to God, and bless his name for qualifying and sending such Gospel ministers to show unto them the way of salvation; and that the word has been made useful to them for communicating spiritual light, life, joy, and comfort, אבינו שבשמים, "Our and your Father which is in heaven", is a name, appellation, or periphrasis of God, frequently used by Jewish writers (s); and is often expressed by Christ in these his sermons on the mount. (s) Vid. Misn. Sota, c. 9. sect. 15. & Yoma, c. 8. sect. 9. Matthew 5:17 Think not that I am come to destroy the law or the prophets,.... From verse 3 to the 10th inclusive, our Lord seems chiefly to respect the whole body of his true disciples and followers; from thence, to the 16th inclusive, he addresses the disciples, whom he had called to be ministers of the word; and in this "verse", to the end of his discourse, he applies himself to the whole multitude in general; many of whom might be ready to imagine, that by the light of the Gospel, he was giving his disciples instructions to spread in the world, he was going to set aside, as useless, the law of Moses, or the prophets, the interpreters of it, and commentators upon it. Christ knew the thoughts of their hearts, that they had taken up such prejudices in their minds against him; wherefore he says, "think not"; he was sensible what objections they were forming, and what an improvement they would make of them against his being the Messiah, and therefore prevents them, saying, I am not come to destroy, but to fulfil. By "the law" is meant the moral law, as appears from the whole discourse following: this he came not to "destroy", or loose men's obligations to, as a rule of walk and conversation, but "to fulfil" it; which he did doctrinally, by setting it forth fully, and giving the true sense and meaning of it; and practically, by yielding perfect obedience to all its commands, whereby he became "the end", the fulfilling end of it. By "the prophets" are meant the writings of the prophets, in which they illustrated and explained the law of Moses; urged the duties of it; encouraged men thereunto by promises; and directed the people to the Messiah, and to an expectation of the blessings of grace by him: all which explanations, promises, and prophecies, were so far from being made void by Christ, that they receive their full accomplishment in him. The Jews (t) pretend that these words of Christ are contrary to the religion and faith of his followers, who assert, that the law of Moses is abolished; which is easily refuted, by observing the exact agreement between Christ and the Apostle Paul, Rom_3:31 and whenever he, or any other of the apostles, speaks of the abrogation of the law, it is to be understood of the ceremonial law, which in course ceased by being fulfilled; or if of the moral law, not of the matter, but of the ministry of it. This passage of Christ is cited in the Talmud (u), after this manner: "it is written in it, i.e. in the Gospel, "I Aven", neither to diminish from the law of Moses am I come, "but", or "nor" (for in the Amsterdam edition they have inserted ולא between two hooks), to add to the law of Moses am I come.'' Which, with their last correction, though not a just citation, yet tolerably well expresses the sense; but a most blasphemous character is affixed to Christ, when they call him "Aven"; which signifies "iniquity" itself, and seems to be a wilful corruption of the word "Amen", which begins the next "verse". (t) R. Isaac Chizuk Emuna, par. 2. c. 10. p. 401. (u) T. Bab. Sabbat. fol. 116. 2. Matthew 5:18 For verily I say unto you,.... Or "I Amen say unto you", which is one of the names of Christ; see Rev_3:14 or the word "Amen" is only used by Christ as an asseveration of what he was about to say; and which, for greater confirmation, is usually doubled in the Evangelist John, "Amen, Amen", or "verily, verily". The word is used by the Jews (w) for an oath; they swore by it; and it is a rule with them, that whoever answers "Amen" after an oath, it is all one as if he had pronounced the oath itself. The thing so strongly affirmed in this solemn manner is, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. The ιωτα "or jot", in the Greek language, answers to "jod" in the Hebrew, the least of all the letters in the alphabet; hence a little city is called by this name, and this reason is given for it, (x) שיוד קטנה באותיות, "because that jod is the least among letters". We read also of Rabbi Jod (y), perhaps so called because היה קטן, he was little, as the author of Juchasin observes (z). This shows in what language the law was written; not in the Samaritan language, for the jod in that is a large letter, but in the Hebrew, in which it is very small; and particularly is written in a very diminutive character, in Deu_32:18 "by one tittle" some think is meant one of those ducts, dashes, or corners of letters, which distinguish one letter from another, that are much alike; others have thought that one of the pricks or vowel points is intended; others, one of those little strokes in the tops of letters, which the Jews call (a) "crowns" and "spikes", is here meant, in which they imagined great mysteries were contained; and there were some persons among them, who made it their business to search into the meaning of every letter, and of everyone of these little horns, or pricks, that were upon the top of them. So says R. Meir (b), "in the time of the prophets there were such who very diligently searched every letter in the law, and explained every letter by itself; and do not wonder at this that they should expound every letter by itself, for they commented על כל קוץ וקוץ של כל אות ואות, upon everyone of the tops of each letter.'' Such an expounder was Akiba ben Joseph (c). To which custom Christ is here supposed to have respect: however, certain it is that he speaks very much in the language, and agreeably to the mind of the Jewish doctors; and some things in their writings will serve to illustrate this passage, "If, (say they (d),) all the nations of the world were gathered together, "to root one word out of the law", they could not do it; which you may learn from Solomon, who sought to root "one letter out of the law", the letter "jod", in Deu_17:16 but the holy blessed God said, Solomon shall cease, and an hundred such as he (in the Talmud (e) it is a thousand such as he) ויוד ממך אינה בטילה לעולם, "but, jod shall not cease from thee (the law) for ever".'' And elsewhere the same expression is used (f), and it is added, "ljbm ynya Kmm huwqw, "but a tittle from thee shall not perish."'' The design of Christ, in conformity to the language of the Jews, is to declare, that no part of the law, not one of the least commandments in it, as he explains himself in the next verse, should be unaccomplished; but all should be fulfilled before "heaven and earth pass" away, as they will, with a great noise and fervent heat, as to their present form and condition; or sooner shall they pass away, than the least part of the law shall: which expresses the perpetuity of the law, and the impossibility of its passing away, and the superior excellency of it to the heavens and the earth. It is a saying of one of the Jewish doctors (g), that "the whole world is not equal even to one word out of the law,'' in which it is said, there is not one letter deficient or superfluous. (w) T. Hieros. Kiddushin, fol. 60. 4. Misn. Bava Kama, c. 9. sect. 7, 8. T. Bab. Shebuot, fol. 36. 1. Debarim Rabba, fol. 242. 2. Maimon Hilch. Shebuot, c. 2. sect. 1. (x) T. Bab. Taanith, fol. 21. 2. & Gloss. in ib. (y) T. Bab. Taanith, fol. 22. 2. (z) Fol. 93. 2. (a) T. Bab. Menachot, fol. 29. 2. (b) In Semitis fidei, fol. 104. 4. & 105. 1. apud Capell. in loc. (c) T. Bab. Menachot, fol. 29. 2. (d) Vajikra Rabba, fol. 160. 3. Shirhashirim Rabba, fol 20. 2. (e) T. Hieros. Sanhedrim, fol. 20. 3. (f) Shemot Rabba, fol. 96. 1. (g) T. Hieros. Peah, fol. 15. 4. Matthew 5:19 Whosoever therefore shall break one of these least commandments,.... Which are to be understood not of the beatitudes in the preceding verses, for these were not delivered by Christ under the form of commandments; nor of any of the peculiar commands of Christ under the Gospel dispensation; but of the precepts of the law, of which some were comparatively lesser than others; and might be said to be broke, loosed, or dissolved, as the word here used signifies, when men acted contrary to them. And shall teach men so; not only teach them by their example to break the commandments, but by express orders: for however gross and absurd this may seem to be, that there should be any such teachers, and they should have any hearers, yet such there were among the Jews; and our Lord here manifestly strikes at them: for notwithstanding the great and excellent things they say of the law, yet they tell us, that the doctors of the sanhedrim had power to root anything out of the law; to loose or make void any of its commands, for a time, excepting in the case of idolatry; and so might any true prophet, or wise man; which they pretend is sometimes necessary for the glory of God, and the good of men; and they are to be heard and obeyed, when they say, transgress anyone of all the commands which are in the law (h). Maimonides says (i), that the sanhedrim had power, when it was convenient, for the time present, to make void an affirmative command, and to transgress a negative one, in order to return many to their religion; or to deliver many of the Israelites from stumbling at other things, they may do whatsoever the present time makes necessary: for so, adds he, the former wise men say, a man may profane one sabbath, in order to keep many sabbaths. And elsewhere (k) he affirms, "if a prophet, whom we know to be a prophet, should order us לעבור על אחת מכל מצות, "to transgress anyone of the commands", which are mentioned in the law, or many commands, whether light or heavy, for a time, we are ordered to hearken to him; and so we learn from the former wise men, by tradition, that in everything a prophet shall say to thee עבור על דברי תורה, "transgress the words of the law", as Elias on Mount Carmel, hear him, except in the case of idolatry.'' And another of their writers says (l), "it is lawful sometimes to make void the law, and to do that which appears to be forbidden.'' Nay, they even (m) say, that if a Gentile should bid an Israelite transgress anyone of the commands mentioned in the law, excepting idolatry, adultery, and murder, he may transgress with impunity, provided it is done privately. You see what reason Christ had to express himself in the manner he does, and that with resentment, saying, he shall be called, or be the least in the kingdom of heaven; meaning either the church of God, where he shall have neither a name, nor place; he shall not be in the least esteemed, but shall be cast out as a worthless man; or the ultimate state of happiness and glory, in the other world, where he shall not enter, as is said in the next verse; but, on the other hand, whosoever shall do and teach; whose doctrine and conversation, principles and practices agree together; who both teach obedience to the law, and perform it themselves: where again he glances at the masters in Israel, and tacitly reproves them who said, but did not; taught the people what they themselves did not practise; and so were unworthy of the honour, which he that both teaches and does shall have: for the same shall be called great in the kingdom of heaven; he shall be highly esteemed of in the church here, and be honoured hereafter in the world to come. The Jews have a saying somewhat like this; "he that lessens himself for the words of the law in this world, נעשה גדול, "he shall become great" in the world to come (n),'' or days of the Messiah. (h) T. Bab. Yebamot, fol. 79. 1. & 89. 2. & 90. 2. (i) Hilch. Memarim, c. 2. sect. 4. (k) Hilch. Yesode Hattorah, c. 9. sect. 3. (l) Bartenora in, Misn. Beracot, c. 9. sect. 5. (m) T. Hicros. Sheviith, fol. 35. 1. (n) T. Bab. Bava Metzia, fol. 85. 2. Matthew 5:20 For I say unto you,.... These words are directed, not to the true disciples of Christ in general, or to his apostles in particular, but to the whole multitude of the people; who had in great esteem and admiration the Scribes and Pharisees, for their seeming righteousness and holiness; concerning which Christ says, that except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. He mentions the Scribes, because they were the more learned part of the people, who were employed in writing out, and expounding the law; and the Pharisees, because they were the strictest sect among the Jews for outward religion and righteousness; and yet, it seems, their righteousness was very defective; it lay only in an external observance of the law; did not arise from a purified heart, or the principles of grace; nor was it performed sincerely, and with a view to the glory of God; but for their own applause, and in order to obtain eternal life: besides, they neglected the weightier matters of the law, and contented themselves with the lesser ones; and as they were deficient in their practice, so they were very lax in their doctrines, as appears from the foregoing verse. Wherefore Christ informs his hearers, that they must have a better righteousness than these men had, if ever they expected to enter into the kingdom of heaven. There will be no admission into heaven without a righteousness: it was the loss of righteousness which removed Adam out of his earthly paradise; and it is not agreeable to the justice of God, to admit man into his heavenly paradise without one; yea, it is contrary to his nature, and would be destructive to the comfort of saints, to receive an unrighteous person into his kingdom and glory. A "pharisaical" righteousness will never bring a person thither; nor will any righteousness of man's, be it what it will, because the best is imperfect; it must be a righteousness exceeding that of the Scribes and Pharisees; and such is the righteousness of the saints: indeed their inherent righteousness, or the sanctification of the Spirit, is preferable to any righteousness of a natural man; it exceeds it in its author, nature, effects, and usefulness; yea, even works of righteousness done by believers are greatly preferable to any done by such men as are here mentioned: but, above all, the righteousness of Christ, which is imputed to them, and received by faith, is infinitely more excellent in its author, perfection, purity, and use; and which is their only right and title to eternal glory; and without which no man will be admitted into that glorious state. Matthew 5:21 Ye have heard,.... That is, from the Scriptures being read to them, and the explanations of the ancients, which were called שמעתא, "hearing", being read in the schools, and heard by the scholars (o); so that to "hear", was along with the recital of the text, to receive by tradition, the sense the elders had given of it: of this kind is the instance produced by Christ. Thus Onkelos, and Jonathan ben Uzziel, render the phrase, "him shall ye hear", in Deu_18:15 by מניה תקבלין, "from him shall ye receive"; so those phrases (p), למדו מפי השמועה, "they learn from hearing", or by report from others; and אמרו מפי השמועה "they speak from hearing", or from what they have heard, are often used for receiving and reporting things as they have them by tradition. That "it was said", or "it hath been said"; this is also a Talmudic form of expression; often is this phrase to be met with in the Talmud, איתאמר, "it has been said" (q); that is, by the ancient doctors, as here, "by them of old time", or "to the ancients", לקדמונים so in Munster's Hebrew Gospel; not to the Israelites in the time of Moses, but to the ancestors of the Jews, since the times of Ezra; by the elders, who were contemporary with them; and who by their false glosses corrupted the law, when they recited any part of it to the people; or "by the ancients", the ancient doctors and commentators, which preceded the times of Christ, whom the Jews often call קדמונינו, "our ancients" (r). Now, upon that law, "thou shalt not kill", they put this gloss, or added this by way of interpretation, and whosoever shall kill, shall be in danger of the judgment; which they understood only of actual murder, either committed in their own persons, or by the means of others. Their rules for the judgment of such persons were these; "everyone that kills his neighbour with his hand; as if he strikes him with a sword, or with a stone that kills him; or strangles him till he die; or burns him in fire; seeing he kills him in any manner, in his own person, lo! such an one must be put to death בבית דין, "by the house of judgment", or the sanhedrim (s).'' Not that which consisted of three persons only, but either that which consisted of twenty three, or the supreme one, which was made up of seventy one; which two last had only power of judging capital offences. Again, "if a man hires a murderer to kill his neighbour, or sends his servants, and they kill him, or binds him, and leaves him before a lion, or the like, and the beast kills him, everyone of these is a shedder of blood; and the sin of slaughter is in his hand; and he is guilty of death by the hand of heaven, i.e. God; but he is not to be put to death by the house of judgment, or the sanhedrim (t).'' A little after, it is said, "their judgment" is delivered to heaven, i.e. to God; and this seems to be the sense of the word "judgment" here, namely, the judgment of God, or death by the hand of God; since it is manifestly distinguished from the council, or sanhedrim, in the next "verse". The phrase, in danger of judgment, is the same with (u) חייב דין, "guilty of judgment", or deserves condemnation. (o) Vid. Buxtorf. Lex. Rabbin, fol. 2453. (p) Maimon. Hilch. Issure Mizbeach, c. 1. sect. 2, 4, 5, 7, 10. & passim, & T. Bab. Sanhedrim, fol. 88. 1. (q) Vid. Edzardi Not. in Avoda Zara, c. 2. p. 284. (r) Vid. R. Aben Ezra in Exod. xxi. 17. & in Isa. lii. 13. & lxvi. 24. (s) Maimon. Hilch. Rotseach, c. 2. sect. 1. (t) Maimon. Hilch. Rotseach, c. 2. sect. 2. (u) In Targ. in 2 Chron. xix. 10. Matthew 5:22 But I say unto you,.... This is a Rabbinical way of speaking, used when a question is determined, and a false notion is refuted; it is a magisterial form of expression, and well suits with Christ, the great teacher and master in Israel; who spake as one having authority, opposing himself, not to the law of "Moses, thou shalt not kill"; but to the false gloss the ancient doctors had put upon it, with which their later ones agreed. You say, that if one man kills another himself, he is to be put to death by the sanhedrim; and if he does it by proxy, he is to be left to the judgment of God, so wholly restraining the law to actual murder; but I affirm, that whosoever is angry with his brother without a cause, shall be in danger of judgment. By "brother" is meant, not in a religious sense, one that is of the same faith, or in the same church state; nor, in a strict natural sense, one that is so in the bonds of consanguinity; but in a large sense, any man, of whatsoever country or nation: for we are to be angry with no man; that is, as is rightly added, without a cause: for otherwise there is an anger which is not sinful, is in God, in Christ, in the holy angels; and is commendable in the people of God, when it arises from a true zeal for religion, the glory of God, and the interest of Christ; and is kindled against sin, their own, or others, all manner of vice, false doctrine, and false worship: but it is causeless anger which is here condemned by Christ, as a breach of the law, "thou shalt not kill"; and such persons are in danger of judgment; not of any of the courts of judicature among the Jews, as the sanhedrim of three, or of twenty three, or of seventy one, which took no notice of anger, as a passion in the mind, only of facts committed; but of the judgment of God, as in the preceding "verse", it being distinguished from the sanhedrim, or council, in the next clause. And whosoever shall say to his brother Raca, shall be in danger of the council, or "sanhedrim". The word Raca is expressive of indignation and contempt; it was used as a term of reproach. Some derive it from רקק to "spit upon"; as if the person that used it thought the man he spoke to deserved to be spit upon, and treated in the most contemptuous manner: but rather the word signifies "empty" and "vain", and denotes a worthless, empty headed man; a man of no brains; a foolish, witless, fellow: so it is often used in Jewish writings. Take a few instances, as follow: "a certain person said to R. Jochanan (w), Rabbi, expound, for it becomes thee to expound; for as thou hast said, so have I seen: he replied to him, ריקא Reka, if thou hadst not seen, thou wouldst not have believed.'' Again (x), it happened to R. Simeon ben Eliezer of Migdal Edar, who went from the house of Rabbi; and he met with a certain man very much deformed; he says unto him, ריקה Reka, how many are the deformed sons of "Abraham our father?" Many more instances might be given (y). Now I do not find that the use of this reproachful word was cognizable by the Jewish sanhedrim, or great council; nor is it our Lord's meaning that it was, only that it ought to have been taken notice of in a proper manner, as well as actual murder. He adds, but whosoever shall say thou fool, shall be danger of hell fire. The word "fool" does not signify a man of weak parts, one that is very ignorant in things natural; this the word Raca imports; but a wicked reprobate man; in which sense Solomon often uses the word. The Persic version renders it here "wicked". There is a manifest gradation in the text from causeless anger in the breast, or reproachful words; and from thence to a censorious judging of a man's spiritual and eternal estate, which is what is here condemned. "Thou fool", is, thou wicked man, thou ungodly wretch, thou graceless creature, whose portion will be eternal damnation. Calling a man by such names was not allowed of by the Jews themselves, whose rules are: "he that calls his neighbour a servant, let him be excommunicated; a bastard, let him be beaten with forty stripes; רשע, "a wicked man", let him descend with him into his life or livelihood (z).'' The gloss upon it is, "as if he should say, to this the sanhedrim is not obliged, but it is lawful to hate him, yea to lessen his sustenance, and exercise his trade,'' which was done to bring him to poverty and distress. So, it seems, the sanhedrim were not obliged to take notice of him. Again, they say, "it is forbidden a man to call his neighbour by a name of reproach (a) everyone that calls his neighbour רשע, "a wicked man", shall be brought down to hell;'' which is pretty much what Christ here says, shall be in danger of hell fire; or deserving of hell fire; or liable to, and in danger of punishment, even "unto hell fire". An expression much like this may be observed in Jarchi, on Isa_24:23 where he speaks of some persons מחוייבי גהנם לגהנם, "who are guilty", deserving, or in danger of "hell unto hell". The word γεεννα, here used, and which is often used in the New Testament for "hell", is but the Hebrew גיא הנם, "Ge-Hinnom", the valley of Hinnom, where the children were caused to pass through the fire to Mo. This place, the Jewish writers (b) say, "Was a place well known, near to Jerusalem, a valley, whose fire was never quenched; and in which they burned the bones of anything that was unclean, and dead carcasses, and other pollutions.'' Hence the word came to be used among them, as might be shown in innumerable instances, to express the place and state of the damned; and very fitly describes it. (w) T. Bab. Sanhedrim, fol. 100. 1. T. Bava Bathra, fol. 75. 1. (x) Massechet Derach Eretz, c. 4. fol. 18. 1. (y) Vid. T. Bab. Beracot, fol. 32. 2. Zohar in Exod. fol. 50. 2. (z) T. Bab. Kiddushin, fol. 28. 1. Bava Metzia, fol. 71. 1. (a) Zohar in Exod. fol. 50. 3. (b) Sepher Cosri, fol. 57. 2. Vid. Kimchi in Psal. xxvii. 13. Matthew 5:23 Therefore, if thou bring thy gift to the altar,.... The Jews obliged such who had done any damage to their neighbours, by stealing from them, to make satisfaction before they brought their offering; concerning which they say (c), "he that brings what he has stolen, before he brings his trespass offering, is right; he that brings his trespass offering, before he brings that which he has stolen, is not right.'' Again (d), "they do not bring the trespass offering before the sum of what is stolen is returned, either to the owners, or to the priests.'' Some have thought Christ refers to this; only what they restrained to pecuniary damages, he extends to all sorts of offences. But not a trespass offering, but a freewill offering, seems to be designed by "the gift": which, when a man either intended to bring, or was going to bring, or had already brought, as a voluntary sacrifice to be offered unto God; and it came into his mind, that he had offended any man by showing any undue passion, or by any reproachful words, then he was to do what is advised in the following verse: "and there", whilst going, or when at the altar, rememberest that thy brother hath ought against thee: hath anything to charge thee with; any just ground of complaint against thee; if thou hast done him any injury, or given him any offence: particularly, if he had at any time said Raca to him, or called him "fool" for those words have reference to what goes before, and are a corollary, or conclusion from them, as appears from the causal particle "therefore". (c) Misn. Bava Kama, c. 9. sect. 12. (d) Maimon. Hilch. Gezela, c. 8. sect. 13. Matthew 5:24 Leave there thy gift before the altar,.... This might easily be done, and the business soon dispatched, at some seasons; particularly, at their public feasts, as the passover, pentecost, and feast of tabernacles, when all the Israelites were together: and go thy way; make what haste thou canst, first be reconciled to thy brother: use all means to reconcile him; acknowledge the offence; ask his pardon; assure him that thou wishest well to him, and not ill; and then come and offer thy gift, by putting it on the altar, before which it was left. This shows, that acts of love and friendship are preferable to sacrifices; and that sacrifices offered up in wrath, and whilst unreconciled to others, are unacceptable to God, and of no avail: and so much the Jews themselves seem to acknowledge; when they say (e): "that transgressions, which are between a man and God, the day of atonement expiates; the transgressions which are between a man and his neighbour, the day of atonement does not expiate, עד שירצה את חבירו, "until he hath reconciled his neighbour."'' Which is enlarged upon, and explained by Maimonides (f), after this manner: "the day of atonement does not expiate any transgressions, but those that are between a man and God, as when one eats anything that is forbidden, and lies with anything that is forbidden, or the like; but transgressions which are between a man and his neighbour, as he that hurts his neighbour, or curses his neighbour, or steals from him, and the like, are never forgiven, until he has given his neighbour what he owed him, and has "reconciled" him; yea, though he has returned to him the money he owed him, he ought to "reconcile" him, and desire him to forgive him; yea, even though "he has only provoked him by words", (which is the very case in the text before us,) צריך לפייסו, "he ought to reconcile him", and to meet him until he forgives him: if his neighbour will not forgive, he must bring with him three of his friends, and meet him, and entreat him; and if he will not be reconciled by them, he must bring them a second, and a third time.'' So that he was to use all means to obtain a reconciliation. (e) Misn. Yoma, c. 8. sect. 9. (f) Hilchot Teshuba, c. 2. sect. 9. Vid. T. Bab. Yoma, fol. 87. 1. Matthew 5:25 Agree with thine adversary quickly,.... These words are not to be understood in an allegorical sense, as if "the adversary" was the justice of God, demanding payment of debts; "the way", this present life; "the judge", God himself; "the officer", the devil; "the prison", the pit of hell; and "the uttermost farthing", the least sin, which will never be remitted without satisfaction: but the design of them is to prevent lawsuits about debts, which may be in dispute; it being much better for debtor and creditor, especially the former, to compose such differences among themselves, than to litigate the matter in a court of judicature. By "the adversary" is meant not an enemy, one that bears hatred and ill will, but a brother that has ought against a man; a creditor, who demands and insists upon payment of what is owing to him; and for this purpose has taken methods towards bringing the debtor before a proper magistrate, in order to oblige him to payment: wherefore it is better for him to make up and agree the matter directly, as soon as possible, whilst thou art in the way with him; that is, whilst the creditor and debtor are going together to some inferior magistrate, or lesser court, as the sanhedrim, which consisted of three persons only, before whom such causes might be tried: for דיני ממונות בשלושה, pecuniary causes, or causes relating to money matters, were tried "by the bench of three" (g): and the selfsame advice is given in the Talmud (h), as here, where it seems to be a common proverb; for it is said, "there are men that say, or men usually say, אגב אורחך לבעל דבבך אישתמע, "whilst thou art in the way with thine adversary, be obedient".'' Lest at any time the adversary should deliver thee to the judge, a superior magistrate in a higher court; for if the creditor would, he could oblige the debtor to go with him to the supreme court of judicature, and try the cause there; for so say the Jewish (i); canons: "if the creditor says we will go to the great sanhedrim, they compel the debtor, and he goes up with them, as it is said, "the borrower is servant to the lender",'' where it might go harder with the poor debtor; and therefore it was advisable to prevent it by an agreement, lest the judge deliver thee to the officer, and thou be cast into prison, "It was an affirmative command in the law, says Maimonides, to appoint "judges" and "officers" in every country and province, as it is said, Deu_16:18. שופטים, "judges" they are the judges that are fixed in the sanhedrim, and such that engage in law suits come before them: שוטרים, "officers"; these are the masters of the rod and scourge, i.e. who beat and scourge delinquents; and these stand before the judges--and all they do, is by the order of the judges.'' Now it is one of these that is meant by "the officer"; in Munster's Hebrew Gospel, he is called שוטר; who, when he had authority from the judge, could cast into prison, and that for debt; of which we have no account in the law of Moses. (g) Misn. Sanhedrim, c. 1. sect. 1. (h) T. Bab. Sanhedrim, fol. 95. 2. (i) Maimof. Hilch. Sanhedrim, c. 6. sect. 7. Matthew 5:26 Verily, I say unto thee,.... This may be depended upon, you may assure yourself of it, that thou shalt by no means come out thence, from prison, till thou hast paid the uttermost farthing, or "last farthing"; or as the Ethiopic version reads it, "till thou hast exactly paid all"; which seems to express the inexorableness of the creditor, and the impossibility of the debtor's release. Matthew 5:27 Ye have heard that it was said,.... These forms of speech, as well as what follows, by them of old time, have been explained, in ver. 21. The law here mentioned, thou shalt not commit adultery, is recorded in Exo_20:14 and the meaning of our Lord is, not that the then present Jews had heard that such a law had been delivered "to the ancients", their fathers, at Mount Sinai; for that they could read in their Bibles: but they had received it by tradition, that the sense of it, which had been given to their ancestors, by the ancient doctors of the church, was, that this law is to be taken strictly, as it lies, and only regards the sin of uncleanness in married persons; or, what was strictly adultery, and that actual; so that it had no respect to fornication, or unchaste thoughts, words, or actions, but that single act only. Matthew 5:28 But I say unto you, that whosoever looketh on a woman,.... Many and severe are the prohibitions of the Jews, concerning looking upon a woman, which they aggravate as a very great sin: they say (k), it is not lawful to look upon a beautiful woman, though unmarried; nor upon another man's wife, though deformed; nor upon a woman's coloured garments: they forbid (l) looking on a woman's little finger, and say (m), that he that tells money to a woman, out of his hand into her's, that he may look upon her, though he is possessed of the law and good works, even as Moses, he shall not escape the damnation of hell: they affirm (n), that he that looks upon a woman's heel, his children shall not be virtuous; and that a man may not go after a woman in the way, no, not after his wife: should he meet her on a bridge, he must take her to the side of him; and whoever goes through a river after a woman, shall have no part in the world to (o) come: nay, they forbid (p) a man looking on the beauty of his own wife. Now these things were said by them, chiefly to cover themselves, and because they would be thought to be very chaste; when they were, as Christ calls them, an "adulterous generation" in a literal sense: they usually did what our Lord observes, "strain at a gnat, and swallow a camel". We read in the Talmud (q), of חסיד שוטה, a "foolish saint" and it is asked, who is he? and it is answered, one that sees a woman drowning in a river, and says it is not lawful for me לאיסתכולי בה, "to look" upon her, and deliver her. It was not any looking upon a woman, that is forbid by Christ as criminal; but so to look, as "to lust after her"; for such an one hath committed adultery with her already in his heart. But these men, who forbad external looking upon a woman, generally speaking, had no notion of heart sins; and which was the prevailing opinion of the Pharisees, in Christ's time. "A good thought, they (r) allow, is reckoned as if done; as it is said, Mal_3:16. Upon which it is asked, what is the meaning of that, and "that thought" upon "his name?" Says R. Ase, if a man thinks to do a good work, and is hindered, and does it not, the Scripture reckons it to him, as if he did it; but an evil thought, the holy blessed God does not account of it as if done, as is said, Psa_66:18.'' Upon which words, a noted commentator (s) of their's has this remark: "Though I regard iniquity in my heart to do it, even in thought, yea, against God himself, as if I had expressed it with my lips, he does not hear it; that is, לא חשב לי עון, "he does not reckon it to me for sin"; because the holy blessed God does not account an evil thought for an action, to them that are in the faith of God, or of the true religion.'' For it seems, this is only true of the Israelites; it is just the reverse with the Gentiles, in whom God does not reckon of a good thought, as if it was done, but does of an evil one, as if it was in act (t). It must be owned, that this is not the sense of them all; for some of them have gone so far as to say (u), that "the thoughts of sin are greater, or harder, than sin itself:'' by which they mean, that it is more difficult to subdue sinful lusts, than to refrain from the act of sin itself; and particularly, some of them say things which agree with, and come very near to what our Lord here says; as when they affirm (w), that "everyone that looks upon a woman בכוונה, with intention, it is all one as if he lay with her.'' And that נואף בעיניו נקרא נואף, "he that committeth adultery with his eyes, is called an adulterer" (x). Yea, they also observe (y), that a woman may commit adultery in her heart, as well as a man; but the Pharisees of Christ's time were of another mind. (k) T. Bab. Avoda Zara, fol. 1, 2. (l) T. Bab. Beracot, fol. 24. 1. Sabbat. fol. 64. 2. (m) T. Bab. Beracot, fol. 61. 1. Eruvin, fol. 18. 2. (n) T. Bab. Nedarim, fol. 20. 1. T. Hieros. Challa, fol. 58. 3. Derech Eretz. c. 1. fol. 17. 3. (o) T. Bab. Beracot, fol. 61. 1. Eruvin, fol. 18. 2. (p) Zohar in Lev. fol. 34. 4. (q) T. Bab Sota, fol. 21. 2. (r) T. Bab. Kiddushin, fol. 40. 1. (s) R. David Kimchi, in Psal. lxvi. 18. (t) T. Hieros. Peah, fol. 16. 2. (u) T. Bab. Yoma, fol. 29. 1. (w) T. Hieros. Challa, fol. 58. 3. Massechet Calah, fol. 16. 4. Vid. Maimon. Issure Bia, c. 21. sect. 2. & Moses Kotsensis Mitzvot Tora precept. neg. 126. (x) Vajikra Rabba, sect. 23. fol. 265. 1. (y) Bemidbar Rabba, sect. 9. fol. 196. 1. Matthew 5:29 And if thy right eye offend thee,.... Or "cause thee to offend", to stumble, and fall into sin. Our Lord has no regard here to near and dear relations seeking to alienate us from God and Christ, and hinder us in the pursuit of divine things; whose solicitations are to be rejected with the utmost indignation, and they themselves to be parted with, and forsaken, rather than complied with; which is the sense some give of the words: for both in this, and the following verse, respect is had only to the law of adultery; and to such members of the body, which often are the means of leading persons on to the breach of it; particularly the eye and hand. The eye is often the instrument of ensnaring the heart this way: hence the Jews have a (z) saying, "whoever looks upon women, at the end comes into the hands of transgression.'' Mention is only made of the right eye; not but that the left may be an occasion of sinning, as well as the right; but that being most dear and valuable, is instanced in, and ordered to be parted with: pluck it out, and cast it from thee: which is not to be understood literally; for no man is obliged to mutilate any part of his body, to prevent sin, or on account of the commission of it; this is no where required, and if done, would be sinful, as in the case of Origen: but figuratively; and the sense is, that persons should make a covenant with their eyes, as Job did; and turn them away from beholding such objects, which may tend to excite impure thoughts and desires; deny themselves the gratification of the sense of seeing, or feeding the eyes with such sights, as are graceful to the flesh; and with indignation and contempt, reject, and avoid all opportunities and occasions of sinning; which the eye may be the instrument of, and lead unto: for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. This is still a continuation of the figure here used; and the meaning is, that it will turn to better account, to lose all the carnal pleasures of the eye, or all those pleasing sights, which are grateful to a carnal heart, than, by enjoying them, to expose the whole man, body and soul, to everlasting destruction, in the fire of hell. (z) T. Bab. Nedarim, fol. 20. 1. Matthew 5:30 And if thy right hand offend thee,.... Or "cause thee to offend"; that is, is the means of ensnaring thine heart; and of drawing thee into either mental, or actual adultery; for, as before, all unchaste looks, so here, all unchaste touches, embraces, &c. are condemned. As adultery may be committed in the heart, and by the eye, so with the hand: "says R. Eliezer (a) what is the meaning of that Scripture, "your hands are full of blood", Isa_1:15? It is replied, אלו המנאפים ביד, "these are they, that commit adultery with the hand". It is a tradition of the house of R. Ishmael, that the sense of that command, "thou shalt not commit adultery", is, there shall be none that commits adultery in thee, whether "with the hand", or "with the foot".'' Like orders are given as before, cut it off, and cast it from thee; as a man would choose to do, or have it done for him, when such a part of the body is mortified, and endangers all the rest. The Jews enjoined cutting off of the hand, on several accounts; if in a morning, before a man had washed his hands, he put his hand to his eye, nose, mouth, ear, &c. תיקצץ, it was to be "cut off" (b); particularly, the handling of the "membrum virile", was punishable with cutting off of the hand. "Says R. (c) Tarphon, if the hand is moved to the privy parts, תקצץ ידו, "let his hand be cut off to his navel".'' That is, that it may reach no further; for below that part of the body the hand might not be put (d); lest unclean thoughts, and desires, should be excited. In the above (e) place it is added, "what if a thorn should be in his belly, must he not take it away? It is replied, no: it is further asked, must not his belly be ripped up then? It is answered, it is better that his belly be ripped up, ואל ירד לבאר שחת, "than that he should go down to the pit of corruption."'' A way of speaking, much like what our Lord here uses; and to the above orders and canons, he may be very well thought to allude: but he is not to be understood literally, as enjoining the cutting off of the right hand, as they did; but of men's refraining from all such impure practices, either with themselves, or women, which are of a defiling nature; and endanger the salvation of them, body and soul; the same reason is given as before. (a) T. Bab. Nidda, fol. 13. 2. Vid. Maimon. Issure Bia, c. 21. sect. 18. (b) T. Bab. Sabbat. fol. 108. 2. Massechet Callah, fol. 17. 1. (c) T. Bab. Nidda, fol. 13. 2. (d) Maimon. lssure Bia, c. 21. sect. 23. (e) T. Bab. Nidda, fol. 13. 2. Matthew 5:31 It hath been said,.... It is not added here, as in the former instances, "by them of old time"; nor prefaced with these words, "ye have heard"; because the case of divorce was not any law of Moses, or of God by him; but only a permission, because of the hardness of the hearts of the Jews: and as to the controversy, about the causes of divorce, this was not debated by them of old time, but was a new thing, just started in the time of Christ; and was a controversy then agitating, between the schools of Hillell and Shammai: the one allowing it upon any frivolous cause; the other, only on account of adultery. Whosoever shall put away his wife, dissolve the marriage bond, dismiss her from his bed, and send her from his house, see Deu_24:1 "let him give her a writing of divorcement", ספר כריתת, "a bill of divorcement", or "a book of cutting off". For though a wife was obtained by several ways, there was but one way of dismissing her, as the Jews observe (f), and that was, by giving her a bill. The form of a writing of divorcement, as given by Maimonides (g), is as follows: "On such a day of the week, in such a month, of such a year, either from the creation, or the epocha of contracts, according to the usual way of computation, which we observe in such a place; I such an one, the son of such an one, of such a place; or if I have any other name, or surname, or my parents, or my place, or the place of my parents; by my own will, without any force, I put away, dismiss, and divorce thee. Thee, I say, who art such an one, the daughter of such an one, of such a place; or if thou hast any other name, or surname, or thy parents, or thy place, or the place of thy parents; who wast my wife heretofore, but now I put thee away, dismiss and divorce thee; so that thou art in thine own hand, and hast power over thyself, to go, and marry any other man, whom thou pleasest; and let no man hinder thee in my name, from this day forward and for ever; and lo! thou art free to any man: and let this be unto thee, from me, a bill of divorce, an instrument of dismission, and a letter of forsaking, according to the law of Moses and Israel.'' "Such an one, the son of such an one, witness. Such an one, the son of such an one, witness.'' Would you choose to have one of these bills, filled up in proper form, take it in manner (h) following. "On the fourth day of the week, on the eleventh day of the month Cisleu, in the year five thousand four hundred and fifty four, from the creation of the world; according to the computation which we follow here, in the city of Amsterdam, which is called Amstelredam; situated by the sea side, called Taya, and by the river Amstel; I Abraham, the son of Benjamin, surnamed Wolphius, the priest; and at this time dwelling in the city of Amsterdam, which is called Amstelredam, which is situated by the sea side, called Taya, and by the river Amstel; or if I have any other name, or surname, or my parents, or my place, or the place of my parents; by my own free will, without any compulsion, I put away, dismiss, and divorce thee, my wife Rebecca, the daughter of Jonas the Levite; who at this time abides in the city of Amsterdam, called Amstelredam, situated by the sea side, called Taya, and by the river Amstel; or if thou hast any other name, or surname, or thy parents, or thy place, or the place of thy parents, who wast heretofore my wife; but now I put thee away, dismiss, and divorce thee; so that thou art in thine own hands, and hast power over thyself, to go and marry any other man, whom thou pleasest: and let no man hinder thee in my name, from this day forward, and for ever; and lo! thou art free to any man. Let this be to thee, from me, a bill of divorce, an instrument of dismission, and a letter of forsaking, according to the law of Moses and Israel.'' "Sealtiel, the son of Paltiel, witness. Calonymus, the son of Gabriel, witness.'' This bill being written in twelve lines, neither more nor less, and being sealed by the husband, and signed by the witnesses, was delivered, either by him, or by a messenger, or deputy of his or hers, into her hand, lap, or bosom, in the presence of two persons; after which, she might, if she would, enrol it in the public records, and marry whom she pleased. (f) Baal Hatturim in Deut. xxiv. 1. Maimon. Hilchot Ishot, c. 1. sect. 2, 3. (g) Hilchot Gerushin, c. 4. sect. 12. (h) In Surenhusii Misna, Vol. III. p. 324. Vid. Moses Kotsensis Mitzvot Tora pr. affirm. 50. Matthew 5:32 But I say unto you; that whosoever shall put away his wife,.... Christ does not infringe, or revoke the original grant, or permission of divorce; only frees it from the false interpretations, and ill use, the Pharisees made of it; and restores the ancient sense of it, in which only it was to be understood: for a divorce was allowable in no case, saving for the cause of fornication; which must not be taken strictly for what is called fornication, but as including adultery, incest, or any unlawful copulation; and is opposed to the sense and practices of the Pharisees, who were on the side of Hillell: who admitted of divorce, upon the most foolish and frivolous pretences whatever; when Shammai and his followers insisted on it, that a man ought only to put away his wife for uncleanness; in which they agreed with Christ. For so it is written (i), "The house of Shammai say, a man may not put away his wife, unless he finds some uncleanness in her, according to Deu_24:1 The house of Hillell say, if she should spoil his food, (that is, as Jarchi and Bartenora explain it, burns it either at the fire, or with salt, i.e. over roasts or over salts it,) who appeal also to Deu_24:1. R. Akiba says, if he finds another more beautiful than her, as it is said, Deu_24:1 "and it come to pass that she find no favour in his eyes."'' The commentators (k) on this passage say that the determination of the matter is, according to the school of Millell; so that, according to them, a woman might be put away for a very trivial thing: some difference is made by some of the Jewish doctors, between a first and second wife; the first wife, they say (l), might not be put away, but for adultery; but the second might be put away, if her husband hated her; or she was of ill behaviour, and impudent, and not modest, as the daughters of Israel. Now our Lord says, without any exception, that a man ought not to put away his wife, whether first or second, for any other reason than uncleanness; and that whoever does, upon any other account, causeth her to commit adultery; that is, as much as in him lies: should she commit it, he is the cause of it, by exposing her, through a rejection of her, to the sinful embraces of others; and, indeed, should she marry another man, whilst he is alive, which her divorce allows her to do, she must be guilty of adultery; since she is his proper wife, the bond of marriage not being dissolved by such a divorce: and whosoever shall marry her that is divorced, committeth adultery; because the divorced woman he marries, and takes to his bed; is legally the wife of another man; and it may be added, from Mat_19:9 that her husband, who has put her away, upon any other account than fornication, should he marry another woman, would be guilty of the same crime. (i) Misn. Gittin, c. 9. sect. 10. Vid. T. Hieros. Gittin, fol. 49. 4. & Sota, fol. 16. 2. & Bemidbar Rabba, sect. 9. fol. 195. 2. (k) Maimon. & Bartenora in Gittin, c. 9. sect. 10. (l) T. Bab. Gittin, fol. 90. 2. Maimon. Hilch. Gerushin, c. 10. sect. 21, 22. Matthew 5:33 Again, ye have heard that it hath been said,.... Besides what has been observed, in ver. 21 and 27 you know it has also been said, by, or to them of old time, what is written in Lev_19:12. "And ye shall not swear by my name falsely"; which seems to be referred to, when it is said, "thou shalt not forswear thyself": and is the law forbidding perjury, or false swearing; and was what the Jews were chiefly, if not only concerned about; little regarding the vanity, only the truth of an oath: for they took swearing vainly, to be the same as swearing falsely; wherefore so long as what they swore was truth, they were not careful whether it was of any importance or not: moreover, these men sinned, in that they swore by the creatures, which they thought they might do, and not sin; and when they had so done, were not under obligation to perform; because they made no use of the name of God, to whom only vows and oaths were to be performed, "but shalt perform unto the Lord thine oaths", Num_30:2 which they understood of vows only made to the Lord, and not to others; and of oaths, when in his name, and not by others; which they did do, and yet thought themselves not obliged by them. Matthew 5:34 But I say unto you, swear not at all,.... Which must not be understood in the strictest sense, as though it was not lawful to take an oath upon any occasion, in an affair of moment, in a solemn serious manner, and in the name of God; which may be safely done: but of rash swearing, about trivial matters, and by the creatures; as appears by what follows, neither by heaven; which is directly contrary to the Jewish canons (m), which say, "they that swear בשמים, "by heaven", and by earth, are free.'' Upon the words in Son_2:7, "I adjure you", &c. it is asked (n), "by what does she adjure them? R. Eliezer says, by the heavens, and by the earth; by the hosts, the host above, and the host below.'' So Philo the Jew says (o) that the most high and ancient cause need not to be immediately mentioned in swearing; but the "earth", the sun, the stars, ουρανον, "heaven", and the whole world. So R. Aben Ezra, and R. David Kimchi, explain Amo_4:2. "The Lord God hath sworn by his holiness"; that is, say they, בשמים, "by heaven": which may be thought to justify them, in this form of swearing; though they did not look upon it as a binding oath, and therefore if broken they were not criminal (p). "He that swears בשמים by heaven, and by the earth, and by the sun, and the like; though his intention is nothing less than to him that created them, this is no oath.'' The reason why it is forbidden by Christ to swear by heaven, is, for it is God's throne; referring to Isa_66:1 where he sits, the glory of his majesty shines forth, and is itself glorious and excellent, and not to be mentioned in a vain way; and especially, for the reason Christ elsewhere gives, Mat_23:22 that "he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon"; so that they doubly sinned, first, by openly swearing by that which is God's creature; and then, by tacitly bringing God into their rash and vain oaths. (m) Misn. Shebuot, c. 4. sect. 13. (n) Shirhashirim Rabba, fol. 10. 4. (o) De Special. leg. p 770. (p) Maimon. Hilch. Shebuot, c. 12. sect. 3. Matthew 5:35 Nor by the earth, for it is his footstool,.... That the Jews were wont to swear by the earth, is clear from the above mentioned instances; and is condemned by Christ for this reason, because the earth is God's "footstool", referring, as before, to Isa_66:1 on which he treads; and where he also manifests forth his glory, and is a considerable part of the work of his hands. Neither by Jerusalem, which the Jews used to swear by: such forms of vows as these are to be met with in their writings (q); "as the altar, as the temple, כירושלם, "as Jerusalem";'' that is, by Jerusalem, I vow I will do this, or the other thing. "R. Judah says, he that says Jerusalem (i.e. as Bartenora observes (r), without the note of comparison, as) says nothing.'' In the Gemara (s) it is, "he that says as Jerusalem, does not say anything, till he has made his vow concerning a thing, which is offered up in Jerusalem.'' Dr. Lightfoot (t) has produced forms of vowing and swearing, which have not occurred to me. "Jerusalem; לירושלם, "for", or "unto Jerusalem", which exactly answers to εις Ιεροσολυμα, here; and "by Jerusalem";'' The reason given for prohibiting this kind of oath, is; for it is the city of the great king: not of David, but of the King of kings, the Lord of hosts; who had his residence, and his worship, here; see Psa_48:2. (q) Misn. Nedarim, c. 1. sect. 3. (r) In. ib. (s) T. Bab. Nedarim, fol. 11. 1. (t) In loc. ex Tosapht. in Nedarim, c. 1. Matthew 5:36 Neither shalt thou swear by thy head,.... This also was a common form of swearing among the Jews: take a few instances. "If anyone is bound to his friend by an oath, and says to him, vow unto me בחיי ראשך, "by the life of thy head"; R. Meir says (u), he may retract it; but the wise men say, he cannot.'' Again (w), a certain Rabbi said to Elijah, "I heard "Bath Kol" (or the voice from heaven) mourning like a dove, and saying, woe to my children; for, because of their sins, I have destroyed my house, and have burnt my temple, and have carried them captive among the nations: and he (Elijah) said unto him חייך וחיי ראשך, "by thy life, and by the life of thy head", not this time only it says so, but it says so three times every day.'' Once more (x), says R. Simeon ben Antipatras, to R. Joshua, "I have heard from the mouth of the wise men, that he that vows in the law, and transgresses, is to be beaten with forty stripes: he replies, blessed art thou of God, that thou hast so done, חייך וחיי ראשך, "by thy life, and by the life of thy head", he that is used to do so is to be beaten.'' This form of swearing is condemned, for this reason, because thou canst not make one hair white or black: which shows, that a man's head, nor, indeed, one hair of his head, is in his own power, and therefore he ought not to swear by it; as he ought not to swear by heaven, or earth, or Jerusalem, because these were in the possession of God. Some copies read, "canst not make one white hair black". (u) Misn. Sanhedrim, c. 3. sect 2. (w) T. Bab. Beracot, fol. 3. 1. (x) Derech. Eretz, c. 6. fol. 18. 2. Matthew 5:37 But let your communication be yea, yea,.... That is, let your speech, in your common conversation, and daily business of life, when ye answer to anything in the affirmative, be "yea"; and when ye answer to anything in the negative, "nay": and for the stronger asseveration of the matter, when it is necessary, double these words; but let no oaths be joined unto them: this is enough; a righteous man's yea, is yea, and his no, is no; his word is sufficient. Hence it appears, that our Lord is here speaking of rash swearing, and such as was used in common conversation, and is justly condemned by him. The Jews have no reason to reject this advice of Christ, who often use and recommend the same modes of expression. They endeavour to raise the esteem of their doctors and wise men, by saying, that their words, both in doctrines and dealings with men, are "yea, yea" (y). One of their (z) commentators on the word "saying", in, Exo_20:1 makes this observation; "hence we learn, that they used to answer, על הן הן ועל לאו לאו "concerning yea, yea, and concerning nay, nay".'' This way of speaking, they looked upon equivalent to an oath; yea, they affirm it was one. "Says R. Eliezer (a), לאו שבועה הן שבועה, "nay is an oath; yea is an oath", absolutely; "nay" is an oath, as it is written, Gen_9:11 and Isa_54:9. But that "yea" is an oath, how does it appear? It is concluded from hence, that "nay" is an oath; saith Rabba, there are that say "nay, nay", twice; and there are that say "yea, yea", twice; as it is written, Gen_9:11 and from hence, that "nay" is twice, "yea" is also twice said.'' The gloss upon it is, "he that says either "nay, nay", twice, or "yea, yea", twice; lo! it is כשבועה מאחר "as an after oath", which confirms his words.'' For whatsoever is more than these, cometh of evil: that is, whatever exceeds this way of speaking and conversation, in the common affairs of life, is either from the devil, who is the evil one, by way of eminency; or from the evil heart of man, from the pride, malice, envy, &c. that are in it. (y) T. Bab. Moed Katon, fol. 20. 1. Maimon. Hilch. Dayot. c. 5. sect. 13. (z) R. Sol. Jarchi, in Exod. xx. 1. (a) T. Bab. Shebuot, fol. 36. 1. Vid. Maimon. Hilch. Shebuot, c. 2. sect. 1. Matthew 5:38 Ye have heard that it hath been said,.... That is, to, or by them of old time, as is expressed in some of the foregoing instances, an eye for an eye, and a tooth for a tooth, Exo_21:24. This is "lex talionis", the "law of retaliation"; which, whether it is to be understood literally, or not, is a matter of question. The Baithuseans, or Sadducees, among the Jews, took it in a literal sense, and so does Josephus, who says (b), he that shall blind, i.e. put out a man's eyes, shall suffer the like. But the Jewish doctors generally understood it of paying a price equivalent to the damage done, except in case of life. R. Sol. Jarchi (c) explains the law thus: "He that puts out his neighbour's eye, must give him דמי עינו, "the price of his eye", according to the price of a servant sold in the market; and so the same of them all; for, not taking away of the member is strictly meant.'' And, says Maimonides (d), "if a man cuts off his neighbour's hand, or foot, he is to be considered as if he was a servant sold in a market; what he was worth then, and what he is worth now; and he must pay the diminution which is made of his price; as it is said, "eye for eye". From tradition it is learned, that this for, spoken of, is to be understood of paying money; this is what is said in the law, "as he hath caused a blemish in a man, so shall it be done to him again". Not that he is to be hurt, as he has hurt his neighbour; but inasmuch as he deserves to want a member, or to be hurt as he has done; therefore he ought to pay the damage.'' And Josephus himself (e) says, that he must be deprived of that, which he has deprived another of, except he that has his eye put out is willing to receive money; and which, he observes, the law allows of. The controversy about the sense of this law may be seen in a few words, as managed between R. Sandish Hagson, and Ben Zeta (f). "Says R. Sandish, we cannot explain this verse according to its literal sense; for if a man should smite the eye of his neighbour, and the third part of the light of his eye should depart, how will he order it, to strike such a stroke, as that, without adding or lessening? perhaps he will put out the whole light of his eye. And it is yet more difficult with respect to burning, wound, and stripe; for should they be in a dangerous place the man might die but that is intolerable. Ben Zeta answers him, is it not written, in another place, "as he hath caused a blemish in a man, so shall it be done to him again?" To which Hagson replies, ב, "in", is instead of על, "upon", or against; and lo! the sense is, so shall the punishment be upon him. Ben Zeta answers him again, as he does, so shall it be done to him. Hagson replies, behold Samson said, "as they have done to me, so will I do to them"; but Samson did not take their wives, and give them to others, he only rendered to them their reward: but Ben Zeta replies, if a poor man should smite, what must be his punishment? Hagson answers him, if a blind man should put out the eye of one that sees, what shall be done to him? as for the poor man, he may become rich, and pay, but the blind man can never pay.'' Now our Lord here, does not find fault with the law of retaliation, as delivered by Moses, but with the false gloss of the Scribes and Pharisees; who, as they interpreted it of pecuniary mulcts, as a compensation for the loss of a member, which sometimes exceeded all just and due bounds; so they applied it to private revenge, and in favour of it: whereas this law did not allow of a retaliation to be made, by private persons, at their pleasure, but by the civil magistrate only. (b) Antiq. Jud. l. 4. c. 8. sect. 35. (c) In Exod. xxi. 24. (d) Hilchot Chebel. c. 1. sect. 2, 3. (e) In loc. supra citat. (f) In Aben Ezra in Exod. xxi. 24. Matthew 5:39 But I say unto you, that ye resist not evil,.... This is not to be understood of any sort of evil, not of the evil of sin, of bad actions, and false doctrines, which are to be opposed; nor of the evil one, Satan, who is to be resisted; but of an evil man, an injurious one, who has done us an injury. We must not render evil for evil, or repay him in the same way; see Jas_5:6. Not but that a man may lawfully defend himself, and endeavour to secure himself from injuries; and may appear to the civil magistrate for redress of grievances; but he is not to make use of private revenge. As if a man should pluck out one of his eyes, he must not in revenge pluck out one of his; or should he strike out one of his teeth, he must not use him in the same manner; but patiently bear the affront, or seek for satisfaction in another way. But whosoever shall smite thee on thy right cheek, turn to him the other also: which is to be understood comparatively, rather than seek revenge, and is directly contrary to the Jewish canons, which require, in such a case, a pecuniary fine (g). "He that strikes his neighbour (which Maimonides explains, he that strikes his neighbour with his hand shut, about the neck) he shall give him a "sela", or "shekel": R. Judah says, in the name of R. Jose the Galilean, one pound: if he smite him (i.e. as Maimonides says, if he smite him with his double fist upon the face; or, as Bartenora, with the palm of his hand, לחיי, "on the cheek", which is a greater reproach) he shall give him two hundred "zuzim"; and if he does it with the back of his hand, four hundred "zuzim".'' R. Isaac Sangari (h) manifestly refers to this passage of Christ's, when he says to the king he is conversing with, "I perceive that thou up braidest us with poverty and want; but in them the great men of other nations glory: for they do not glory but in him, who said, "Whosoever smiteth thee thy right cheek, turn to him the left; and whosoever taketh away thy coat, give him thy cloak".'' (g) Misn. Bava Kama, c. 8. sect. 6. Vid. Maimon. & Bartenora in ib. (h) Sepher Cosri, Orat. 1. Sign. 113. fol. 56. 1. Matthew 5:40 And if any man will sue thee at the law,.... Or "will contend with thee", or as the Syriac renders it, דנדון עמך, "will strive", or "litigate with thee"; not contest the matter, or try the cause in an open court of judicature, a sense our version inclines to; but will wrangle and quarrel in a private way, in order to take away thy coat, by force and violence, let him have thy cloak also; do not forbid, or hinder him from taking it; see Luk_6:29. The "coat", is the same with טלית, "the upper garment": and what we render a "cloak", answers to חלוק, "the inward garment"; by which words Sangari expresses the passage in the place before cited: and the sense is, if a wrangling, quarrelsome man, insists upon having thy coat, or upper garment, let him take the next; and rather suffer thyself to be stripped naked than engage in a litigious broil with him. This also is contrary to the above canon of the Jews (i), which says; "If a man should pull another by his ear, or pluck off his hair, or spit, and his spittle should come to him, העביר טליתו ממנו or "should take his coat from him", or uncover a woman's head in the street, he shall pay four hundred "zuzim", and all this is according to his dignity; says R. Akiba; even the poor in Israel, they consider them as if they were noblemen, who are fallen from their estates, for they are the children of Abraham, Isaac, and Jacob.'' (i) Misn. Bava Kama, c. 8. sect. 6. Matthew 5:41 And whosoever shall compel thee to go a mile,.... The word αγγαρευσει, rendered "compel", is generally said to be of Persic original; the "Angari", among the Persians, were the king's messengers, or those who rode post, and were maintained at the king's expenses; and had power to take horses, and other carriages, and even men, into their service, by force, when they had occasion for them: hence the word is used to force, or compel persons to do this or the other thing; the word אנגריא is often to be met with in the Jewish writings, and is in them expounded to be (k), the taking of anything for the service of the king. David de Pomis renders it by עול, "a yoke" (l); meaning, any servile work, which such, who were pressed into the king's service, were obliged unto. And (m) עשה אנגריא is used to compel persons to go along with others, to do any service; in which sense it is here used: and Christ advises, rather than to contend and quarrel with such a person, that obliges to go with him a mile, to go with him twain: his meaning is, not to dispute such a matter, though it may be somewhat laborious and disagreeable, but comply, for the sake of peace. The Jews (n), in their blasphemous book of the birth of Christ, own that he gave advice in such words as these, when they introduce Peter thus speaking of him. "He, that is, Jesus, hath warned and commanded you to do no more evil to a Jew; but if a Jew should say to a Nazarene, go with me one mile, he shall go with him two miles; and if a Jew shall smite him on the left cheek, he shall turn to him also the right.'' Can a Jew find fault with this advice? (k) Vid. Maimon. & Bartenora in Misn. Bava Metzia, c. 6. sect. 3. (l) Tzemach David, fol. 8. 4. (m) Vid. Buxtorf. Lex. Rabb. p. 131, 132. (n) Toldos Jesu, p 22. Matthew 5:42 Give to him that asketh thee,.... To every man, Luk_6:30 whether Jew or Gentile; friend or foe; believer or unbeliever; a good, or a bad man; worthy or unworthy; deserving or not, that asketh alms, whether food or money; give it freely, readily, cheerfully, according to your abilities, and as the necessity of the object requires: for such rules are always supposed, and to be observed; and though all are to be relieved, yet the circumstances of persons, and their relation to men, are to be considered, and special regard is to be had to the household of faith. And from him that would borrow of thee, turn not away; refuse him not, turn not away from him with a frown, or without speaking to him, or with a denial; look upon him with a pleasant countenance, cheerfully lend him what he wants, whether he be a Jew, from whom it was not lawful to take usury, or a stranger, from whom it, was lawful to take it, yet take it not; lend him freely, "hoping for nothing again", Luk_6:35 which must not be understood of not hoping for the money lent, for then it would be giving, and not lending; but of not hoping for any reward for lending it: and indeed the money itself is not to be hoped for again, when the circumstances of the borrower are such, that he is not able to make a return. Matthew 5:43 Ye have heard that it hath been said,.... By, or to them of old time. This law has been delivered to them, thou shalt love thy neighbour, with this appendage to it, or false gloss upon it, and hate thine enemy; for the first of these only is the law of Moses, Lev_19:18, the other is the addition, or wrong interpretation of the Scribes and Pharisees: wherefore the Jew (o) has no reason to charge Christ, or the Evangelist, with a false testimony, as he does, because the latter is no where written in the law, nor in the prophets: nor does Christ say it is; he only observes, that it had been traditionally handed down to them from the ancients, by the masters of the traditions of the elders, that the law of loving the neighbour was so to be understood as to allow, and even enjoin, hatred of enemies: in proof of which, take the following instances (p). "When one man sins against another, he may not hate him in his heart, and be silent, as is said of the wicked; Absalom spoke not with Amnon: but it is commanded to make it known to him, and to say to him, why hast thou done to me so and so? As it is said, "rebuking, thou shalt rebuke thy neighbour"; and if he returns, and desires him to pardon him, he shall not be implacable and cruel; but if he reproves him many times, and he does not receive his reproof, nor turn from his sin, then מותר לשנאותו, "it is lawful to hate him".'' Again, they say (q), "Every disciple of a wise man, שאינו נוקם ונוטר כנחש, "who does not revenge, and keep as a serpent"; that is, as the gloss explains it, "enmity in his heart", as a serpent, is no disciple of a wise man.'' And so Maimonides (r), one of their better sort of writers, says; "A disciple of a wise man, or a scholar, whom a man despises and reproaches publicly, it is forbidden him to forgive him, because of his honour; and if he forgives him, he is to be punished, for this is a contempt of the law; but "he must revenge, and keep the thing as a serpent", until the other asks pardon of him, and then he may forgive him.'' Thus they bred their scholars in hatred and malice against their enemies. This arises from a mistaken sense of the word "neighbour", which they understood only of a friend; and concluded, that if a friend was to be loved, an enemy was to be hated; not the Gentiles only, but anyone, among themselves, which could come under that name. (o) R. Isaac Chizuk Emunah, par. 2. c. 11. p. 402. (p) Moses Kotsensis Mitzvot Tora precept. neg. 5. Vid. Maimon. Hilchot Rotseach, c. 13. sect. 14. (q) T. Bab. Yoma, fol. 22. 2. & 23. 1. (r) Maimon. Hilch. Talmud Tora, c. 7. sect. 13. Matthew 5:44 But I say unto you, love your enemies,.... That is, as the Apostle Paul may be thought to interpret the words of Christ, Rom_12:20. "If thine enemy hunger, feed him: if he thirst, give him drink": unless our Lord should be supposed rather to regard the internal affection of the mind; since outward expressions of love, by words and works, are urged in the following exhortations: the actions of a man may be hated, and just indignation be expressed against them, and yet his person be loved, tenderness be used to him, and pity shown him: all men, even enemies, are to be loved with a natural love, as men; though they cannot be loved with a spiritual affection, as brethren in Christ: and in natural affection there are degrees, according to the relation and circumstances that persons stand in to one another. Bless them that curse you: when wicked men curse you, as Shimei cursed David, do not "render evil for evil, or railing for railing, but contrariwise, blessing"; give good words, use kind language, mild and soft expressions; such as may either win upon them, or put them to shame and silence: "bless, and curse not"; the latter belongs to them, the former to you; "let them curse, but bless thou": curses better fit their mouths, and blessings thine. Blessing here, does not signify praising them, for that would be sinful, which is sometimes the sense of the word; nor wishing, or praying for a blessing on them, which is right and good; but this is mentioned afterwards, as distinct from blessing; wherefore, it is better to understand it of a sweet and engaging address unto, and behaviour and conduct towards such, whose mouths are full of cursing and bitterness. Do good to them that hate you; such as hate you in their hearts, and discover their hatred by their actions; do not make returns in the same way, but on the contrary, do them all the good you can; perform all the kind offices that lie in your power; let them partake of your bounty and liberality; if poor, feed, clothe, and supply them, as you are able, with the necessaries of life; and give them wholesome advice for the good of their souls: by "so doing", you will "heap coals of fire on their heads"; of enemies, make them friends; engage their affections to you, and you may be happy instruments in doing them good, both in soul and body: and pray for them that despitefully use you and persecute you. What Christ here commands and advises to, he himself did; for as he hung upon the cross, he prayed for his crucifiers, who were then using him in the most despiteful, as well as cruel manner; saying, "Father, forgive them, for they know not what they do": and in this he has left us an example, that we should tread in his steps; and here in he was quickly followed by his holy martyr Stephen; who, whilst he was being stoned, prayed for his persecutors and murderers, saying, "Lord, lay not this sin to their charge". This breathes out the true spirit of Christianity, and is peculiar to it. The whole of this is directly opposite to the tenets of the Jews, particularly the Scribes and Pharisees; who allowed of revenge, and keeping anger against any person that had done them an injury, as has been observed: and which were also the sentiments of the Karaites, or Scripturarians, another sect among them who kept to the letter of the Scriptures, and rejected the traditions of the elders, which the Pharisees held: but in this they agreed with them, "that it was right to do good to their friends, and to forgive them that asked pardon of them; but to such men who rendered evil, and did not return to do well, that they might receive forgiveness, אינו אסור לנקום ולנטור מהם, "it is not forbidden to revenge, and to keep anger against them" (s).'' It is indeed said (t) of their former holy men, חסידים, "Hasideans", which some have thought to be the same with the "Essenes", and a sort of Christians; however, were a better sort of Jews; that these "heard their reproach, but did not return it; and not only so, but they pardoned him that reproached them, and forgave him.'' And it is reported of these men, that they used to pray to God to pardon and forgive all that disturbed them. But the Pharisees, whom Christ had to do with, and against whom he inveighs, were men of another complexion. (s) R. Eliahu in Adderet, c. 3. apud Trigland. de Sect. Karaeorum, c. 10. p. 166, 167. (t) Maimon. Hilch. Talmud Tora. c. 7. sect. 13. Matthew 5:45 That ye may be the children of your father,.... Not that any became the children of God, by doing things in imitation of him: for as in nature no man becomes the son of another by imitating him, or by doing the things he does but either by birth, or by adoption; so in grace no man becomes a child of God by the works he does, as a follower of God, but by adopting grace; and which is discovered in regeneration. Christ's meaning is, that they might appear, and be known to be the children of God, by doing those things in which they resemble their heavenly Father; and which are agreeable to his nature and conduct; as the tree is known by its fruit, and the cause by its effect: for where adoption and regenerating grace take place, the fruit of good works is brought forth to the glory of God. Some copies, instead of υιοι, "children", read ομοιοι "like": and accordingly, the Persic version renders it thus, "that ye may be like your Father, which is heaven". Our Lord seems to have respect to the Jews, often having in their mouths this expression, אבינו בשמים, "our Father which is in heaven"; and to their frequent boasting that they were the children of God; and therefore he would have them make this manifest by their being like him, or acting in imitation of him; for he maketh his sun to rise on the evil, and on the good. Christ instances in one of the greatest blessings in nature, the sun, so useful to the earth, and so beneficial to mankind for light and heat; which he calls "his sun": his own, and not another's; which he has made, and maintains, orders to run its race, and commands it to rise morning by morning, and that upon good and bad men; one, as well as another; all equally share in, and partake of its benign influences, and enjoy the comfortable effects and blessings of it: and sendeth rain on the just and unjust; that is, on the fields of persons of such different characters, even both the early and the latter rain; which makes the earth fruitful, crowns it with goodness, and causes it to bring forth bread to the eater, and seed to the sower. This is one of the most considerable blessings of life; the gift of it is God's sole prerogative; it is peculiar to him; it is what none of the vanities of the Gentiles can give; and yet is bestowed by him on the most worthless and undeserving. This flows from that perfection of God, which the Cabbalists (u) call ""chesed, mercy", or benignity, to which it is essential to give largely to all, both "to the just and unjust".'' The Jews have a saying (x), that "greater is the day of rain, than the resurrection of the dead; for the resurrection of the dead is for the just; but rain is בין לצדקים בין לרשעים, "both for the just, and for the wicked":'' a way of speaking much like this here. They also used to praise God for rain, on this consideration, because it was given to unworthy persons. "(y) R. Jose Bar Jacob went to visit R. Joden of Magdala; whilst he was there, rain descended, and he heard his voice, saying, thousands of thousands, and millions of millions are bound to praise thy name, O our king, for every drop thou causest to descend upon us, שאת גומל טובה לחייבים, "because thou renderest good to the wicked".'' Now our Lord instances in things which could not be denied, and they themselves allowed; and makes use of their own words, to engage them to imitate God, whom they call their Father, by doing good to their enemies, and them that hated them, as well as to their friends and neighbours: yet sometimes they could scarcely allow, that the Gentiles had the same share in this divine favour with themselves; for they say (z), that "God works by way of miracle, that rain should not be wanting in his land, although it is wanting in the countries of the Heathen; as he says, Job_5:10 "who giveth rain on the earth", which is the land of Israel; for on that רב מטר, "a great rain" descends, and "sendeth waters", מעטים, "few (which is added to the text) upon the fields"; which relates to what is without the land, whereupon it does not descend, but the substance of the land of Israel; therefore he saith, the Lord will open to thee his good treasure, and not to others.'' (u) Sepher Shaar Hassamaim, Tract. 7. c. 12. p. 155. (x) T. Bab. Taanith, fol. 7. 1. (y) T. Hieros. Beracot, fol. 14. 1. & Taanith, fol. 64. 2. (z) Tzeror Hammor, fol. 152. 4. Matthew 5:46 For if ye love them which love you,.... That is, if ye only love such that love you; for that such who love should be loved again, is both natural and just: our Lord's meaning is not, that ye ought not to love them that love you, but that these should not be the only objects of your love; for should this be the case, what reward have ye? or "shall ye have?" Do you deserve any thanks for your love now? none at all, it is what you are obliged to by your friend's love to you. Do you expect any hereafter with God? if you do, you will be mistaken; you have your reward with men, who have loved you as much as you have done them, and therefore none can be due to you, either from God or men: besides, do not even the publicans the same? men of the worst characters, and who were most hateful to the Jews, upon many accounts; partly because of their business, which was to collect the Roman tax, and carry it to the proper officers appointed to receive it, and of whom they sometimes farmed it. Now the Roman yoke was very grievous to the Jews, who boasted of their being a free people; nor did they willingly pay their tribute money; and some of them would refuse to do it, under a pretence of religion; wherefore those publicans, or tax gatherers, which were oftentimes men of their own nation, as appears from the instances of Levi and Zacchaeus, were very odious to them; because they looked upon them as joining with the Romans, in oppressing them, and abridging them in their liberty: and partly because of their character and conduct, being men of great improbity, rapine, and covetousness: hence, as in the New Testament, they are frequently joined with "sinners", as being notorious ones themselves; so in the Talmudic writings, with thieves (a), and are reckoned as thieves, with murderers, and robbers (b); they were not allowed as witnesses (c) in any of their courts of judicature; nor were they to be kept company (d) with in private houses. Now our Lord instances in these men who were the most profligate part of the nation, and had in greatest contempt by the rest; and yet these, by the very dictates of nature, loved such as loved them: wherefore it must be shameful and scandalous in the Pharisees, and others, who pretended to great sanctity and religion, to do no more than these persons did. (a) Maimon. Hilch. Gezela, c. 5. sect. 9. 11. (b) Misn. Nedarim, c. 3. sect. 4. (c) T. Bab. Sanhedrim, fol. 25. 2. Maimon. Hilch. Eduth, c. 10. sect. 4. Moses Kotsensis Mitzvot Tora pr. neg. 214. (d) Maimon. Hilch. Mishcab, c. 10. sect. 8. Matthew 5:47 And if you salute your brethren only,.... This does not mean salutation by embraces or kisses, but by words, asking of each other's welfare, and wishing prosperity and happiness to one another. "The manner of salutation among the wise men was this (e); he that salutes says, a good day to my lord; and he replies, saying, a good, and long day to my lord: always he that replies doubles the salutation.'' The persons they usually gave their salutations to were those of their own nation, their countrymen, relations, and friends; and who are here designed by "brethren"; meaning, not brethren in the strict sense, but any kindred, acquaintance, or any of their own nation. Some copies read it "friends", who, generally speaking, only partook of such favours. "A man, (says Maimonides (f),) might not salute his master, nor return a salutation to him in the manner they gave a salutation לרעים, to "friends": and they return it to one another.'' They were not very free in saluting any persons, as strangers and Gentiles: such advice as this is indeed given הוי מקדים בשלום כל אדם (g), "prevent every man with a salutation", or be first in saluting every man; upon which passage their commentators (h) say, even a Gentile in the streets. Accordingly, it is elsewhere (i) observed, that "R. Abai used to say, let a man be always cunning with fear, for "a soft answer turns away wrath"; and multiply salutation with his brethren, and with his relations, and with every man, even with a stranger in the streets.'' But this proceeded not from any cordial hearty respect, but out of policy, and from fear; and in order to maintain peace; and for selfish ends, and with sinister views: otherwise their salutations were confined to their brethren and kinsfolk after the flesh. Now, this being the case, says Christ, what do ye more than others? do not even publicans so? Or, as some copies read it, Gentiles or Heathens; and accordingly the Ethiopic version, and the Vulgate Latin so render it: the Arabic renders it "idolaters". Now, what great matter was this to salute their brethren and their friends, when even the very Heathens, who had nothing but the light of nature to guide them, did the same? (e) Sepher Chasidim, fol. 5. col. 2. apud Buxtorf. Florileg. Heb. p. 300, 301. (f) Hilch. Talmud Tora, c. 5. sect. 5. (g) Pirke Abot, c. 4. sect. 15. (h) Jarchi & Bartenora in ib. (i) T. Bab. Beracot, fol. 17. 1. Matthew 5:48 Be ye therefore perfect, as your Father,.... This perfection is to be restrained to the subject Christ is upon, love to men, and not to be referred to any, or every other thing; wherefore, in Luk_6:36 it is, "be ye merciful, as your Father also is merciful"; and regards not a perfection of degree in that, but objects and quality: that is to say, not that men may, or can, or ought to be as perfect in love, as to the degree of it, as God is; that is impossible: the "as" here, is not a note of equality, but of likeness: such, who profess God to be their Father, ought to imitate him, particularly in their love to men, which ought to be extended to the same objects, as the divine goodness is; that, as he shows regard in a providential way to all men, good and bad, just and unjust, and his tender mercies are over all his works; so ought they to love all men with a natural affection, and hate no man, no, not their enemies: for he that loves only his friends, and not his enemies, loves imperfectly; he does not take in the whole compass of objects his love is to extend unto; and as God loves sincerely, and without dissimulation, so should they. To be "perfect", is to be sincere and upright: in this sense is the word often used, and answers to the Hebrew word תמים, which signifies the same: see Deu_18:13 which is the passage Christ seems to refer to here; and the sense is, be ye sincere and upright in your love to all men, as your heavenly Father is hearty and sincere in his affections to them. Giving to the Needy Mat 6:1  Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.  Mat 6:2  Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.  Mat 6:3  But when thou doest alms, let not thy left hand know what thy right hand doeth:  Mat 6:4  That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.  The Lord's Prayer Mat 6:5  And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.  Mat 6:6  But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.  Mat 6:7  But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.  Mat 6:8  Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.  Mat 6:9  After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.  Mat 6:10  Thy kingdom come. Thy will be done in earth, as it is in heaven.  Mat 6:11  Give us this day our daily bread.  Mat 6:12  And forgive us our debts, as we forgive our debtors.  Mat 6:13  And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.  Mat 6:14  For if ye forgive men their trespasses, your heavenly Father will also forgive you:  Mat 6:15  But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.  Fasting Mat 6:16  Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.  Mat 6:17  But thou, when thou fastest, anoint thine head, and wash thy face;  Mat 6:18  That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.  Lay Up Treasures in Heaven Mat 6:19  Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:  Mat 6:20  But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:  Mat 6:21  For where your treasure is, there will your heart be also.  Mat 6:22  The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.  Mat 6:23  But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!  Mat 6:24  No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.  Do Not Be Anxious Mat 6:25  Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?  Mat 6:26  Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?  Mat 6:27  Which of you by taking thought can add one cubit unto his stature?  Mat 6:28  And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:  Mat 6:29  And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.  Mat 6:30  Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?  Mat 6:31  Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?  Mat 6:32  (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.  Mat 6:33  But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.  Mat 6:34  Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.  Matthew 6:1 Take heed that ye do not your alms before men,.... Some copies read, "take heed that ye do not your righteousness", &c. which is a very good reading: but then, by "righteousness", is not meant righteousness, as comprehending all other righteous acts, as particularly alms, prayer, and fasting, hereafter mentioned; but alms only; nothing being more common with the Jews than to call alms צדקה, "righteousness": and whatever word Matthew made use of, there is no doubt to be made of it, but this was the word Christ used. Now alms was so called, because it is a righteous action, which ought to be performed; and to withhold from the poor what is meet, is to deal unrighteously: hence we read of the "mammon of unrighteousness"; by which is meant, not money unrighteously got, but that which is unrighteously kept from the poor: also it might be so called, because the Jews very much placed their justifying righteousness before God in the performance of it: let us first see how, according to them, it was to be done, and then what confidence they placed in it, and how much they made use of it. The account Maimonides (f) gives is as follows, who observes: that "we are bound to take heed to the commandment of alms more than all the affirmative commands; because alms is a sign of a "righteous" man, the seed of Abraham our father; as it is said, in Gen_18:19. Nor is the throne of Israel established, nor can the law of truth stand, but by alms; as it is said, Pro_16:19. Nor shall Israel be redeemed, but by alms, according to Isa_1:27. There are (says he) eight degrees in giving alms, the one above another; the highest, than which there is none higher, is this; when one relieves an Israelite, and gives him a gift, or lends to him, or takes him into partnership, or finds him work, so that he strengthens his hands before he stands in need of asking; and of this it is said, and "thou shalt relieve him, a stranger and a sojourner, that he may live with thee": which is as much as to say, relieve him before he falls, and is brought to necessity. The next to this is, when a man gives alms to the poor, and he knows not to whom he gives; nor does the poor man know of whom he receives; for, behold, this is doing it for the sake of it; as the chamber of secrets, which was in the sanctuary, into which righteous men privately put, and the poor children of good men were privately supported: and the next to this is, when a man puts into the alms chest: and a man does not put into the alms chest except he knows that the governor is faithful and wise, and knows how to manage as should be; such an one as R. Chananiah ben Tradion. The next to this is, when the giver knows to whom he gives, but the poor man does not know from whom he receives; as the great ones of the wise men, who used to go secretly, and cast their money at the doors of the poor; and this is right to do, and a good method it is when the governors of alms do not dispose aright. The next to this is, when the poor man knows of whom he takes, but does not know the giver; as the great men among the wise men, who used to bind up their money in linen cloths, and put them behind them, and the poor came and took them, that they might not be ashamed. The next to this is, when a man puts it into his hands before he asks. The next to this is, when he gives to him after he has asked. The next to this is, when he gives to him less than is proper, with a pleasant countenance. The next to this is, when he gives with grief.'' Now this work, or duty, they magnify at a very great rate: not content to say (g), that "he that does alms, does that which is more excellent than all offerings;'' they further affirm (h), that "giving of alms and beneficence כנגד התורה כולה, "are equal to the whole law";'' or, it is all one as if a man performed the whole law. Moreover, they give (i) out, "that whoever takes of his goods, and does alms with them, he shall be delivered from the "damnation of hell".'' Yea, they reckon that this gives a right and title to eternal life (k). "He that says, let this "sela", or "shekel", be for alms, that his children may live, and that he may be worthy of the life of the world to come, lo! this is צדיק גמור, "a perfect righteous man".'' Or, as elsewhere (l) expressed, "let this sela be for alms, that my son may live, and that he may be a son of the world to come; lo! this is a perfect righteous man.'' Thus, you see, they looked upon it as their righteousness; and what made them heirs of heaven, and gave them a title to eternal glory. Now our Lord advises them to take heed, as what would be of bad consequence, and very detrimental to them, that they did not their alms before men, to be seen of them; not but alms may be lawfully done before, or in the sight of men, and a good end may be answered by it; namely, to stir up others to acts of liberality; but then this must not be done with this view, to be seen of men, in order to gain their applause, and a good name among them, otherwise, ye have no reward of your Father, which is in heaven. You expect a reward, and a very great one, for your alms; but if you do them only to raise your credit, and gain esteem among men, you have your reward already with men: nor must you expect any from God, since you seek not his glory, but your own. When a man's self, and not the glory of God, is the chief end of any action, that cannot be called a good work, nor will it have any reward; whereas a good work, which springs from a principle of grace, and is directed to the glory of God, will have a reward, not of debt, but of grace, from whence it arises. (f) Hilch. Mattanot Anayim, c. 10. sect. 1. 7, 8, 9, 10, 11, 12, 13, 14. (g) T. Bab. Succa, fol. 49. 2. (h) T. Hieros. Peah, fol. 15. 2, 3. (i) T. Bab. Gittin, fol. 7. 1, 2. (k) T. Bab. Roshhashanah, fol. 4. 1. Bava Bathra, fol. 10. 2. (l) T. Bab. Pesachim, fol. 8. 1, 2. Matthew 6:2 Wherefore, when thou dost thine alms,.... Christ proceeds to give some directions and cautions about giving of alms, that they might be done aright, and answer some valuable purposes for the glory of God, the good of others, and their own: do not sound a trumpet before thee, as the hypocrites do, in the synagogues, and in the streets, that they may have glory of men. The persons Christ has reference to were the Scribes and Pharisees, who did all they did to be seen of men; whom he calls "hypocrites"; as he often does, because they put on an appearance of religion and holiness, but inwardly, and otherwise, were very wicked men. It does not appear that any such practice was literally performed, as blowing a trumpet before them, when they gave their alms; though the collectors of alms did, by some means, publicly notify to the people when they were about that service: for one of their rules is (m), "the collectors of alms do not proclaim on a feast, as they proclaim on a common day; but they collected בצינעה, "privately", and put it into their bosom, and distributed it to everyone by himself.'' Wherefore this must be understood proverbially; and the sense is, that when they did their alms, they chose public places for it, such as the "synagogues", where was a large concourse of people met together for religious worship; or the open "streets" of the city, where people were continually walking to and fro, so that nothing could be done in this way, but what must be seen and observed: and moreover, they took care, either by themselves, or others, to proclaim their good actions, that they might "have glory of men"; not only of the poor, or the collectors for them, but of the spectators. R. Aben Ezra (n) says, that "a man that gives alms to the poor, must not give it because of the glory of the collector, i.e. that he may have glory of him; nor that the children of men may praise him.'' But his ancestors were of another mind: but what did they get by it? verily I say unto you, they have their reward; and a poor one it is, the applause of men: however, it is what they seek after, and is all their empty performances deserve, and all they will have. "He that glories in anything done by himself, הוא נוטל את שכרו, "he takes", or receives "his reward" (o); for as for any reward from God, they will have none;'' in this sense, as the Ethiopic version reads it, "they have lost their reward": and, as a learned critic has thought, is the sense of the Greek word, "they forbid", or "hinder their reward". By seeking the glory of men, they lay impediments in the way of receiving honour from God. (m) T. Hieros. Demai, fol. 23. 2. (n) In Exod. xx. 3. (o) R. Jona apud Capell. Spicileg. in loc. Matthew 6:3 But when thou dost alms,.... Do it so privately, and with so much secrecy, that, if it was possible, thou mightest not know it thyself, much less make it known to others: let not thy left hand know what thy right hand doth; acquaint not thy nearest and dearest friend with it; let not one that sits at thy left hand know what thou art doing with thy right hand; it is a proverbial and hyperbolical phrase, expressing the secrecy of the action. It is a Jewish canon (p), that "he that gives a gift to his friend out of love, may make it known, אבל לא בצדקה, "but not if it be by way of alms".'' (p) Piske Tosephot in Sabbat. c. 1. art. 134. Matthew 6:4 That thine alms may be in secret,.... May be done in secret, and be kept a secret. The allusion seems to be to the secret chamber, where money was brought privately for the relief of the poor. "There were two chambers in the sanctuary, the one was לשכת חשאים, "the chamber of secrets", and the other the chamber of vessels: the chamber of secrets was that into which pious persons put בחשאי, "in secret", and the poor children of good men were maintained out of it privately (q).'' The Jews say many things in favour of doing alms privately. "Greater, (say they (r),) is he that gives alms בסתר, in secret, than Moses our master.'' They tell us (s), that "R. Jannai seeing a certain man give Zuz (a piece of money) to a poor man publicly, said unto him, it would have been better, if thou hadst not have given him anything, than to have given him in this manner.'' This was the practice of the ancient religious Jews, to give their alms privately; but the Scribes and Pharisees had brought that practice into disuse, and which our Lord labours to restore; adding, for encouragement, and thy Father, which seeth in secret; beholds all secret actions, and knows the secret springs of actions, himself shall reward thee openly; in the great day of account, before angels and men, when all secret things shall be brought to light, and every good man have praise of God. This duty, of giving alms to the poor, is mentioned by Christ before prayer to God; it may be for this reason, because it was usual to give alms before prayer. "The great, or famous men, among the wise men, used to give a Prutah (a small piece of money) to a poor man before every prayer, and after that they prayed; as it is said, "I shall behold thy face in righteousness" (t).'' (q) Misn. Shekalim, c. 5. sect. 6. Mainnon. Hilch. Eracin, c. 2. sect. 12. (r) T. Bab. Bava Bathra, fol. 9. 2. (s) T. Bab. Chagiga, fol. 5. 1. (t) Maimon. Hilch. Mattanot Anayin, c. 10. sect. 15. Matthew 6:5 And when thou prayest, thou shalt not be as the hypocrites,.... As the Scribes and Pharisees; whose posture in prayer, the places they chose to pray in, and the view they had therein, are particularly taken notice of: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. It was their usual custom to pray "standing"; nay, it is established by their canons. "There are eight things, (says Maimonides (u),) that a man that prays ought to take heed to do; and the first he mentions is "standing"; for, says he, no man may pray אלא מעימד, "but standing"; if he is sitting in a ship, or in a cart, if he can stand, he must stand; if not, he may sit in his place and pray.'' Several hints of this custom there are in the Misna (w). "On their fast days they used to bring out the ark into the streets-- עמדו בתפלה, "and they stood in prayer", or praying; and caused an old man to go down before the ark, who was used to recite prayers, and he said them.'' Again (x), "whoever עומד בתפלה, "stood praying", and remembered that any uncleanness attended him, he might not break off, but he might shorten.'' Yea, standing itself is interpreted of praying; for it is said (y), "and Abraham rose up early in the morning to the place, where he stood, ואין תפלה אלא בעמידה, "and there is no prayer but standing";'' though sometimes they prayed sitting, as David did, 2Sa_7:18 so it is said of R. Jose, and R. Eleazar, that יתבו וצלי, "they sat and prayed", and afterwards rose up and went on their way (z). So it was likewise customary to go to the synagogues, and there pray; and indeed they were places built and appointed for this purpose. "Wherever there were ten Israelites, a house ought to be provided, in which they may go to prayer at every time of prayer; and this place is called a synagogue (a).'' Hence some have thought, that not such places are here designed, but any assembly, or concourse of people gathered together upon any occasion; but such an interpretation will find no place, when the following things are observed. "For ever let a man go, morning and evening, to the synagogue; for no prayer is heard at any time, but in the synagogue; and everyone that hath a synagogue in his city, and does not pray in it with the congregation, is called a bad neighbour (b).'' Again (c), "he that prays in the house of the Lord, is as if he offered up a pure offering.'' Now, partly on account of the publicness of the place, and partly because they thought their prayers were only heard there, therefore they chose to pray in the synagogues; and also in the corners of the streets, where two streets met, and they might be the more easily seen. This was also a common thing to pray in the streets: "says R. Jochanan, I saw R. Jannai stand and pray in the streets of Tzippore (d).'' And a little after, it is said of another, that he stood and prayed באסרטיא, "in the streets"; though such places were not reckoned holy, as the synagogues were. "The street of a city, (says Maimonides (e),) although the people pray in it at fasts and stations, because that there is a great collection of people, and the synagogues cannot hold them, has no holiness in it, because it is accidental, and not appointed for prayer.'' Wherefore streets were only used in case of necessity, or by such of the Pharisees, who chose to be seen of men. A reason is given for this practice in another place (f), where it is asked, "why do they go out to the streets, i.e. on their fast days? to show that we are reckoned as if we were carried captive before thee: says Joshua ben Levi, because they prayed in "secret", and were not answered; therefore they went without, ויתפרסמו, "that they might be made public".'' Now let it be observed, that neither the posture, nor places of prayer, are condemned by our Lord, but their view in all to be seen of men; and a considerable emphasis lies upon the word "love"; they loved "standing" in prayer, rather than any other posture, because they could be better seen; and they loved to be in the synagogues and streets, rather than in their closets; they liked public better than private prayer, because it gained them applause among men. Verily I say unto you, they have their reward; they gain their point; they have what they seek for; and this is all they will have. (u) Hilch. Tephilla. c. 5. sect. 1, 2. (w) Misn. Taanith, c. 2. sect. 1, 2. (x) Misn. Beracot, c. 3. sect. 5. (y) Zohar in Lev. fol. 47. 1. T. Bab. Beracot, fol. 26. 2. (z) Zohar in Exod. fol. 4. 4. (a) Maimon. Hilch. Tephilla, c. 11. 1. (b) lb. c. 8. sect. 1. T. Bab. Beracot, fol. 8. 1. & Piske Tosephot Beracot, c. 1. art. 7. (c) T. Hieros. Beracot, fol. 8. 4. (d) Ib. fol. 8. 3. & 9. 1. (e) Hilch. Tephilla, c. 11. sect. 21. Vid. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1. (f) T. Hieros. Taaniot, fol. 65. 1. Matthew 6:6 But thou, when thou prayest, enter into thy closet,.... Or "chamber", a secret place, fit for private retirement, meditation, and prayer. And when thou hast shut thy door; see some such like phrases in Isa_26:20 where they are used to express security, here secrecy. Our Lord does not mean to exclude and condemn public prayer, in joining with few, or more persons, in such service; for he himself directs to it, and approves of it, Mat_18:19 but his view is to instruct persons that they should not only pray in public, but in private also; and especially the latter, which is more suitable and fitting for their particular cases, and less liable to pride, hypocrisy, and vanity. Pray to thy Father, which is in secret; who is invisible; not to be seen with the eyes of the body, but to be approached with a true heart, in faith and fear, through his Son Jesus Christ, the only mediator between God and man; and who is the image of the invisible God, and in whom he is pleased to manifest himself to his people, so as he does not unto the world: and thy Father, which seeth in secret, observes and takes notice of the secret breathings, pantings, desires, and requests of thy heart and lips, shall reward thee openly, both here and hereafter; by pouring into thy bosom all the good things thou hast been praying for, both for time and eternity. This is agreeable to what the Jews sometimes say, "that a man ought not to cause his voice to be heard in prayer; but should pray בלחש, "silently", with a voice that is not heard; and this is the prayer which is daily accepted (g).'' (g) Zohar in Gen. fol. 114. 4. Matthew 6:7 But when ye pray, use not vain repetitions,.... Saying the same things over and over again, as the Heathens do, as the worshippers of Baal, from morning till noon, 1Ki_18:26. This our Lord observes, to dissuade from such practices, because the Gentiles, who were odious to the Jews, used them, and the Jews were guilty of the same; had they not, there would not have been any need of such advice: for they think they shall be heard for their much speaking; as did the Jews, who, under pretence of "long prayers", devoured widows' houses; and with whom it is an axiom, that "everyone המרבה בתפילה נענה, that multiplies prayer is heard" (h); and whoever prolongs his prayer, his prayer does not return empty; and he that is long in prayer, his days are prolonged (i): and, according to their canons, every day a man ought to pray eighteen prayers. Moreover, their prayer books abound in tautologies, and in expressing the same things in different words, and by a multiplicity of them. (h) T. Hieros. Taaniot, fol. 67. 3. (i) Zohar in Exod. fol. 104. 4. Matthew 6:8 Be not ye therefore like unto them,..... Do not be imitators of them, and follow their ways, who have only the dim light of nature to guide them; it would be shameful in you to do as they do, when you have a divine revelation for your direction; and especially, because your Father knoweth what things ye have need of before ye ask him; and therefore have no need to make use of many words, or much speaking, or long prayers. The omniscience of God is a considerable argument, and a great encouragement to prayer; he knows our persons and our wants before hand; and as he is able to help us, we have reason to believe he will; especially since he stands in the relation of a Father to us. Matthew 6:9 After this manner therefore pray ye,.... That is, in such a concise and short way, without much speaking and vain repetitions; making use of such like words and expressions as the following: not that Christ meant to pin down his disciples to these express words, and no other; for this prayer is not a strict form, but a pattern of prayer, and a directory to it, both as to brevity, order, and matter; for we do not find the disciples ever making use of it in form; and when it is recited by another Evangelist, it is not in the selfsame words as here; which it would have been, had it been designed as an exact form. Besides, Christ does not bid them pray in these very words, but "after this manner"; somewhat like this: not but that it is very lawful to use the very express words of this prayer in any of the petitions here directed to; and which indeed were no other than what good people among the Jews did frequently make use of; and which were collected and singled out by Christ, as what he approved of, in distinction from, and opposition to, other impertinent expressions, and vain repetitions, which some used; as will appear by a particular consideration of them. Our Father which art in heaven. This may be looked upon as the preface and introduction to the prayer, and regards the object of it, and his character, which is an epithet of God, often to be met with in Jewish writings, and particularly in their prayers; for thus they (k) say, "Mymvbv wnyba, "our Father which art in heaven", show mercy "to us, because thy great name is called upon us." Again (l), let the prayers and the requests of all Israel be received by אבוהון די בשמיא, "their Father, which is in heaven". They seem to have a regard to this prayer, when they apply that passage in Pro_3:35 "shame shall be the promotion of fools", to the nations of the earth, who, they say (m), "do not consider the glory of the law; and how, say they, "our Father which art in heaven", hear our voice, have mercy on us, and receive our prayer?'' So in confessions, thanksgivings, and sacrifices of praise, they required, and looked upon it, as the main thing, for a man to direct his heart לאביו שבשמים, "to his Father which is in heaven (n)." By "father", our Lord means the first person in the Trinity, who is the Father of all men by creation, and of the saints by adoption; who are to address him in prayer under the character of "our Father", partly to command a reverential fear of him, and partly to secure boldness and liberty of speech before him; and also to express fiducial confidence in him, faith of interest in him, and relation to him; which arises from some experience of his paternal love, and requires the witnessings of the Spirit of adoption; and inasmuch as the direction is not to say "my Father", but "our Father"; it shows that we should pray for others as well as for ourselves, even for all the dear children of God. It is a rule (o) with the Jews, "that a man ought always to join himself in prayer with the church;'' upon which the gloss says, "let him not pray the short prayer בלשון יחיד אלא בלשון רבים, "in the singular, but in the plural number", that so his prayer may be heard.'' The object of prayer is further described by the place of his residence, "in heaven"; not that he is included in any place, but that the heaven of heavens is the place where he most eminently displays his glory: and this may teach us to look upwards in prayer, and seek those things which are above; and also, that this earth, on which we dwell, is not our native country, but heaven is, where our Father dwells. Next follows the first petition, hallowed, or sanctified be thy name; so the Jews (p) in their prayers, "Kmv vdqty, "let thy name be hallowed", or "sanctified by us", O Lord our God, before the eyes of all living.'' And very often (q), "let his great name be magnified and sanctified in the world, which he hath created according to his will.'' And again (r), "let us sanctify thy name in the world, as they sanctify it in the highest heavens.'' By the "name" of God is meant he himself, the perfections of his nature, and the several names by which he is known, and which we are to think and speak of with holy reverence. By sanctifying his name, is not meant a making him holy, but acknowledging, and declaring him to be holy, and a glorifying him, and all his perfections. He is sanctified by himself, by declaring himself to be holy; by glorifying his perfections in his works; by implanting grace and holiness in the hearts of his people; by restoring the purity of his worship; by diffusing the knowledge of himself in the world; and by taking vengeance on the wicked: and he is sanctified by others, when they fear him, believe in him, call upon his name, use it reverently, submit to his will, acknowledge his mercies, regard his commands aud ordinances, and live a holy life and conversation; all which is earnestly desired by truly gracious souls. (k) Seder Tephillot, fol. 4. 2. Ed. Basil. (l) Ib. fol. 33. 2. (m) Raya Mehimna in Zohar in Lev. fol. 34. 1. (n) T. Bab. Shebuot, fol. 15. 1. (o) T. Bab. Beracot, fol. 30. 1. (p) Seder Tephillot, fol. 78. 1. Ed. Amstelod. Zohar in Exod. fol. 43. 4. (q) Seder Tephillot, fol. 17. 2, Ed. Basil. & passim. (r) Seder Tephillot, fol. 22. 1. & passim. Matthew 6:10 Thy kingdom come,.... The form of expression used by the ancient Jews, relating to this article, before the coming of Christ, doubtless was, as it now stands in their prayers (r), מלכות משיחך יבא, "the kingdom of thy Messiah come". Christ alters the expression, leaves out the word "Messiah", and puts it thus, "thy kingdom come", to let them know that the Messiah was come; and that it was the kingdom of the Father, in the power of his grace, upon the souls of men, they must pray for and expect: however, he conformed to a rule of their's in this, as well as in the former petition (s); that "every blessing, or prayer, in which there is no זברת השם, "mention made of the name", i.e. of God, is no prayer; and that every prayer, in which there is not מלכות, "the kingdom", is no prayer.'' In this petition the disciples were taught to pray for the success of the Gospel, both among Jews and Gentiles; for the conversion of God's elect, in which the kingdom of God would greatly appear, to the destruction of the kingdom of Satan, and the abolition of the kingdom of the beast, in the latter day; which will usher in the kingdom, of the mediator, he will receive from his Father, and this will terminate in the kingdom of glory: in a word, not the kingdom of nature and providence is meant, which always was; but the kingdom of heaven, which was at hand, nay had taken place, though as yet was not very visible, and which is spiritual in the hearts of God's people, Jews and Gentiles; and which will appear exceeding glorious in the latter day, and at last be swallowed up in the ultimate glory; all which must be very desirable by the sincere lovers of Jesus Christ. Thy will be done in earth, as it is in heaven. There is some appearance of this petition still remaining, in what the (t) Jews call the short prayer: "what is the short prayer? R. Eliezer says, עשה רצונך בשמים, "do thy will in heaven"; and give quietness of spirit, or acquiescence of spirit in thy will, to them that fear thee below.'' Christ says "thy will"; not the will of wicked men, nor the will of Satan, nor a man's own will, but the will of God: by which is meant either his secret will, which is the rule of all his proceedings both in providence and grace; is unknown to us, till facts make it appear; is always fulfilled in heaven and in earth; and sometimes is fulfilled by those who have no regard to his revealed will; and is what ought to be submitted to patiently, and without murmuring: or rather his revealed will, which consists partly in the declarations of his grace and mercy; as that salvation is by Christ, whoever believes in him shall be saved, that all the redeemed be sanctified, persevere to the end, and be glorified; and partly in the commands enjoined his people, which will of his is good, perfect, and acceptable. The will of God may be said to be done by us, when our wills are resigned to his; when we patiently submit to every adverse dispensation of providence; when our hearts and actions are, in some measure, conformed to his law; when what is done, is done in faith, with a view to his glory, and without dependence upon it; of which such only are capable who have a spiritual understanding of the will of God, believe in Christ, receive grace and strength from him, and are assisted by his Spirit. These desire to do the will of God, as it is done in heaven; meaning not so much by the inanimate creatures, the sun, and moon, and stars, as glorified saints and holy angels, who do it voluntarily and cheerfully; speedily, and without delay; constantly, and without any interruption; and perfectly and completely. (r) Seder Tephillot, fol. 128. 2. Ed. Basil. (s) T. Bab. Beracot, fol. 40. 2. (t) Ib. fol. 29. 2. Matthew 6:11 Give us this day our daily bread. The Arabic version reads it, "our bread for tomorrow"; and Jerom says, that in the Hebrew Gospel, used by the Nazarenes, he found the word מחר, which signifies "tomorrow": but this reading and sense seem to be contradicted by Christ, Mat_6:34 were it not that it may be observed, that this signifies the whole subsequent time of life, and so furnishes us with a very commodious sense of this petition; which is, that God would give us, "day by day", as Luke expresses it, Luk_11:3 that is, every day of our lives, to the end thereof, a proper supply of food: or the meaning of it is, that God would give us, for the present time, such food as we stand in need of; is suitable to us, to our nature and constitution, state and condition, and is sufficient and convenient for us: to which agrees the petition of the (u) Jews: "The necessities of thy people are great, and their knowledge short; let it be thy good will and pleasure, O Lord, our God, that thou wouldst give to everyone כדי פרנסתו, "what is sufficient for his sustenance", and to every one's body what it wants.'' "Says R. Jose (w), all the children of faith seek "every day" לשאלא מזונייהו, "to ask their food" of the Lord, and to pray a prayer for it.'' By "bread" is meant all the necessaries of life, and for the support of it: it is called "our's"; not that we have a right unto it, much less deserve it, but to distinguish it from that of beasts; and because it is what we need, and cannot do without; what is appointed for us by providence, is our's by gift, and possessed by labour. It is said to be "daily" bread, and to be asked for "day by day"; which suggests the uncertainty of life; strikes at all anxious and immoderate cares for the morrow; is designed to restrain from covetousness, and to keep up the duty of prayer, and constant dependence on God; whom we must every day ask to "give" us our daily bread: for he is the sole author of all our mercies; which are all his free gifts; we deserve nothing at his hands: wherefore we ought to be thankful for what we have, without murmuring at his providences, or envying at what he bestows on others. All kind of food, everything that is eatable, is with the Jews called לחם, "bread" (x). (u) T. Bab. Beracot, fol. 29. 2. (w) Zohar in Exod. fol. 26. 2. (x) Jarchi in Job, vi. 7. Matthew 6:12 And forgive us our debts,.... Nothing is more frequent in the Jewish writings than to call sins חובי, "debts"; and the phrase, of forgiving, is used both of God and men. Thus the prayer of Solomon is paraphrased (y) by the Targumist: "and hear thou the petition of thy servant, and of thy people Israel, which they shall make before this place; and do thou receive it from the place of the house of thy Shekinah, from heaven; and do thou accept their prayer ותשבק לחוביהון, "and forgive their debts".'' So Joseph's brethren signify to him, that it was their father's orders to say unto him, "forgive, I pray thee now, the trespass of thy brethren, and their sin"; which is rendered by the Chaldee paraphrasts (z) שבוק לחובי, "forgive the debts" of thy brethren, and their sins. Accordingly, by "debts" are meant sins here, as appears from Luk_11:4 where it is read, "and forgive us our sin". These are called "debts"; not because they are so in themselves, for then it would be right to do them; debts should be paid; they are not debts we owe to God, but are so called, because on account of them we owe satisfaction to the law and justice of God: the proper debts we owe to God are love, obedience, and gratitude; and in default of these, we owe the debt of punishment. Now these debts are numerous, and we are incapable of paying, nor can any mere creature pay them for us; wherefore, we are directed to pray, that God would forgive them, or remit the obligation to punishment we lie under, on account of sin. This petition supposes a sense, acknowledgment, and confession of sin, and of inability to make satisfaction for it; and that God only can forgive it, who does, for Christ's sake, and on account of his blood, sacrifice, and satisfaction: what is here requested is a manifestation and application of pardon to the conscience of a sensible sinner; which, as it is daily needed, is daily to be asked for. The argument, or reason used, is, as we forgive our debtors; which is to be understood not so much of pecuniary debtors, though they are to be forgiven, when poor and unable to pay; but of such who have offended, or done real injuries to others, either by word or deed: the injuries of enemies, the unkindness of friends, all sorts of offences, are to be forgiven by us; and not only so, but we are to pray to God to forgive them also. Now this is mentioned, not as if our forgiving others is the cause of God's forgiving us, or the model of it, or as setting him an example, or as if his and our forgiving were to be compared together, since these will admit of no comparison; but this is an argument founded upon God's own promise and grace, to forgive such who have compassion on their fellow creatures. (y) Targum in 2 Chron. vi. 21. (z) Targum Onkelos & Jon. ben Uzziel in Gen. l. 17. Vid. Targum in 1 Chron. iv. 18. & in Cant. i. 1. & in Gen. iv. 13. & passim. Matthew 6:13 And lead us not into temptation,.... Such a petition as this is often to be observed in the prayers of the Jews (a), אל תביאני, "do not lead me" neither into sin, nor into transgression and iniquity, ולא לידי נסיון, "nor into temptation", or "into the hands of temptation";'' that is, into the power of it, so as to be overcome by it, and sink under it; in which sense the phrase is to be understood here. We are not here taught to pray against temptations at all, or in any sense, for they are sometimes needful and useful; but that they may not have the power over us, and destroy us. There are various sorts of temptations. There are the temptations of God; who may be said to tempt, not by infusing anything that is sinful, or by soliciting to it; but by enjoining things hard and disagreeable to nature, as in the case of Abraham; by afflicting, either in body or estate, of which Job is an instance; by permitting and letting loose the reins to Satan, and a man's own corruptions; by withdrawing his presence, and withholding the communications of his grace; and sometimes by suffering false prophets to arise among his people: his ends in them are on his own account, the display of his power; grace, wisdom, and faithfulness; on account of his Son, that his saints might be like him, and he might have an opportunity of exercising his power and pity: and on his people's account, that they might be humbled; their faith and patience tried; might see their weakness, and need of Christ, and be excited to prayer and watchfulness. There are also the temptations of Satan; which lie in soliciting to evil, suggesting hard and blasphemous thoughts of God, and filling with doubts and fears; which are cunningly formed by him, and are very afflictive. There are moreover the temptations of the world, which arise from poverty and riches, from the men of the world, the lusts of it, and from both its frowns and flatteries: add to all this, that there are temptations arising from a man's own heart. Now, in this petition, the children of God pray, that they may be kept from every occasion and object of sinning; from those sins they are most inclined to; that God would not leave them to Satan, and their own corrupt hearts; nor suffer them to sink under the weight of temptations of any sort; but that, in the issue, they might have a way to escape, and be victorious over all. But deliver us from evil. This petition, with the Jews, is in this (b) form: "er egpm ynlyutw, "but deliver me from an evil accident", and diseases; and do not trouble me with evil dreams, and evil imaginations.'' R. Juda, after his prayer, or at the close of it, as is this petition, used (c) to say; "let it be thy good pleasure, 0 Lord our God, and the God of our fathers, שתצילנו, "that thou wouldst deliver us" from impudent men, and impudence; from an "evil" man, and from an "evil" accident; from the "evil" imagination, i.e. the corruption of nature; from an "evil" companion; from an "evil" neighbour; and from Satan the destroyer; and from hard judgment; and from an hard adversary, whether he is the son of the covenant, or is not the son of the covenant.'' And most, if not all of these things, may be very well thought to be comprised in the word "evil" here: particularly Satan may be meant, by "evil", or "the evil one", as the word may be rendered; who is eminently, originally, and immutably evil; his whole work and employment is nothing else but evil: and to be delivered from him, is to be rescued out of his hands, preserved from his snares, and delivered from his temptations. Evil men may also be intended: all men are naturally evil, and unalterably so, without the grace of God; and some are notoriously wicked; from whose company, sinful lusts, and pleasures, to which they are addicted, as well as from their rage and persecution, good men cannot but desire deliverance; as also from the evil of afflictions, and especially from the evil of sin; as that they may be kept from the commission of it; have the guilt of it removed; be preserved from its power and dominion; and, at last, be freed from the very being of it. For thine is the kingdom, and the power, and the glory, for ever, Amen. This conclusion is left out in the Arabic and Vulgate Latin versions, as it is in Luk_11:4. It stands thus in the Jewish prayers (d), כי המלכות שלך היא, "for the kingdom is thine", and thou shalt reign in glory for ever and ever.'' The usual response at the close of prayers, and reading the Shema, instead of "Amen", was (e) this: "Blessed be the name of the glory of his kingdom, for ever and ever.'' Which bears some resemblance to this concluding expression, which ascribes everlasting kingdom, power, and glory, to God: which may be considered either as a doxology, or an ascription of glory to God, which is his due; and ought be given him in all our prayers to him; or as so many reasons strengthening our faith in prayer; or as many arguments with God, with respect to the petitions made; since the kingdom of nature, providence, grace, and glory, is his: he is omnipotent, he has power to give us our daily bread; to forgive our sins; to preserve from, support under, and deliver out of temptation; to keep from all evil, and preserve from a total and final falling away: whose glory is concerned in all, to whom the glory of all is, and to whom it must, and shall be given; and all this for ever: and the whole is concluded with the word "Amen"; which is a note of asseveration, of the truth herein contained; is added by way of assent to every petition made; is expressive of an hearty wish, and desire to have all fulfilled; and also of faith and confidence, that they will be answered. And this word being retained, and kept the same in all languages, signifies the unity of the spirit, and faith in prayer, in all the saints, in all ages. I leave this prayer with one observation, and that is, whereas it has been so long, and so often said, that this is the Lord's prayer, it can never be proved that he ever made use of it; and it is certain that he did not make it, as appears from what has been cited out of the Jewish records: the several petitions in it were in being and use before he directed to them; and not only the petitions, but even the very preface and conclusion, are manifestly of Jewish original: what our Lord did was, he took the most proper and pertinent petitions, that had been used by good men among that people; which, with some alterations much for the better, he put together in this order, and gave his approbation of; and that with this view, to point out to his disciples some of the best and most suitable petitions to be made; and to give them a pattern of brevity and conciseness in prayer; and teach them to pray after such a manner, or in some such like words and expressions. This I observe, not to lessen the usefulness of this excellent pattern of sound words; the whole, and every part of it, being exceedingly instructive, and worthy of imitation; but to rectify a vulgar mistake, and to abate the formal and superstitious observance of it. (a) Seder Tephillot, fol. 3. 1. Ed. Basil. fol. 4. 2. Ed. Amstelod. Shaare Zion, fol. 73. 1. T. Bab. Beracot, fol. 60. 2. (b) T. Bab. Beracot, fol. 60. 2. (c) Ib. fol. 16. 2. (d) Seder Tephillot, fol. 280. 1. Ed. Basil. (e) Misn. Yoma, c. 4. sect. 1. & 6. 2. T. Bab. Pesachim, fol. 56. 1. & Taanith, fol. 16. 2. Seder Tephillot, fol. 70. 2. Ed. Basil. Matthew 6:14 For if ye forgive men their trespasses,.... Christ here refers to the petition in Mat_6:12 which is enforced with this reason and argument, "as", or "for", so Luk_11:4 "we forgive our debtors"; which he repeats and explains: and the reason why he singles out this particularly is, because he knew the Jews were a people very subject to revenge; and were very hardly brought to forgive any injuries done them: wherefore Christ presses it upon them closely to "forgive men their trespasses"; all sorts of injuries done them, or offences given them, whether by word or deed; and that fully, freely, from the heart; forgetting, as well as forgiving; not upbraiding them with former offences; and even without asking pardon, and though there might be no appearance of repentance. Now to this he encourages by saying, your heavenly Father will also forgive you; will hear your prayers, and manifest his forgiving love to you: not that the forgiveness of others is the procuring cause of forgiveness with God, which is the blood of Christ; or of the manifestation and application of it, that is, the advocacy of Christ; nor the moving cause of it, that is, the free grace of God: but this enters into the character, and is descriptive of the persons, to whom God is pleased to make a comfortable discovery, and give a delightful sense of his pardoning grace; such persons, so disposed and assisted by his grace, may expect it of him. Matthew 6:15 But if you forgive not men their trespasses,.... On the other hand, where men are not of a forgiving temper to their fellow creatures and fellow Christians, how can they expect forgiveness at the hands of God? or what sense of pardoning grace can there be upon their minds? Had they any right apprehensions of the grace and goodness of God, in the forgiveness of their sins, this would influence their minds, and engage their hearts to forgive such who have offended them: wherefore, where this is wanting, it may be concluded of, and said to such persons, neither will your Father forgive your trespasses. It is a plain case, that your Father has not given you a true sense of the pardon of your sins, nor can you be certain that he will; nor have you any reason to expect it, when you are so cruel and revengeful to others. There is a considerable emphasis lies upon the word "men", to which "heavenly Father" is opposed, and the sense, according to it, is, that if men, who are upon an equal foot with each other, should not forgive one another, how should it be expected that our Father which is in heaven, who is so much above, and no ways obliged to us, should forgive us? Matthew 6:16 Moreover when ye fast,.... This is to be understood, not so much of their public stated fasts, and which were by divine appointment, as of their private fasts; which, with the Jews, were very frequent and numerous, and particularly every Monday and Thursday; see Luk_18:12 in which they affected great severity, and is here condemned by Christ: be not as the hypocrites, the Scribes and Pharisees, of a sad countenance; who put on very mournful airs, and dismal looks; made wry faces, and distorted countenances; banished all pleasantry and cheerfulness from them, so that they looked quite like other men than they really were; for they disfigure their faces; not by covering them out of sight, by putting a veil over them, as some have thought; but they neglected to wash their faces, and make them clean, as at other times; and not only so, but put ashes upon their heads, and other methods they used: they discoloured their faces, or "made" them "black", as the Arabic version reads it; that they might look as if they became so through fasting: and such persons were in great esteem, and thought to be very religious. It is said (f), in commendation of R. Joshua ben Chanamah, that all his days הושחרו פניו, "his face was black", through fastings; and this is said (g) to be the reason of Ashur's name, in 1Ch_4:5 because "his face was black" with fasting: yea, they looked upon such a disfiguring of the face to be meritorious, and what would be rewarded hereafter. "Whoever (say they (h)) המשחיר פניו, "makes his face black", on account of the law in this world, God will make his brightness to shine in the world to come.'' Now these practices they used, that they might appear unto men to fast: so that either they did not really fast, when they pretended to it; only put on these outward appearances, that men might think they did; or, not content with real fasting, which they must be conscious of themselves, and God knew, they took such methods, that it might appear to men that they fasted, and that they might be taken notice of, and applauded by them: for their view in fasting was not to satisfy their own consciences, or please God, but that they might have glory of men. Hence, says Christ, verily I say unto you, they have their reward; they obtain what they seek for, honour from men, and that is all they will have. (f) Juchasin, fol. 59. 1. (g) T. Bab. Sota, fol. 12. 1. (h) T. Bab. Sanhedrim, fol. 100. 1. Matthew 6:17 But thou, when thou fastest,.... Christ allows of fasting, but what is of a quite different kind from that of the Jews; which lay not in an outward abstinence from food, and other conveniences of life, and refreshments of nature; but in an abstinence from sin, in acknowledgment and confession of it; and in the exercise of faith and hope in God, as a God pardoning iniquity, transgression and sin; wherefore cheerfulness, and a free use of the creatures, without an abuse of them, best became such persons. Anoint thine head, and wash thy face; directly contrary to the Jewish canons, which forbid these things, with others, on fast days: "On the day of atonement, (say (i) they,) a man is forbidden eating and drinking, וברחיצהובסיכה "and washing and anointing", and putting on of shoes, and the use of the bed.'' And the same were forbidden on other fasts: in anointings, the head was anointed first, and this rule and reason are given for it: "he that would anoint his whole body, סך ראשו תחילה, "let him anoint his head first", because it is king over all its members (k).'' Anointing and washing were signs of cheerfulness and joy; see Rth_3:3. (i) Misn. Yoma, c. 8. sect. 1. & Taanith, c. 1. sect. 4, 5, 6. T. Bab. Yoma, fol. 77. 2. Taanith, fol. 12. 2. Moses Kotsensis Mitzvot Tora, pr. affirm. 32. (k) T. Bab. Sabbat, fol. 61. 1. Matthew 6:18 That thou appear not unto men to fast,.... Which is just the reverse of the hypocrites, the Scribes and Pharisees; and quite contrary to the customs of the Jews, who when they fasted, particularly on their noted fasts (l), "brought out the ark into the street of the city, and put burnt ashes upon it, and upon the head of the prince, and upon the head of the president of the sanhedrim, and every man upon his own head.'' All which was done, to be seen of men to fast; but Christ directs to such sorts of fasting, and which is to be done in such a manner, as only to be seen by God: but unto thy Father which is in secret; who is invisible, and who sees what is done in secret, and takes notice of the internal exercise of grace; which he approves of, and prefers to outward fastings; and thy Father which seeth in secret, shall reward thee openly: and to have honour from God, is infinitely more than to have the applause of men; for as God delights in, so he will reward his own grace with glory. (l) Misn. Taanith, c. 2. sect. 1. Matthew 6:19 Lay not up for yourselves treasures upon earth,.... Meaning either treasures that are of an earthly nature and kind, the more valuable and excellent things of the earth, worldly wealth and riches; or the things and places, in which these are laid up, as bags, chests, or coffers, barns and other treasuries, private or public. Christ here dissuades from covetousness, and worldly mindedness; an anxious care and concern, to hoard up plenty of worldly things for themselves, for time to come, making no use of them at present for the good of others: and this he does, from the nature of the things themselves; the places where they are laid up; the difficulty of keeping them; and their liableness to be corrupted or lost. Where moth and rust doth corrupt, and thieves break through and steal. Garments, formerly, were a considerable part of the treasures of great men, as well as gold and silver; see Job_27:16. So according to the (m) Targumist, Haman is bid to go לבית גנזי דמלכא, "to the king's treasury", and take from thence one of the purple garments, the best, and raiment of the best silk, &c. and these were liable to be eaten with the moth, Jas_5:2. The word translated rust, does not here signify the rust of metals, as gold and silver; by which there is not so much damage done, so as to destroy them, and make them useless; but whatever corrupts and consumes things eatable, as blasting and mildew in corn, or any sort of vermin in granaries: for gold and silver, or money, with jewels and precious stones, which make a very great part of worldly treasure, seem to be more particularly designed, by what thieves break through into houses for, and carry away. So that here are three sorts of earthly treasures pointed at, which are liable to be corrupted, or taken away: garments, which may be destroyed, and rendered useless for wearing; provisions of things eatable, as all sorts of corn and grain, which may be so corrupted by smut and vermin, as not to be fit for use; and money and jewels, which may be stolen by thieves: so that no sort of worldly riches and treasure is safe, and to be depended on; and therefore it is a great folly and vanity to lay it up, and trust in it. (m) Targum Sheni. in Esth. vi. 10. Matthew 6:20 But lay up for yourselves treasure in heaven,.... That is, either be concerned for, and seek after heavenly treasure, the riches of glory, the joys and glories of another world, which infinitely excel everything that is valuable on earth; and which can never be corrupted, or taken away: or rather, lay up your earthly treasures in heaven; that is, put them into the hands of God in heaven; and this is done, by liberally communicating to the poor; by which means men "provide themselves bags which wax not old, and a treasure in heaven that faileth not", Luk_12:33. They shall never want any good thing here, and they "lay up in store for themselves, a good foundation against the time to come", 1Ti_6:18. This is the way to have worldly treasure secured from moth, rust, and thieves; for to lay it up in heaven with God, to give it to him, to his poor, to make use of it for his glory, is to lay it up in a place, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. Treasures are safer here than in our own hands, and will turn to better account, and more to our own advantage, both in this life, and that which is to come: see Mat_19:21. In this way, though not for it, men come to have treasure in heaven, even the treasure of eternal life, glory, and happiness. Heaven is often represented by the Jewish writers as a treasury; and the treasures which are in it are said (n) to be "Myyx yzng, "treasures of life", and treasures of peace, and treasures of blessing; and the souls of the righteous, and the spirits and souls that shall be created, and the dew with which God will quicken the dead.'' Those words in Deu_31:16. "And the Lord said unto Moses, thou shalt sleep with thy fathers", are thus (o) paraphrased. "And the Lord said unto Moses, lo! thou shalt sleep in the dust with thy fathers, and thy soul shall be treasured up בגנזי חיי עלמא, "in the treasury of eternal life", with thy fathers.'' They tell us (p) of a story of Monbaz the king, who was son to queen Helena; in which are many things agreeable to these words of Christ, and which may serve to illustrate them. "Monbaz the king stood and gave all his goods to the poor: his relations sent to him, and said, thy fathers added to that which was their's, and to that which was their fathers; but thou hast given away that which was thine, and that which was thy father's: he replied to them all thus: my fathers גנזו בארץ ואני גנזתי בשמים, "laid up treasure on earth, but I have laid up treasure in heaven", according to Psa_85:11. My fathers laid up treasures, which do not bring forth fruit; but I have laid up treasures, which bring forth fruit, according to Isa_3:10. My fathers gathered in a place, where the hand, i.e. of man rules, (where thieves break through and steal,) but I have gathered in a place where the hand of man does not rule, according to Psa_97:2. My fathers gathered mammon, money, but I have gathered souls, according to Pro_11:30. My fathers gathered for others, but I have gathered לעצמי, for myself, according to Deu_24:13. My fathers gathered in this world, but I have gathered "for the world to come".'' One of their commentators (q) on the phrase, "my fathers laid up treasures below", as it is in the Babylonish Talmud (r), has this remark: "for lo! all that they treasured up was for the necessaries of this world; which is מקום עפר רמה תולעה, "a place of dust and vermin", which corrupt and destroy everything; "but I have laid up treasures above", a place secure and firm, and which preserves everything that is put into it.'' (n) T. Bab. Chagiga, fol. 12. 2. (o) Targum Jon. ben Uzziel, in Deut. xxxi. 16. (p) T. Hieros. Peah, fol. 15. 2. (q) Caphtor, fol. 97. 1. (r) T. Bab. Bava Bathra, fol. 11. 1. Matthew 6:21 For where your treasure is, there will your heart be also. This seems to be a proverbial expression, and contains in it another reason, dissuading from worldly mindedness; because of the danger the heart is in of being ensnared and ruined thereby: and the sense of it is, if your treasure is on earth, and lies in earthly things, your hearts will be set upon them, and be in them, in your bags, your coffers and storehouses; and so your souls will be in danger of being lost; which loss will be an irreparable one, though you should gain the whole world. But if your treasure is put into the hands of God, your hearts will be with him, and be settled on him; your desires will be after heavenly things; your affections will be set on things above; your conversation will be in heaven, whilst you are on earth; and that will be the place and seat of your happiness, to all eternity. Matthew 6:22 The light of the body is the eye,.... Or, the "candle of the body is the eye"; for the eye is that in the body, as a candle is in the house; by the light of it, the several members of the body perform their office; and what is said of the eye of the body, is transferred to the eye of the mind: if therefore thine eye be single: that is, if thy mind be liberal, generous, and bountiful: for Christ is still upon the same subject of liberality, and against covetousness; and here speaks entirely in the language of the Jews, who could easily understand him; in whose writings we read of three sorts of eyes; a good eye, a middling one, and an evil one; so in the offerings of the first fruits (s), עין יפה, "a good eye" gave the fortieth, the house Shammai say, the thirtieth part; a middling one, the fiftieth; and an evil one, the sixtieth part.'' Upon which the commentators say (t), a "good eye" means one that is liberal, and an "evil eye" the contrary: hence you often read (u) of "trading, dedicating", and "giving with a good" or "an evil eye"; that is, either generously, liberally, or in a niggardly and grudging manner; which may help us to the sense of our Lord in these words; whose meaning is, that if a man is not covetous, but his mind is disposed to generosity and liberality; if this be the case, as if he should say, thy whole body shall be full of light: all thy actions will be influenced by this noble principle; thy whole life will be illuminated, guided and governed by it; thy mind will be cheerful and pleasant, and thy estate and condition will be prosperous and successful. (s) Misn. Trumot, c. 4. sect. 3. (t) Maimon. Bartenora & Ez. Chayim in ib. (u) T. Bab. Bava Bathra, fol. 37. 2. & 71. 1. & 72. 1. Matthew 6:23 But if thine eye be evil,.... If thou art of a sordid disposition, of an avaricious temper, if the sin of covetousness prevails over thee, thy whole body will be full of darkness: thy judgment will be so influenced by that sordid principle, that thou wilt not be able to discern what is agreeable to the law of God, or human reason; what is fitting to be done for thyself, for God, or for thy fellow creatures; all the powers and faculties of thy soul will be enslaved by it, and all be intent upon, and employed in the gratification of it: thy mind will be always sad and sorrowful, harassed and distressed; and thy estate, and condition, will be most miserable and uncomfortable: if therefore the light that is in thee be darkness, how great is that darkness! as it is in the body, so it is with the mind; as when the eye, the light of the body, is put out by any means, all the members of the body are in entire darkness; so when the light of reason in the mind is so far extinguished by any prevailing iniquity, particularly the sin of covetousness, so that it is wholly influenced and governed by it, what irregular actions is it led into! What deeds of darkness does it perform! and what will be the consequence of it, but utter and eternal darkness, if grace prevent not! Matthew 6:24 No man can serve two masters,.... Whose orders are directly contrary to one another: otherwise, if they were the same, or agreed, both might be served; but this is rarely the case, and seldom done. This is a proverbial expression, and is elsewhere used by Christ, Luk_16:13. The Jews have sayings pretty much like it, and of the same sense as when they say (w), "we have not found that כל אדם זוכה לשתי שולחנות, "any man is fit for two tables."'' And again (x), "that it is not proper for one man to have two governments:'' their meaning is, that two things cannot be done together: for, either he will hate the one, and love the other; he will have less affection and regard to the one, than to the other; as the service or orders of the one, are less agreeable to him than the others; or else he will hold to the one; hearken to his commands, obey his orders, and abide in his service; and despise the other; show disrespect to his person, neglect his orders, and desert his service: ye cannot serve God and mammon. The word "mammon" is a Syriac word, and signifies money, wealth, riches, substance, and everything that comes under the name of worldly goods. Jerom says, that riches, in the Syriac language, are called "mammon"; and so the word is often used in the above senses, in the Chaldee paraphrases (y), and in the Talmudic writings; where (z) דיני ממונות, "pecuniary judgments", or causes relating to money affairs, in which were pecuniary mulcts, are opposed to דיני נפשות, "judgment of souls", or causes relating to life and death. The account and interpretation Irenaeus (a) gives of the word, is very wide and foreign; who says, that "Mammon, according to the Jewish way of speaking, which the Samaritans used, is one that is greedy, and would have more than he ought; but, according to the Hebrew language, it is called adjectively Mam, and signifies one that is gluttonous; that is, who cannot refrain himself from gluttony.'' Whereas it is not an Hebrew word, nor an adjective, but a substantive, and signifies riches; which are opposed to God, being by some men loved, admired, trusted in, and worshipped, as if they were God; and which is incompatible with the service of the true God: for such persons, whose hearts go after their covetousness, and are set upon earthly riches, who give up themselves to them, are eagerly and anxiously pursuing after them, and place their confidence in them; whatever pretensions they may make to the service of God, as did the Scribes and Pharisees, who are particularly struck at by this expression, both here and elsewhere, they cannot truly and heartily serve the Lord. "Mammon" is the god they serve; which word may well be thought to answer to Pluto, the god of riches, among the Heathens. The Jews, in Christ's time, were notorious for the love of "mammon"; and they themselves own, that this was the cause of the destruction of the second temple: the character they give of those, who lived under the second temple, is this: "we know that they laboured in the law, and took care of the commandments, and of the tithes, and that their whole conversation was good; only that they אוהבין את הממון, "loved the mammon", and hated one another without a cause (b).'' (w) Praefat. Celi Jaker, fol. 3. 1. (x) Piske Tosephot Cetubot, art. 359. (y) Vid. Targum Onkelos & Jon. in Gen. xiii. 13. & in Jud. v. 19. & in Prov. iii. 9. & in Isa. xlv. 13. & passim. (z) Misn. Sanhed. c. 1. sect. 1. & c. 4. sect. 1. (a) Adv. Haeres. l. 3. c. 8. p. 249. (b) T. Hieros. Yoma, fol. 38. 3. Matthew 6:25 Therefore I say unto you, take no thought for your life,.... Since ye cannot serve both God and "mammon", obey one, and neglect the other. Christ does not forbid labour to maintain, support, and preserve, this animal life; nor does he forbid all thought and care about it, but all anxious, immoderate, perplexing, and distressing thoughts and cares; such as arise from diffidence and unbelief, and tend to despair; which are dishonourable to God, as the God of nature and providence, and uncomfortable to men: what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. The several and the only things, which are necessary for the support and comfort of human life, are mentioned; as meat, drink, and clothing; Eating and drinking are necessary to preserve life; and raiment, to cover and defend the body, from the injuries of the heavens: and having these, men have everything necessary, and ought herewith to be content; nor should they be anxiously thoughtful about these: for is not the life more than meat, and the body than raiment? And yet, God has given these without man's thought: and since these are better, and much more excellent, than food and raiment, as all must and will acknowledge; and God has given these the greater gifts, it may be depended upon, that he will give the lesser; that he will give meat and drink; to uphold that valuable life, which he is the author of; and raiment to clothe that body, which he, with so much wisdom and power, has accurately and wonderfully made. Matthew 6:26 Behold the fowls of the air,.... Not such as are brought up in houses, but which fly abroad in the air, wild; and are not supported by their own, or any human care, but by the care of God: Luk_12:24 particularly mentions the "ravens", referring probably to Psa_147:9, and because they are very voracious creatures: and there it is said, "consider the ravens"; look attentively upon them, and with observation, for they sow not, neither do they reap, nor gather into barns. This is not said, that men should not sow, nor reap, nor gather into barns: but to reprove their diffidence and unbelief: who, though they have the opportunity of sowing, reaping, and gathering in, year by year, yet distrust the providence of God; when the fowls of the air do none of these, yet your heavenly Father feedeth them; see Psa_145:15. The Jews acknowledge this, that the least and meanest of creatures are fed by God. "Mar says (c), the holy blessed God sits וזן, "and feeds", i.e. all creatures, and takes care of them.'' Are ye not much better than they? Do not you differ from them? are ye not much more excellent than they? And if God feeds and provides for inferior creatures, such as are very mean and contemptible, how much more will he not provide for you? There is a passage in the Talmud, which has great affinity to this of Christ's, and appears to have in it pretty much of the like kind of reasoning. In the Misna (d) it is said, that R. Simeon ben Eleazer should say, "Did you ever see a beast, or a fowl, that had a trade? but they are fed without trouble.'' In the Gemara (e) is added, "Did you ever see a lion bearing burdens, an hart gathering summer fruits, a fox a money changer, or a wolf selling pots? And yet מתפרנסין בלא צער, "they are nourished without labour", and wherefore are they created? To serve me, and I am created to serve my Maker: and lo! these things have in them an argument, "from the less to the greater"; for if these, which are created to serve me after this manner, are supported without trouble; I, who am created to serve my Maker, is it not fit that I should be supplied without trouble? And what is the reason that I am sustained with trouble? My sins.'' (c) T. Bab. Sabbat, fol. 107. 2. Avoda Zara, fol. 3. 2. (d) Kiddushin, c. 4. sect. 14. (e) T. Hieros. Kiddushin, fol. 66. 2. Vid. T. Bab. Kiddushin, fol. 82. 1, 2. Matthew 6:27 Which of you by taking thought,.... As Christ argued before, from the unnecessariness of anxious thoughts and cares, about the provisions of life; so here, from the unprofitableness of them; it being impossible for a man, with all his care and thought, to add one cubit unto his stature, or "to his age"; so the word is rendered, Joh_9:21 to the days of his life, he is so solicitous about; for a cubit may as well be applied to a man's age, as an "hand's breadth" is to his days, Psa_39:5. Nor is it so reasonable to think, that Christ should be speaking of making such an addition to a man's height; though that, to be sure, is an impossible thing: since the far greater part of Christ's hearers must be come to their full growth, and could not hope to have any addition made to their height; though they might hope to add to their days; much less such a monstrous one as that of a cubit, and which is a strong reason against the other sense of the word, and for this: for our Lord is speaking of something very small, which men cannot do; as appears from what Luke says, Luk_12:26 "If ye then be not able to do that which is least, why take ye thought for the rest?" Whereas, to add a cubit to a man's height, is a great deal: "the stature of a middling man (says (f) Bartenora) is three cubits.'' And to add one more, makes a large addition to his stature; but to apply this to a man's age, is a small matter, and yet is what men cannot do: the sense of the words is this, that no man, by all the care and thought he can make use of, is ever able to add one cubit, or the least measure to his days; he cannot lengthen out his life one year, one month, one day, one hour; no, not one moment. (f) In Misn. Erubim, c. 4. sect. 5. & Negaim, c. 13. sect. 11. Matthew 6:28 And why take ye thought for raiment,.... Having exposed the folly of an anxious and immoderate care and thought, for food to support and prolong life, our Lord proceeds to show the vanity of an over concern for raiment: consider the lilies of the field or "the flowers of the field", as the Arabic version reads it, the lilies being put for all sorts of flowers. The Persic version mentions both rose and lily; the one being beautifully clothed in red, the other in white. Christ does not direct his hearers to the lilies, or flowers which grow in the garden which receive some advantage from the management and care of the gardener; but to those of the field, where the art and care of men were not so exercised: and besides, he was now preaching on the mount, in an open place; and as he could point to the fowls of the air, flying in their sight, so to the flowers, in the adjacent fields and valleys: which he would have them look upon, with their eyes, consider and contemplate in their minds, how they grow; in what variety of garbs they appear, of what different beautiful colours, and fragrant odours, they were; and yet they toil not, or do not labour as husbandmen do, in tilling their land, ploughing their fields, and sowing them with flax, out of which linen garments are made: neither do they spin; the flax, when plucked and dressed, as women do, in order for clothing; nor do they weave it into cloth, or make it up into garments, as other artificers do. Matthew 6:29 And yet I say unto you, that even Solomon in all his glory,.... This is a certain truth, to be affirmed in the strongest manner, and to be believed, that not only men and kings too in general; but even particularly Solomon, the richest and most magnificent of all the kings of Israel, whose grandeur, and glory, exceeded all the princes of the earth; that even he, not in his common dress, but when "in his glory", and in "all" his glory, when arrayed with his royal and richest robes, with his crown on his head, and when seated on his throne, was not arrayed like one of these lilies, or flowers of the field: for the glory and beauty of his garments were purely from art, but their's by nature; which can never be equalled by art. This phrase, "Solomon in all his glory", is the same which the Jewish doctors, in their writings, express by שלמה בשעתו, "Solomon in his hour" (g): that is as their commentators explain it (h), בעת מלכותו, "in the time of his reign"; for they say he was first a king, and then a private person. Now, not whilst he was a private person, but when a king, in the height of his grandeur and magnificence, and when dressed out in the most splendid manner, he was exceeded in array by a single lily: or the sense is, in his royal apparel. For as the same doctors say, "what is a man's "glory?" It is his clothing that is his outward glory; and again, garments are the glory of a man (i).'' (g) Misn. Bava Metzia, c. 7. sect. 1. T. Bab. ib. fol. 49. 1. & 83. 1. & 86. 2. (h) Jarchi & Bartenora in ib. (i) Tzeror Hammor, fol. 95. 1. & 99. 4. & 110. 4. Matthew 6:30 Wherefore if God so clothe the grass of the field..... These words are a conclusion from the former, and contain an argument from the lesser to the greater; that if God, for this is solely his work, so clothes the lilies, the flowers of the field, and whatever grows up out of the earth, in such a beautiful and splendid manner, as even to outdo Solomon, in his richest apparel; there's no doubt to be made of it, or at least ought not, but that he will much more provide clothing for men. The argument is illustrated, by the short continuance of the grass of the field, which is so clothed; and the use it is put to, when cut down; which today is in being, but abides not long, as it were but for a day: it flourishes in the morning, continues for the day in its glory and verdure, is cut down at evening, and withers and dies, and tomorrow is cast into the oven, to heat it with, or as the Syriac version reads בתנורא, "in the furnace". And so Munster's Hebrew edition of this Gospel. For furnaces used to be heated with straw and stubble, and such like things, as were gathered out of the fields; so, we read in the Misna (k), that pots and furnaces were heated; "a pot which they heat "with straw and stubble", they put into it that which is to be boiled--a furnace which they heat "with straw and stubble", they put nothing into it, nor upon it (i.e. till they have removed the coals or ashes): a little furnace, which they heat בקש ובגבבא, "with straw and stubble", is as the pots.'' The last word, גבבא, Bartenora says, signifies wood, or sticks, small as stubble, which they gather out of the field; that is, the stalks of some sort of herbs and plants, that grow in the field: now if God clothes these plants, which are so short lived, and at last used for such mean purposes; shall he not much more clothe you men, his people, who are of a much longer life, and designed for greater ends and purposes; for the worship and service of God, for his honour and glory here, and for eternal life and happiness hereafter, O ye of little faith? As such persons are, who distrust the providence of God, with respect to food and raiment, The phrase, קטני אמנה, "men of little faith", is often to be met with in the Rabbinical writings: so Noah is represented by them, as one of "little faith", who believed, and did not believe the flood; and therefore did not go into the ark, till the waters drove him (l): and though he is said to be perfect, this was not by his works, but by the grace of God (m). So the Israelites at the Red Sea, who thought that when they came out on one side, the Egyptians would come out on the (n) other. So the little children that mocked Elisha, are said to be so called, because they were men "of little (o) faith". So everyone that exalts his voice in prayer, is reckoned such an one (p). But what comes nearest to the case before us, is the following (q) passage; "Says R. Eliezer the Great, whoever has a morsel in his basket, and says, what shall I eat tomorrow? is no other than מקמני אמנה, "one of those of little faith".'' (k) Sabbat, c. 3. sect. 1, 2. (l) Jarchi in Gen. vii. 7. (m) Tzeror Hammor, fol. 10. 2. (n) T. Bab. Pesachim, fol. 118. 2. Erachin, fol. 15. 1. (o) T. Bab. Sota, fol. 46. 2. Zohar in Exod. fol. 90. 2. (p) T. Bab. Beracot, fol. 24. 2. Zohar in Num. fol. 93. 2. (q) T. Bab. Sota, fol. 48. 2. Matthew 6:31 Therefore take no thought,.... That is, for the morrow, as it is explained, Luk_6:34 for it is lawful to take proper care and thought for present food, drink, and raiment; but not to be anxiously concerned for futurity; saying, what shall we eat? or what shall we drink? or wherewithal shall we be clothed? These are a repetition of the several things instanced in, and are the very language and expressions of men of little faith; as in the above citation, מה אוכל למחר, "what shall I eat tomorrow?" Matthew 6:32 For after all these things do the Gentiles seek,.... Or "the nations of the world", as in Luk_12:30. The Syriac reads it so here: the phrase, אומות העולם "the nations of the world", is used of the Gentiles, in distinction from the Israelites, thousands of times in the Jewish writings; it would be endless to give instances. These knew not God, nor acknowledged his providence; the greater part of them thought, that the soul perished with the body; few of them thought, that anything remained after death; and they that did, spoke very doubtfully of it: wherefore it is no wonder, that such persons should greedily seek after, and be anxiously concerned for all these things, food, raiment, and riches, and a great plenty of them; since this is all the happiness they expect; and imagine, that this is to be acquired by their care, thought, diligence, and industry; having no regard to a superior being, and his all wise providence: but for the Jews, and so Christians, who have a divine revelation, the knowledge of God, and his providence, and of a future state after this life, to act the same part the Heathens do, is exceedingly unbecoming, absurd, and wicked: and besides, such greedy desires, immoderate care, and anxious solicitude, are altogether unnecessary; for your heavenly Father knoweth that ye have need of all these things. Every word almost, carries in it an argument, to strengthen the faith of God's children, to encourage them to believe, that he will bestow upon them, whatever is needful, for meat, drink, and clothing: he is a "father", and will take care of his children; "their father"; they have interest in him, being related to him, and need not doubt of his paternal care, and affectionate regard to them: their "heavenly" Father, or their Father in heaven; who has all things at his command, who sits there, and does whatever he pleaseth on earth: "he knoweth that they have need"; he knows all things, all their straits, difficulties, wants and necessities; he knows they need every day, "all these things", food and raiment, and cannot do without them: and therefore they may depend upon it, that as it is in his power to relieve them, and their persons and cases are not unknown to him; he who stands in the relation of a father to them, will supply them with whatever is proper and convenient for them. Matthew 6:33 But seek first the kingdom of God,.... Meaning either the Gospel, and the ministration of it; in which sense this phrase is often used, see Mat_21:43 and which is diligently to be sought after, and into; to be constantly attended on, and to be preferred to our necessary food, to raiment, or riches, or any enjoyment of life: or else the kingdom of glory, which is prepared by God, and is his gift; for which he makes his people meet here, and will introduce them into it hereafter. And his righteousness; the righteousness of God, which is revealed in the Gospel, and is what gives a right and title to the kingdom of heaven. This is not the righteousness of man, but of God; and is no other than the righteousness of Christ; so called, because he is God who has wrought it; it is what God approves of, accepts, and imputes, and which only can justify in his sight, and give an abundant entrance into his kingdom and glory. Heaven is to be sought for in the first place, as the perfection of the saints' happiness; and Christ's righteousness is to be sought for, and laid hold on by faith, as the way and means of enjoying that happiness; without which, there will be no entering into the kingdom of heaven. And all these things shall be added unto you: of the free bounty, goodness, and liberality of God, without your thought and care, and much less merit; even "all these things", meat, drink, clothing, or whatsoever worldly sustenance else is necessary for you: which are not parts of the happiness of saints, only appendages thereunto; which they have over and above what they are, or should be chiefly seeking after. The Hebrews (r) say, "that no good sign will be shown to Israel, until they return and "seek" three things: "afterwards the children of Israel shall return and seek the Lord"; זו מלכות שמים, "this is the kingdom of heaven"; and "David their king", according to its literal sense; "and shall fear the Lord and his goodness"; this is the house of the sanctuary, as it is said, "this goodly mountain", and Lebanon.'' (r) Jarchi & Kimchi, in Hos. iii. 5. Matthew 6:34 Take therefore no thought for the morrow,.... Reference is had to Pro_27:1. "Boast not of thyself tomorrow": a man cannot promise or assure himself, that he shall have a morrow, and therefore it is great weakness and folly to be anxiously thoughtful about it. This is expressed in the Talmud (s), nearer the sense of Christ's words, after this manner: אל תצר צרת מחר, "do not distress thyself with tomorrow's affliction, for thou knowest not what a day may bring forth"; perhaps tomorrow may not be, and thou wilt be found distressing thyself, for the time which is nothing to thee.'' And should it come, it is unnecessary to be thoughtful of it in a distressing manner before hand; for the morrow shall take thought for the things of itself. The morrow is here introduced by a "prosopopeia", as if it was a person sufficiently thoughtful and careful for the necessaries of it: every day brings along with it fresh care and thought, being attended with fresh wants and troubles; and therefore, it is very unadvisable, to bring the cares and troubles of two days upon one; as he does, who is anxiously concerned today, for the things of tomorrow; sufficient unto the day is the evil thereof. This proverb is thus expressed in the Talmud (t), דיה לצרה בשעתה, "sufficient for distress", or "vexation, is the present time"; which the gloss explains thus, "sufficient for the vexation it is, that men should grieve for it, at the time that it comes upon them.'' It is very wrong to anticipate trouble, or meet it before hand; if it was for no other reason but this, that every day's trouble is enough, and should not be needlessly added to, by an over concern what shall be done for tomorrow; or how shall the necessities of it be answered, or the trials of it be endured. (s) T. Bab. Sanhedrim, fol. 100. 2. (t) T. Bab. Beracot, fol. 9. 2. Judging Others Mat 7:1  Judge not, that ye be not judged.  Mat 7:2  For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.  Mat 7:3  And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?  Mat 7:4  Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?  Mat 7:5  Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.  Mat 7:6  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 and rend you.  Ask, and It Will Be Given Mat 7:7  Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:  Mat 7:8  For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.  Mat 7:9  Or what man is there of you, whom if his son ask bread, will he give him a stone?  Mat 7:10  Or if he ask a fish, will he give him a serpent?  Mat 7:11  If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?  The Golden Rule Mat 7:12  Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.  Mat 7:13  Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:  Mat 7:14  Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.  A Tree and Its Fruit Mat 7:15  Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.  Mat 7:16  Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?  Mat 7:17  Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.  Mat 7:18  A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.  Mat 7:19  Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.  Mat 7:20  Wherefore by their fruits ye shall know them.  I Never Knew You Mat 7:21  Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.  Mat 7:22  Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?  Mat 7:23  And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.  Build Your House on the Rock Mat 7:24  Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:  Mat 7:25  And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.  Mat 7:26  And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:  Mat 7:27  And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.  The Authority of Jesus Mat 7:28  And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:  Mat 7:29  For he taught them as one having authority, and not as the scribes.  Matthew 7:1 Judge not, that ye be not judged. This is not to be understood of any sort of judgment; not of judgment in the civil courts of judicature, by proper magistrates, which ought to be made and pass, according to the nature of the case; nor of judgment in the churches of Christ, where offenders are to be called to an account, examined, tried, and dealt with according to the rules of the Gospel; nor of every private judgment, which one man may make upon another, without any detriment to him; but of rash judgment, interpreting men's words and deeds to the worst sense, and censuring them in a very severe manner; even passing sentence on them, with respect to their eternal state and condition. Good is the advice given by the famous Hillell (u), who lived a little before Christ's time; "Do not judge thy neighbour, (says he,) until thou comest into his place.'' It would be well, if persons subject to a censorious spirit, would put themselves in the case and circumstances the persons are in they judge; and then consider, what judgment they would choose others should pass on them. The argument Christ uses to dissuade from this evil, which the Jews were very prone to, is, "that ye be not judged"; meaning, either by men, for such censorious persons rarely have the good will of their fellow creatures, but are commonly repaid in the same way; or else by God, which will be the most awful and tremendous: for such persons take upon them the place of God, usurp his prerogative, as if they knew the hearts and states of men; and therefore will have judgment without mercy at the hands of God. (u) Pirke Abot, c. 2. sect. 4. Matthew 7:2 For with what judgment ye judge, ye shall be judged,.... Both by God and men; to which agree those proverbial sentences used by the Jews; "He that judgeth his neighbour according to the balance of righteousness, or innocence, they judge him according to righteousness.'' (w) And a little after, "As ye have judged me according to the balance of righteousness, God will judge you according to the balance of righteousness.'' Hence that advice of Joshua ben Perachiah (x), who, by the Jewish writers, is said to be the master of Christ; "Judge every man according to the balance of righteousness.'' Which their commentators explain thus (y); when you see a man as it were in "equilibrio", inclining to neither part, it is not clear from what he does, that he is either good or evil, righteous or unrighteous; yet when you see him do a thing which may be interpreted either to a good or a bad sense, it ought always to be interpreted to the best. And with what measure you mete, it shall be measured to you again. This was an usual proverb among the Jews; it is sometimes delivered out thus, מדה כנגד מדה, "measure against measure" (z); but oftener thus, and nearer the form of it here, במדה שאדם מודד בה מודדין לו, "with what measure a man measures, they measure to him": one might fill up almost a page, in referring to places, where it is used in this form: besides those in the (a) margin, take the following, and the rather, because it gives instances of this retaliation (b): ""With what measure a man measures, they measure to him"; so the woman suspected of adultery, she adorned herself to commit sin, and God dishonoured her; she exposed herself to iniquity, God therefore stripped her naked; the same part of her body in which her sin begun, her punishment did. Samson walked after his eyes, and therefore the Philistines plucked out his eyes. Absalom was lifted up in his mind, with his hair, and therefore he was hanged by it; and because he lay with his father's ten concubines, they therefore pierced him with ten lances; and because he stole away three hearts, the heart of his father, the heart of the sanhedrim, and the heart of Israel, therefore he was thrust with three darts: and so it is with respect to good things; Miriam waited for Moses one hour, therefore the Israelites waited for her seven days in the wilderness; Joseph, who was greater than his brethren, buried his father; and Moses, who was the greatest among the Israelites took care of the bones of Joseph, and God himself buried Moses.'' (w) T. Bab. Sabbat, fol. 127. 2. (x) Pirke Abot, c. 1. sect. 6. (y) Maimon. & Bartenora in ib. (z) Bereshit Rabba, sect. 9. fol. 7. 4. (a) T. Bab. Megilla, fol. 12. 2. Sota, fol. 8. 2. Sanhedrim, fol. 100. 1. Zohar in Gen. fol. 87. 4. & in Lev. fol. 36. 1. & 39. 3. & in Num. fol. 67. 3. Bemidbar Rabba, fol. 194. 1. Misn. Beracot, c. 9. sect. 5. (b) Misn. Sota, c. 1. sect. 7, 8, 9. Vid. Tzeror Hammor, fol. 99. 1, 2. Matthew 7:3 And why beholdest thou the mote that is in thy brother's eye?.... By "mote" is meant, any little bit of straw, or small splinter of wood, that flies into the eye, and does it damage, hinders its sight, and gives it pain; and designs little sins, comparatively speaking, such as youthful follies, human frailties, and infirmities, inadvertencies and imprudencies; which may be said to be light faults, in comparison of others: and though not to be vindicated, nor continued in, yet not to be severely looked upon and chastised. To scrutinize diligently into, aggravate, dwell upon, and sharply reprove the lighter faults of others, is a conduct, which is here inveighed against, and condemned by Christ; and more especially, when it may be said with the greatest truth and justice to such, but considerest not the beam that is in thine own eye: by the "beam" is meant, greater sins, grosser abominations, and such as were more peculiar to the Pharisees; as pride, arrogance, a vain opinion of themselves, confidence in their own righteousness, hypocrisy, covetousness, and iniquity; things they did not advert to in themselves, when they loudly exclaimed against lesser evils in others. Such men must be of all persons inexcusable, who condemn that in others, which either they themselves do, or what is abundantly worse. Matthew 7:4 Or how wilt thou say to thy brother?.... This is not so much an interrogation, as an expression of admiration, at the front and impudence of such censorious remarkers, and rigid observators; who not content to point at the faults of others, take upon them to reprove them in a very magisterial way: and it is as if Christ had said, with what face canst thou say to thy friend or neighbour, let me pull out the mote out of thine eye? give me leave to rebuke thee sharply for thy sin, as it deserves, and behold a beam is in thine own eye; thou art guilty of a far greater iniquity: astonishing impudence! Art thou so blind, as not to see and observe thy viler wickedness? Or which, if conscious of, how canst thou prevail upon thyself to take upon thee to reprove and censure others? Dost thou think thy brother cannot see thy beam? And may he not justly retort thine iniquities upon thee, which exceed his? and then what success canst thou promise thyself? Such persons are very unfit to be reprovers of others. Matthew 7:5 Thou hypocrite, first cast out the beam out of thine own eye,.... Very rightly does our Lord call such a man an hypocrite, who is very free in remarking and reproving other men's sins, and covering his own; and indeed, one end of his critical observations, rigid censures, and rash judgments is, that he might be thought to be holier than he is. Christ very manifestly points at the Scribes and Pharisees, who were men of such a complexion; and whom he often, without any breach of charity, calls hypocrites. The meaning of this proverbial expression is, that a man should first begin with himself, take notice of his own sins, reprove himself for them, and reform; and then it will be soon enough to observe other men's. And then shalt thou see clearly, to cast out the mote out of thy brother's eye: then will he, and not before, be a proper person to reprove others; all objections and impediments to such a work will then be removed. Our Lord here speaks in the language of the Jewish nation, with whom such like expressions were common, and of long standing (c). "In the generation that judged the judges, one said to another, טול קיסם מבין עיניך, "cast out the mote out of thine eye"; to whom it was replied, טול קורה מבין עיניך, "cast out the beam from thine eye": one said to another, "thy silver is become dross": the other replies, "thy wine is mixed with water".'' Again (d), "R. Taphon said, I wonder whether there is any in this generation, that will receive reproof; if one should say to him, "cast out the mote out of thine eye", will he say to him, "cast out the beam out of thine eye?" Says R. Eleazer ben Azariah, I wonder whether there is any in this generation, that knows how to reprove.'' From whence it is clear, that these phrases were used in the same sense they are by Christ; and which is still more evident by the gloss upon them: for upon the word "mote", it observes, "That it is as if it had been said, עון קטון, "a little sin", which is in thine hand (i.e. which thou hast committed): the other could say to him, cast thou away עון גדול, "the great sin", which is in thine hand; so that they could not reprove, because they were all sinners.'' Agreeable to these, are some other proverbs used by the Jews, such as "a vice which is in thyself, do not speak of to thy neighbour,'' (e) or upbraid him with it: and (f) again, "adorn thyself, and afterwards adorn others.'' Which is produced by a noted commentator (g) of their's, to illustrate the text in Zep_2:1 on which he also makes this remark; "inquire first into your own blemishes, and then inquire into the blemishes of others.'' The sense of each of them is, that a man should first reform himself, and then others; and that he that finds faults with others, ought to be without blame himself. (c) T. Bab. Bava Bathra, fol. 15. 2. (d) T. Bab. Erachin, fol. 16. 2. (e) T. Bab. Bava Metzia, fol. 59. 2. (f) T. Bab. Sanhedrim, fol. 19. 1. (g) R. David Kimchi in Zeph. ii. 1. Vid. Tzeror Hammor, fol. 142. 4. Matthew 7:6 Give not that which is holy to the dogs,.... Dogs were unclean creatures by the law; the price of one might not be brought into the house of the Lord, for a vow, Deu_23:18 yea, these creatures were not admitted into several temples of the Heathens (h). Things profane and unclean, as flesh torn by beasts, were ordered to be given to them, Exo_22:31 but nothing that was holy was to be given them, as holy flesh, or the holy oblations, or anything that was consecrated to holy uses; to which is the allusion here. It is a common maxim (i) with the Jews, שאין פודין את הקדשים להאכילן לכלבים, "that they do not redeem holy things, to give to the dogs to eat".'' Here the phrase is used in a metaphorical sense; and is generally understood of not delivering or communicating the holy word of God, and the truths of the Gospel, comparable to pearls, or the ordinances of it, to persons notoriously vile and sinful: to men, who being violent and furious persecutors, and impudent blasphemers, are compared to "dogs"; or to such, who are scandalously vile, impure in their lives and conversations, and are therefore compared to swine; neither cast ye your pearls before swine. But since the subject Christ is upon is reproof, it seems rather to be the design of these expressions, that men should be cautious, and prudent, in rebuking and admonishing such persons for their sins, in whom there is no appearance or hope of success; yea, where there is danger of sustaining loss; lest they trample them under their feet, and turn again and rend you: that is, despise the admonitions and reproofs given, and hurt the persons who give them, either by words or deeds; see Pro_9:7. The Jews have some sayings much like these, and will serve to illustrate them (k); אל תשליכו הפנינים לפני החזירים, "do not cast pearls before swine", nor deliver wisdom to him, who knows not the excellency of it; for wisdom is better than pearls, and he that does not seek after it, is worse than a swine.'' (h) Vid. Alex. ab. Alex. Gaeial. Dier. l. 2. c. 14. (i) T. Bab. Temura, fol. 17. 1. & 31. 1. & 33. 2. Becorot, fol. 15. 1. Hieros. Pesachim, fol. 27. 4. & Maaser Sheni, fol. 53. 3. (k) Mischar Happeninim apud Buxtorf. Florileg. Heb. p. 306. Matthew 7:7 Ask and it shall be given you,.... This is to be understood of asking of God in prayer, for such things as are wanting; whether of a temporal nature, as food and raiment, which Christ, in the former chapter, had warned against an immoderate and anxious concern for; or of a spiritual nature, as grace, and wisdom to behave in a proper manner, both towards God and men: and such, who ask according to the will of God, in the name of Christ, and under the direction, guidance, and influence of the Spirit, who ask in faith and fear, and with submission to the divine will, shall have what they ask for; not as what they deserve, but as a free gift. Seek, and ye shall find. This is still meant of prayer, and of seeking God, his face and favour: which such shall find, who seek in a right way, by Christ, and with their whole hearts, diligently: knock and it shall be opened unto you as beggars do, who use much importunity for relief and assistance. So men should stand and knock at the door of mercy, which will not always be shut against them. Faith in prayer is a key that opens this door, when a poor soul finds grace and mercy to help it in time of need. Our Lord's design is to express the nature, fervour, and constancy of prayer, and to encourage to it. Matthew 7:8 For everyone that asketh receiveth,.... For God is no respecter of persons; whoever makes application, be he a Jew, or a Gentile, rich or poor, bond or free, a man of great gifts, or mean parts, provided he asks aright, from right principles, and with right views, shall not lose his labour; but shall receive all such good things at the hand of God, as are suitable and convenient for him. And he that seeketh findeth; he that seeks for God in Christ, the grace and mercy of God, the kingdom of God, and his righteousness; that seeks after the true riches, both of grace and glory, shall be sure to find them; see Pro_21:21. And to him that knocketh it shall be opened: that is, to him that is constant at the throne of grace, who continues knocking at the door of mercy, and will have no denial, it shall be opened to him; and he shall have entrance into the holiest of all by the blood of Jesus. Matthew 7:9 Or what man is there of you,.... "That is a father", as in Luk_11:11 that is, is in the relation, and has the affections of a father; and indeed is a man, and has the nature and passions of a man; unless he is become a mere brute, and devoid of all humanity, whom if his son ask bread, will he give him a stone? No, by no means; no man can act such a merciless, cruel part as this to a child: for though he might impose upon him by the likeness of some sort of stones with bread; yet could not hope to satisfy his hunger, or stop his mouth this way; but must expect to hear from him again with bitter complaints. Matthew 7:10 Or if he ask a fish, will he give him a serpent? Which is somewhat like a fish, especially an eel. Fish and bread are mentioned, because these were common food; see Mar_6:41 Joh_21:13 and particularly in Galilee, a fish country, where Christ now was, and from whence he had called his disciples, who were fishermen. In Luk_11:12 it is added, "or if he shall ask an egg, will he offer him a scorpion?" which is used, as the rest, to show the absurdity and inhumanity of such conduct; and that indeed nothing of this kind is to be found among men, unless it be among monsters in nature. Matthew 7:11 If ye then being evil,.... As all mankind in general are, both by nature and practice: they are conceived in sin, shapen in iniquity; are evil from their youth, and transgressors from the womb; are corrupt, and do abominable things; and such these Jews were Christ speaks unto; and who, very likely, has respect chiefly to the evil of covetousness they were addicted to. The argument is taken from the lesser to the greater, and runs thus; that if ye, who are but men, men on earth, yea evil men, not over liberal and beneficent, nay covetous and niggardly, know how to give good gifts unto your children; can find in your hearts, having it in the power of your hands, to give suitable provisions for the support and sustenance of your children; how much more shall your Father, which is in heaven; who is omniscient and omnipotent; who knows the persons and wants of his children, and what is proper for them, and is able to relieve them, being Lord of heaven and earth, give good things to them that ask him? Not only temporal good things, as meat, drink, and clothing; but all spiritual good things; every supply of grace; all things pertaining to life and godliness. In Luk_11:13 "the Holy Spirit" is mentioned, and so seems to design his gifts and graces, everything that is necessary for the spiritual and eternal good of his people: but for these things he must be inquired of, and sought after; and it is the least saints can do to ask for them; and they have encouragement enough to ask; for it is but ask and have. Matthew 7:12 Therefore all things whatsoever,.... These words are the epilogue, or conclusion of our Lord's discourse; the sum of what he had delivered in the two preceding chapters, and in this hitherto, is contained in these words; for they not only respect the exhortation about judging and reproving; but every duty respecting our neighbour; it is a summary of the whole. It is a golden rule, here delivered, and ought to be observed by all mankind, Jews and Gentiles. So the Karaite Jews (l) say, "all things that a man would not take to himself, לאחיו אין ראוי לעשו־תאם, "it is not fit to do them to his brethren".'' And Maimonides (m) has expressed it much in the same words our Lord here does; "all things whatsoever ye would that others should do to you, (says he,) do you the same to your brethren, in the law, and in the commandments:'' only there seems to be a restriction in the word "brethren"; the Jews, perhaps, meaning no other than Israelites; whereas our Lord's rule reaches to all without exception, "all things whatsoever" ye would that men should do to you, do ye even so to them: let them be who they will, whether brethren, or kinsmen, according to the flesh, or what not; "for this is the law and the prophets": the sum of the law and the prophets; not the whole sum of them, or the sum of the whole law: but of that part of it which respects our neighbours. Remarkable is the advice given by Hillell (n) to one who came to be made a proselyte by him; "whatsoever is hateful to thee, that do not thou to thy neighbour; זו היא כל התורה כולה, "this is all the whole law", and the rest is an explication of it, go and be perfect:'' yea, this rule is not only agreeable to the law of Moses, and the prophets, but even to the law and light of nature. Aristotle being asked, how we ought to carry ourselves to our friends, answered (o), as we would wish they would carry it to us. Alexander Severus, a Heathen emperor, so greatly admired this rule of Christ's, that he ordered it to be written on the walls of his closet. (l) R. Eliahu Addaret, c. 3. apud Trigland de sect. Karaeorum, c. 10. p. 166. Vid. Tzeror Hammor, fol. 146. 4. (m) Hilch. Ebel. c. 14. sect. 1. (n) T. Bab. Sabbat, fol. 31. 1. Maimon. in Misn. Peah, c. 1. sect. 1. (o) Diog. Laert. in Vit. Aristotel. l. 5. Matthew 7:13 Enter ye in at the strait gate,.... By the "strait gate" is meant Christ himself; who elsewhere calls himself "the door", Joh_10:7 as he is into the church below, and into all the ordinances and privileges of it; as also to the Father, by whom we have access unto him, and are let into communion with him, and a participation of all the blessings of grace; yea, he is the gate of heaven, through which we have boldness to enter into the holiest of all by faith and hope now; as there will be hereafter an abundant entrance into the kingdom and glory of God, through his blood and righteousness. This is called "strait"; because faith in Christ, a profession of it, and a life and conversation agreeable to it, are attended with many afflictions, temptations, reproaches, and persecutions. "Entering" in at it is by faith, and making a profession of it: hence it follows, that faith is not the gate itself, but the grace, by which men enter in at the right door, and walk on in Christ, as they begin with him. For wide is the gate, and broad is the way, that leadeth to destruction; so that the one may be easily known from the other. There is no difficulty in finding out, or entering in at, or walking in the way of sin, which leads to eternal ruin. The gate of carnal lusts, and worldly pleasures, stands wide open, and many there be which go in thereat; even all men in a state of nature; the way of the ungodly is "broad", smooth, easy, and every way agreeable to the flesh; it takes in a large compass of vices, and has in it abundance of company; but its end is destruction. Our Lord seems to allude to the private and public roads, whose measures are fixed by the Jewish canons; which say (p), that "a private way was four cubits broad, a way from city to city eight cubits, a public way sixteen cubits, and the way to the cities of refuge thirty two cubits.'' (p) T. Bab. Bava Bathra, fol. 100. 1, 2. Vid. Maimon. & R. Sampson in Misn. Peah, c. 2. sect. 1. & Maimon in Sabbat. c. 1. sect. 1. Matthew 7:14 Because strait is the gate, and narrow is the way,.... And so, difficult to enter in at; and when entered, the way is unpleasant to the flesh to walk in, being hedged up on each side with afflictions and tribulations; and moreover, is like the "narrow place", or στενος τοπος, "the strait place", as the Septuagint in Num_22:26 render it; in which the angel that met Balaam stood; and in which there was no turning to the right hand or the left; and such is the way to eternal happiness. The great encouragement to walk on in it is, because it is that way which leadeth unto life: unto eternal life: it certainly leads thither; it never fails of bringing persons to it; believers in Christ, all that walk in Christ the way, though they are said to be "scarcely" saved, by reason of their afflictions and trials, they meet with in their way to the kingdom; yet they are, and shall be certainly saved: they shall be safely brought to glory; which will be an abundant recompense for all the troubles and sorrows that have attended them in their journey. And few there be that find it; the way, and so consequently the life it leads to. "The gate is strait"; small and little, and so unobserved: there is but one way to heaven, and the generality of men neglect it. "The way is narrow", and so disagreeable; the company few, and not engaging. Men choose large gates, broad ways, and much company. The flesh loves to walk at liberty, unconfined, and uncontrolled, and with a multitude to do evil: hence, Zion's ways are thin of passengers; a small number, comparatively speaking, walk thereto, and will be saved; a remnant, a little flock, a little city, and few men in it. It is asked in the Talmud (q), "why is the world to come created with "jod?" (the least of the letters in the "Hebrew alphabet") the answer is, because צדיקים שבו מועטים, "the righteous which are in it are few".'' Some read the words, as the Syriac, Arabic, and Vulgate Latin, with a note of admiration, "how strait is the gate!" &c. and so some copies. (q) T. Bab. Menachot, fol. 29. 2. Matthew 7:15 Beware of false prophets,.... Or false teachers; for not such who pretended to foretell things to come, but such who set up themselves to be teachers of others, are here meant; see 2Pe_2:1. It may be queried, whether our Lord has not respect to the Scribes and Pharisees, who sat in Moses's chair, and taught, for doctrines, the commandments of men? and of whose doctrines he elsewhere bids men beware: for whatever plausible pretences for holiness and righteousness might appear in them, they were repugnant to the word of God, and destructive to the souls of men; such as their doctrines of free will, justification by the works of the law, the traditions of the elders, &c. since it follows, which come to you in sheep's clothing, but inwardly are ravenous wolves; for these "loved to go in long clothing", Mar_12:38. בטלית, in a garment which reached to the feet, and was made of the wool of sheep. The Babylonish garment Achan saw and stole, Rab says (r), was איצטלא דמילתא, a garment called "melotes": which is the very Greek word the author of the Epistle to the Hebrews uses for sheep skins, persecuted saints wandered about in, Heb_11:37 and the gloss upon the place, in the Talmud referred to, says, that this was טלית של צמר נקי, "a talith", or "garment of pure wool"; and Jarchi (s) says, that "it was the way of deceivers, and profane men, to cover themselves, בטלי־תאם, "with their talith", or long garment, "as if they were righteous men", that persons might receive their lies.'' All which agrees very well with the Pharisees, who would have been thought to have been holy and righteous, humble, modest, and self-denying men; when they were inwardly full of hypocrisy and iniquity, of rapine, oppression, and covetousness; and, under a pretence of religion, "devoured widows' houses". Though, it seems, by what follows, that Christ has respect, at least also, to such, who bore his name, and came in his name, though not sent by him, and called him Lord, and prophesied, and cast out devils, and did many wonderful works in his name; who, that they might get the good will and affections of the people, clothed themselves, not in garments made of sheep's wool, but in the very skins of sheep, with the wool on them, in imitation of the true prophets, and good men of old; pretending great humility, and self-denial, and so "wore a rough garment to deceive", Zec_13:4 when they were inwardly greedy dogs, grievous wolves, of insatiable covetousness; and, when opportunity offered, spared not the flock to satisfy their rapacious and devouring appetites. The Jews speak of a "wolfish humility"; like that of the wolf in the fable, which put on a sheep skin. "There are some men, (says one of their (t) writers,) who appear to be humble, and fear God in a deceitful and hypocritical way, but inwardly lay wait: this humility our wise men call ענוה זאבית, "wolfish humility".'' Such is this our Lord inveighs against, and bids his followers beware of. (r) T. Bab. Sanhedrim, fol. 41. 1. (s) In Zech. xiii. 4. (t) Abarbinel Nachalath Abot, fol. 192. 1. Matthew 7:16 Ye shall know them by their fruits,.... By "fruits" are meant, not so much their external works in life and conversation; for a false prophet may so behave, as not to be discovered thereby. So the Pharisees were outwardly righteous before men; and false teachers among Christians may have the form of godliness, and keep it up, though they are strangers to, and even deny the power of it: but their doctrines are here meant, and the effects of them. When doctrines are contrary to the perfections of God, repugnant to the Scriptures of truth, tend to depreciate the person and offices, blood, righteousness, and sacrifice of Christ, to lessen the glory of God's grace, to exalt the creature, and to fill men's minds with notions of the purity, self-sufficiency, and ability of human nature; when they are calculated to feed the pride and vanity of men, to get money, and gain applause, to serve their own interests, and gratify men's lusts and passions, they may be easily discerned who they are, and from whence they come. The Jews have a proverb pretty much like this (u), בוצין מקטפיה ידיע, "a gourd is known by its branches". The gloss upon it is, "it is, as if it was said, from the time it buds forth, and goes out of the branch, it is known whether it is good or not;'' i.e. the goodness of the gourd is known by the fruit its branches bear. So a good preacher is known by the good doctrine he brings, and a bad one, by his unsound doctrine. Christ is not speaking of these false prophets, as men, or as private professors of religion, but as prophets, or teachers. "Do men gather grapes of thorns, or figs of thistles?" Grapes and figs were common fruit; there was great plenty of them in Judea; we often read of the "gathering" of them. It is a matter in dispute with the doctors (w), "if a man intends ללקט תאנים ולוקט ענבים, "to gather figs, and he gathers grapes", black ones, and he gathers white ones, white ones, and he gathers black ones, whether he is guilty of a sin offering or not.'' One says he is, another says he is not. These words of Christ put me in mind of another passage, which seems to speak of grapes of thorns (x); "he that marries his daughter to a scholar, it is like to grapes of the vine, with grapes of the vine, a thing beautiful and acceptable; but he that marries his daughter to a plebeian, it is like to grapes of the vine, הסנה בענבי, "with grapes of the thorn", a thing ugly, and unacceptable.'' Though ענבי, in the last sentence, must be taken for berries which grow on some thorn bushes, and not what are properly grapes; for grapes do not grow upon, and are not to be gathered from thorns, and bramble bushes. The meaning of our Lord is, that from the false doctrines of men comes no good fruit of faith, holiness, joy, peace, and comfort. Their doctrines are like "thorns", which prick and pierce, give pain and uneasiness; and, like "thistles", choke, and are unprofitable, afford no solid food and nourishment; yea, their words eat as do a canker, are contrary to vital religion and powerful godliness. This sense I prefer; because, on the one hand, it is possible for a false teacher to do works, which may be externally good; though indeed no good works, properly speaking, can be performed by an unregenerate man, because he has neither good principles to act from, nor good ends in view: and, on the other hand, a man who is destitute of the grace of God, and lives ill, may yet have right notions of the Gospel, though he has no experimental knowledge and relish of it; but where false doctrines are imbibed, and propagated, no good fruit can follow upon it. (u) T. Bab. Beracot, fol. 48. 1. (w) T. Bab. Ceritot, fol. 19. 1, 2. & 20. 1. (x) T. Bab. Pesachim, fol. 49. 1. Matthew 7:17 As is the tree, so is its fruit; if the tree is good, it will bring forth good fruit. The tree that brings forth good fruit, is good antecedent to the fruit it produces; it is first good, and then puts forth good fruit: it is not the fruit that makes the tree good, but makes it appear to be so; but it is the goodness of the tree that makes the fruit good. As a good man does, and will do good works, but his works do not make him a good man; he is so before he performs good works, or he would never be able to do them; these make him appear to be a good man: so a good preacher, that has an experimental knowledge of the doctrines of the Gospel, will deliver out sound doctrine, who is first made so by the gifts and graces of the Spirit of God; and by searching the Scriptures, and examining his doctrines by them, he will be known and appear to be a good minister of Jesus Christ, nourished up in the words of faith and good doctrine; and such a good minister of the Gospel, out of the good treasure of Gospel truths put into his earthen vessel, will bring forth, from time to time, good and excellent truths, to the edification and profit of those that hear: "but a corrupt tree bringeth forth evil fruit"; if the tree is corrupt, the fruit will be corrupt; and as is the preacher, so will be his doctrines: if he is a corrupt preacher, or a man of a corrupt mind, destitute of the truth, his preaching will be such as will tend to corrupt both the principles and practices of men; for such evil men and seducers, out of the evil treasure of false doctrines, which they have received into their judgments, will bring forth, either more secretly or openly, evil tenets in their ministry, which prove of bad consequence to the souls of men. Matthew 7:18 A good tree cannot bring forth evil fruit,.... A man that is unprincipled with the grace of God, has an experimental acquaintance with the Gospel of Christ, and is guided by the Spirit of God into all truth, as it is in Jesus, cannot knowingly deliver, maintain, and abide by any doctrine that is contrary to the glory of God's grace, and the person of Christ, the work of the Spirit, the fundamental doctrines of the Bible; or what is repugnant to the experiences of God's people, and prejudicial to their souls. Neither can a corrupt tree bring forth good fruit. A corrupt preacher, one destitute of the truth of the Gospel, reprobate concerning the faith, who never had any experience of the doctrines of grace, and denies them in the theory of them, cannot, consistent with himself, and his own principles, deliver, or preach good doctrine; or that which tends to produce any good fruit, either in the experience or lives of men. It is true, a corrupt man, that is, an unregenerate man, may preach sound doctrine, it being what he believes, though he has no experience of it: but then this man is not a corrupt tree, that is, a corrupt preacher, though a corrupt man. As our Lord means by "a good tree", not a good man, barely, or one that is made so by the grace of God; but a good minister, one that is furnished by the Spirit of God, and is well instructed in the kingdom of heaven: so by "a corrupt tree" he does not mean a corrupt man, a man that is in a state of nature, habitually and practically evil; but a corrupt preacher, a false prophet or teacher, that has sucked in corrupt principles, and has nothing else in him, and therefore can bring forth no other. Matthew 7:19 Every tree that bringeth not forth good fruit,.... Every preacher and teacher that does not bring the Gospel of Christ with him, and plainly and faithfully preach it to the people, sooner or later, is hewn down: however he may have appeared as a tall lofty cedar, and have carried it with a high hand against Christ and his Gospel, spoke "great swelling words of vanity", and behaved with much "loftiness" and "haughtiness"; yet the time comes on, when all this is bowed and made low, "and the Lord alone is exalted": such preachers are either cut off from the churches of Christ, or hewn down by death, and cast into the fire; into the fire of hell; into the lake of fire and brimstone, "where the beast and false prophet shall be". Matthew 7:20 Wherefore by their fruits ye shall know them. This is the conclusion of the whole, and a repetition of what is before said, the more to fix the rule of judgment upon their minds, and engage them to try men by their doctrines, and their doctrines by the standard of the Scriptures, and not believe every spirit; for with some care and diligence such persons may be detected, and the malignant influence of their ministry be prevented. The sum of the whole is, that ordinarily, and generally speaking, as men are, so are the doctrines they preach, and by them they may be known, and judged to be what they are. Christ here, and in the preceding verses, is speaking not of men of bad lives and conversations, who take upon them to teach others; for there is not so much reason to caution good men against these; they are easily detected, and generally discarded; but of men that put on sheep's clothing, who pretended to much holiness of life and conversation, and strictness of religion; and under that disguise delivered out the most corrupt and unwholesome doctrines; which tended greatly to depreciate him and his grace, and to do damage to the souls of men. Matthew 7:21 Not everyone that saith unto me Lord, Lord,.... Not every one that calls Christ his Lord and Master, professes subjection to him, or that calls upon his name, or is called by his name; or makes use of it in his public ministrations. There are many who desire to be called, and accounted Christians, and who make mention of the name of Christ in their sermons, only to take away their reproach, to cover themselves, and gain credit with, and get into the affections and goodwill of the people; but have no hearty love to Christ, nor true faith in him: nor is it their concern to preach his Gospel, advance his glory, and promote his kingdom and interest; their chief view is to please men, aggrandize themselves, and set up the power of human nature in opposition to the grace of God, and the righteousness of Christ. Now not everyone of these, no, not any of them, shall enter into the kingdom of heaven. This is to be understood not of the outward dispensation of the Gospel, or the Gospel church state, or the visible church of Christ on earth, in which sense this phrase is sometimes used; because such persons may, and often do, enter here; but of eternal glory, into which none shall enter, but he that doeth the will of my Father which is in heaven. This, as it may regard private Christians, intends not merely outward obedience to the will of God, declared in his law, nor barely subjection to the ordinances of the Gospel; but more especially faith in Christ for life and salvation; which is the source of all true evangelical obedience, and without which nothing is acceptable to God. He that seeth the Son, looks unto him, ventures on him, commits himself to him, trusts in him, relies on him, and believes on him for righteousness, salvation, and eternal life, he it is that does the will of the Father, and he only; and such an one, as he is desirous of doing the will of God in all acts of cheerful obedience to it, without dependence thereon; so he shall certainly enter the kingdom of heaven, and have everlasting life; see Joh_6:40 but as these words chiefly respect preachers, the sense of them is this, that only such who are faithful dispensers of the word shall enter into the joy of their Lord. Such do the will of Christ's Father, and so his own, which are the same, who fully and faithfully preach the Gospel of the grace of God; who declare the whole counsel of God, and keep back nothing that is profitable to the souls of men; who are neither ashamed of the testimony of Christ, nor afraid of the faces of men; but as they are put in trust with the Gospel, so they speak it boldly, with all sincerity, not as pleasing men, but God, and commend themselves to every man's conscience in the sight of God: such as these shall have an abundant entrance into the kingdom and glory of God. The Vulgate Latin adds this clause, "he shall enter into the kingdom of heaven", and so does Munster's Hebrew edition of the Gospel according to Matthew. Matthew 7:22 Many will say to me in that day, Lord, Lord,.... That is, in the last day, the day of judgment, the great and famous day, fixed by God, unknown to angels and men, which will be terrible to some, and joyful to others; the day in which the faithful ministers of the Gospel shall be owned by Christ, and received into the kingdom of heaven: "many", not of the common people only, but of the preachers of the word, who have filled up the highest station in the church below; not one, or two, or a few of them only, but many of them "will say to me"; to Christ, who will appear then as the judge of quick and dead, to which he is ordained by his Father, Lord, Lord; not "my Lord, my Lord", as the Syriac version reads it; for they will not be able to claim any interest in him, though they will be obliged to own his dominion, power, and authority over them. The word is repeated to show their importunity, sense of danger, the confusion they will be in, the wretched disappointment they will have; and therefore speak as persons amazed and confounded, having expected they would have been the first persons that should be admitted into heaven. Their pleas follow; have we not prophesied in thy name? This may be understood either of foretelling things to come; which gift wicked men may have, who have never had any experience of the grace of God, as Balaam, and Caiaphas, and others; or rather of preaching the word, which is sometimes called prophesying, Rom_12:6 and which may be done in the name of Christ, pretending mission and authority from him, and to be preachers of him, and yet be no better than "sounding brass", or "a tinkling cymbal"; yea, nothing at all as to true grace, or spiritual experience. And in thy name have cast out devils? Diabolical possessions were very frequent in the times of Christ; no doubt but they were suffered, that Jesus might have an opportunity of showing his power over Satan, by dispossessing him from the bodies, as well as the souls of men; and of giving proof of his deity, divine sonship and Messiahship: and this power of casting out devils was given to others, not only to the twelve apostles, among whom Judas was, who had the same power with the rest, and to the seventy disciples; but even to some who did not follow him, and his disciples, Mar_9:38 and some did this in the name of Jesus, who do not appear to have any true faith in him, and knowledge of him; as the vagabond Jews, exorcists, and the seven sons of Sceva, Act_19:13. An awful consideration it is, that men should be able to cast out devils, and at last be cast to the devil. And in thy name done many wonderful works? that is, many miracles; not one, or a few only, but many; such as speaking with tongues, removing mountains, treading on serpents and scorpions, and drinking any deadly thing without hurt, and healing all manner of diseases and sicknesses. Judas, for one, was capable of pleading all these things; he had the gift of preaching, and a call from Christ to it, and yet a castaway; he had the power of casting out devils, and yet could not prevent the devil from entering into him; he could perform miracles, do wonders in Christ's name, and yet, at last, was the betrayer of him. These pleas and arguments will be of no use to him, nor of any avail to any at the great day. It may be observed, that these men lay the whole stress of their salvation upon what they have done in Christ's name; and not on Christ himself, in whom there is salvation, and in no other: they say not a syllable of what Christ has done and suffered, but only of what they have done. Indeed, the things they instance in, are the greatest done among men; the gifts they had were the most excellent, excepting the grace of God; the works they did were of an extraordinary nature; whence it follows, that there can be no salvation, nor is it to be expected from men's works: for if preaching the word, which is attended with so much study, care, and labour, will not be a prevailing argument to admit men into the kingdom of heaven; how can it be thought that ever reading, or hearing, or any other external performance of religion, should bring persons thither? Matthew 7:23 Then will I profess unto them,.... Publicly before men and angels, at the day of judgment, I never knew you; which must be understood consistent with the omniscience of Christ; for as the omniscient God he knew their persons and their works, and that they were workers of iniquity; he knew what they had been doing all their days under the guise of religion; he knew the principles of all their actions, and the views they had in all they did; nothing is hid from him. But, as words of knowledge often carry in them the ideas of affection, and approbation, see Psa_1:6 the meaning of Christ here is, I never had any love, or affection for you; I never esteemed you; I never made any account of you, as mine, as belonging to me; I never approved of you, nor your conduct; I never had any converse, communication, nor society with you, nor you with me. The Persic version reads it, "I have not known you of old", from ancient times, or from everlasting; I never knew you in my Father's choice, and my own, nor in my Father's gift to me, nor in the everlasting covenant of grace; I never knew you as my sheep, for whom, in time, I died, and called by name; I never knew you believe in me, nor love me, or mine; I have seen you in my house, preaching in my name, and at my table administering mine ordinance; but I never knew you exalt my person, blood, righteousness, and sacrifice; you talk of the works you have done, I never knew you do one good work in all your lives, with a single eye to my glory; wherefore, I will neither hear, nor see you; I have nothing to do with you. In this sense the phrase is used in the Talmud (y): "Bar Kaphra went to visit R. Juda; he says to him, Bar Kaphra, איני מכירך מעולם, "I never knew thee".'' The gloss upon it is, "he intimates, that he would not see him.'' So here, Christ declares, he knew them not; that is, he did not like them; he would not admit them into his presence and glory; but said, depart from me, ye workers of iniquity. The former of these expressions contains the awful sentence pronounced by Christ, the judge; which is, banishment from his presence, than which nothing is more terrible: for as it is his presence that makes heaven, it is his absence that makes hell; and this supposes a place and state, whither they are banished; which is elsewhere called their "own place, the lake" which burns with fire and brimstone; "everlasting fire", prepared for the devil and his angels. Departure from Christ's presence is the punishment of loss, and being sent to everlasting burnings, is the punishment of sense; and the whole, as it is an instance of strict justice, so a display of Christ's almighty power. The latter expression contains the character of these persons, and in it a reason of their punishment; they were "workers of iniquity": it may be, neither adulterers, nor murderers, nor drunkards, nor extortioners, nor thieves, or any other openly profane sinners; but inasmuch as they did the work of the Lord deceitfully, preached themselves, and not Christ; sought their own things, and not his; what they did, they did with a wicked mind, and not with a view to his glory; they wrought iniquity, whilst they were doing the very things they pleaded on their own behalf, for their admission into the kingdom of heaven. Some copies read, "all the workers of iniquity", as in Psa_6:8 from whence the words are taken. (y) T. Bab. Moed Katon, fol. 16. 1. Matthew 7:24 Therefore whosoever heareth these sayings of mine,.... The comparison in this, and the following verses, is the concluding part of our Lord's discourses upon the mount, which are meant by these sayings, or doctrines, he here speaks of; and as he had in some foregoing verses chiefly respect to preachers, so here, to hearers, his disciples and followers in general. The subject of this comparison, in Luk_6:47 is, "whosoever cometh unto me"; as all that are given to Christ by the Father will do, sooner or later: such whom he encourages to come to him, are they that labour and are heavy laden; and they that come aright, come as poor perishing sinners; they believe in him, give up themselves to him, to be saved by him with an everlasting salvation; all which is owing to efficacious grace. These hear his sayings, as doctrines, not merely externally, but internally, having ears to hear given unto them, so as to understand them, love them, believe them, feel the power, taste the sweetness, and have a delightful relish of them; and such an one hears them, and doth them: he is not only an hearer, but a doer of the word of the Gospel; the doctrines of it he receives in the love of them, and exercises faith on them; upon Christ, his grace and righteousness held forth in them, which is the great work and business of a Christian, he is to do, and does do in this life: the ordinances of it he cheerfully obeys; and all the duties of religion he performs from love to Christ, without any view to obtain eternal life hereby, which he only expects from Christ, as his sayings and doctrines direct him. The comparison follows, I will liken him to a wise man, which built his house upon a rock. Luke says, "he is like a man which built an house, and digged deep, and laid the foundation a rock". Every believer is a builder; the house he builds, is his own soul, and the salvation of it; in order to which he digs deep, till he comes to a rock, to a good foundation; he searches diligently into the Scriptures of truth; he constantly attends the ministry of the word; he inquires of Gospel preachers, and other saints, the way of salvation; which having found, he lays the whole stress of his salvation on the rock of ages, which rock is Christ: he makes him the foundation of all his hopes of eternal life and happiness; which is the foundation God has laid in Zion; and which has been laid ministerially by the prophets of the Old, and the apostles of the New Testament; and by believers themselves, when they build their faith and hope upon it. This foundation, the person, blood, and righteousness of Christ, is as a rock, firm and strong, will bear the whole weight that is laid upon it; it is sure and certain, it will never give way; it is immoveable and everlasting; the house built upon it stands safe and sure. Matthew 7:25 And the rains descended, and the floods came,.... These several metaphors of "rain", "floods", "stream", and "winds", may design the temptations of Satan, the persecutions of the world, the corruptions of a man's own heart, and the errors and false doctrines of men; from all which such a man is safe, who is built upon the rock Christ Jesus; see Isa_32:2 not but that the rain of temptation may descend upon him, with great violence and force, but shall not beat him down; he shall be made able to bear the whole force of it; the gates of hell cannot prevail against him; the floods of persecution may be cast after him, but shall not carry him away; the stream of corruption may run strong against him, yet shall not overset him; and the wind of divers and strange doctrines may blow hard upon him, but not cast him down: some damage he may receive by these several things, but shall not be destroyed; he may be shaken by them, but not so as to be removed off of the foundation, on which he is laid; yea, he may fail from some degree of the steadfastness of his faith, but not so as to fail totally and finally; the reason is, because he is founded on the rock Christ Jesus, which is sure and immoveable: whence it appears that such a man acts the wise and prudent part, and may be truly called "a wise man". Matthew 7:26 And everyone that heareth these sayings of mine,.... Who only externally hears them, but has no understanding of them; do not believe them, nor like and approve of them, but hates and despises them; or if not, depends upon his external hearing of them, and contents himself with a speculative knowledge, without the practice of them, and doth them not; does not yield the obedience of faith to the doctrines of the Gospel, nor submits to the ordinances of it, but neglects them, and all other duties of religion: or if he does obey, it is only outwardly, not from the heart; nor from a principle of love; nor in faith; nor in the name and strength of Christ; nor for the glory of God, but in order to obtain life for himself: such shall be likened unto a foolish man, which built his house upon the sand; or, as Luke has it, "without a foundation upon the earth"; upon the surface of the earth, without digging into it for a foundation: and such may be said to build without a foundation, who pretend to make their peace with God by their own works; who hope for pardon on the foot of the mercy of God, and their own repentance; seek for justification by their own, and not the righteousness of Christ; look for acceptance with God, for the sake of their own worthiness; and who expect salvation in any other way than by Christ: as in each of these articles, they leave out Christ, they may be said to build without a foundation indeed, and to build "upon" the surface of "the earth"; as they do, who build their hope of salvation upon anything that is merely external; as, their riches and grandeur, their wisdom and learning, their natural descent, and religious education, their civility, courteousness, and what is called good nature, their liberality and alms deeds, their morality, common justice and honesty, their legal righteousness, whether moral or ritual, and a round of religious duties; and such may be said to "build upon the sand", on that which will bear no weight, but gives way, and sinks. The salvation of the soul is a weighty thing; and that which is like sand, as is everything of a man's own, can never support it: God has therefore laid the salvation of his people on his own Son; and he must be a "foolish man" that builds on anything short of him. Matthew 7:27 And the rain descended, and the floods came,.... Such builders, and such a building, cannot stand against the violent rain of Satan's temptations, the floods of the world's persecutions, the stream and rapid torrent of their own heart's lusts, nor the blowing winds of heresy and false doctrine, and much less the storms of divine wrath and vengeance. They are in a most dangerous condition; they cannot support themselves; they must fall, and great will be their fall; their destruction is inevitable, their ruin is irrecoverable. The Jews make use of some similes, which are pretty much like these of Christ's. "R. Eliezer ben Azariah used to say (z), he whose wisdom is greater than his works, to what is he like? to a tree, whose branches are many, and its roots few, "and the wind comes", and roots it up, and overturns it; as it is said, Jer_17:6 but he whose works are greater than his wisdom, to what is he like? to a tree, whose branches are few, and its roots many, "against which, if all the winds in the world were to come and blow", they could not move it out of its place: as it is said, Jer_17:8.'' Again (a), "Elisha ben Abuijah used to say, a man who hath good works, and learns the law much, to what is he like? to a man that "builds with stones below", and afterwards with bricks; and though באים מים הרבה, "many waters come", and stand at their side, they cannot remove them out of their place; but a man who hath no good works, and learns the law, to what is he like? to a man that "builds with bricks first", and afterwards with stones; and though few waters come, they immediately overturn them.'' The same used to say, "a man who hath good works, and learns the law much, to what is he like? to mortar spread upon bricks; and though יורדין עליו גשמים, "the rains descend upon it", they cannot remove it out of its place: a man that hath no good works, and learns the law much, to what is he like? to mortar thrown upon bricks; and though but a small rain descends upon it, it is immediately dissolved, and "falls".'' (z) Pirke Abot, c. 3. sect. 17. & Abot R. Nathan, c. 22. fol. 6. 1, 2. (a) Abot R. Nathan, c. 24. fol. 6. 2. Matthew 7:28 And it came to pass, when Jesus had ended these sayings,.... Delivered in this, and the two foregoing chapters, concerning true happiness; the duty and usefulness of Gospel ministers; the true sense and meaning of several commandments in the law; concerning alms, prayer, and fasting; concerning the care of worldly things, rash judging, rigid censures, and reproofs; the straitness and narrowness of the way to eternal life, and the largeness and breadth of the way to destruction; concerning false prophets, and the right hearing of the word. The people were astonished at his doctrine; it being something new, and unheard of, what they had not been used to; and coming in the demonstration of the Spirit, and of power, it carried its own evidence along with it, wrought conviction in their minds, and obliged them to acknowledge the truth of it. Matthew 7:29 For he taught them, as one having authority,.... This does not so much respect the subject matter of his ministry, the gravity, weight, and solidity of his doctrine; which, to be sure, was greatly different from that of the Scribes, which chiefly lay in proposing and handling things trivial, and of no moment; such as the rituals of the law, the traditions of the elders, or washing of the hands and cups, &c. nor merely the manner of his delivery, which was with great affection, ardour, and fervency of spirit, with much liberty and utterance of speech, and with wonderful perspicuity and majesty; in which also he differed from the Scribes, who taught in a cold and lifeless manner, without any spirit and power; but this chiefly regards the method he used in preaching, which was by delivering truths of himself in his own name, and by his own authority; often using those words, "but I say unto you": he spoke as a lawgiver, as one that had authority from heaven, and not from men; and not as the Scribes, who used to say, when they delivered any thing to the people, "our Rabbins", or "our wise men say" so and so: such as were on the side of Hillell made use of his name; and those who were on the side of Shammai made use of his name; scarce ever would they venture to say anything of themselves, but said, the ancient doctors say thus and thus: almost innumerable instances might be given, out of the Talmud, in which one Rabbi speaks in the name of another; but our Lord spoke boldly, of himself, in his own name, and did not go about to support his doctrine by the testimony of the elders; but spake, as having received power and authority, as man, from his Father, "and not as the Scribes". Some copies add, and Pharisees; these generally going together; and so read the Vulgate Latin, the Syriac, the Persic versions, and the Hebrew edition of Matthew by Munster. Jesus Cleanses a Leper Mat 8:1  When he was come down from the mountain, great multitudes followed him.  Mat 8:2  And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.  Mat 8:3  And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.  Mat 8:4  And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.  The Faith of a Centurion Mat 8:5  And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,  Mat 8:6  And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.  Mat 8:7  And Jesus saith unto him, I will come and heal him.  Mat 8:8  The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.  Mat 8:9  For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.  Mat 8:10  When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.  Mat 8:11  And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.  Mat 8:12  But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.  Mat 8:13  And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.  Jesus Heals Many Mat 8:14  And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.  Mat 8:15  And he touched her hand, and the fever left her: and she arose, and ministered unto them.  Mat 8:16  When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:  Mat 8:17  That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.  The Cost of Following Jesus Mat 8:18  Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.  Mat 8:19  And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.  Mat 8:20  And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.  Mat 8:21  And another of his disciples said unto him, Lord, suffer me first to go and bury my father.  Mat 8:22  But Jesus said unto him, Follow me; and let the dead bury their dead.  Jesus Calms a Storm Mat 8:23  And when he was entered into a ship, his disciples followed him.  Mat 8:24  And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.  Mat 8:25  And his disciples came to him, and awoke him, saying, Lord, save us: we perish.  Mat 8:26  And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.  Mat 8:27  But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!  Jesus Heals Two Men with Demons Mat 8:28  And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.  Mat 8:29  And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?  Mat 8:30  And there was a good way off from them an herd of many swine feeding.  Mat 8:31  So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.  Mat 8:32  And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.  Mat 8:33  And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.  Mat 8:34  And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.  Matthew 8:1 When he was come down from the mountain,.... Into which he went up, and preached the sermon recorded in the "three" preceding chapters: great multitudes followed him: which is mentioned, partly to shew, that the people which came from several parts, still continued with him, being affected with his discourses and miracles; and partly on account of the following miracle, of healing the leper, which was not done in a corner, but before great multitudes, who were witnesses of it: though some think this miracle was wrought more privately. Matthew 8:2 And behold there came a leper,.... As soon as he came down from the mountain, and whilst he was in the way; though Luke says, Luk_5:12 "when he was in a certain city"; in one of the cities of Galilee; one of their large towns, or unwalled cities, into which a leper might come: he might not come into walled (b) towns, at least they might turn him out, though without punishment: for the canon runs thus (c), "a leper that enters into Jerusalem is to be beaten; but if he enters into any of the other walled towns, though he has no right, as it is said, "he sitteth alone", he is not to be beaten.'' Besides, this leper, as Luke says, was "full of leprosy", Luk_5:12 see the note there; and he might be pronounced clean by the priest, though not healed, and so might go into any city or synagogue: the law concerning such an one, in Lev_13:1 is a very surprising one; that if only there were some risings and appearances of the leprosy here and there, the man was unclean; but if "the leprosy covered all his flesh", then he was pronounced clean; and such was this man: he was a very lively emblem of a poor vile sinner, full of sin and iniquity, who is brought to see himself all over covered with sin, when he comes to Christ for pardon and cleansing; and is so considered by Christ the high priest, when he applies his justifying righteousness and sin purging blood to his conscience. A leper, by the Jews (d), is called רשע, "a wicked" man; for they suppose leprosy comes upon him for evil speaking. This account is ushered in with a "behold", as a note of admiration and attention, expressing the wonderfulness of the miracle wrought, and the seasonableness of it to confirm the doctrines Christ had been preaching to the multitude. This man came of his own accord, having heard of the fame of Christ; and worshipped him in a civil and respectful way, showing great reverence to him as a man; which he did by falling down on his knees, and on his face; prostrating himself before him, in a very humble and submissive manner, as the other evangelists relate: for that he worshipped him as God, is not so manifest; though it is certain he had an high opinion of him, and great faith in him; which he very modestly expresses, saying, Lord, if thou wilt, thou canst make me clean: he was fully assured of his power, that he could make him clean, entirely rid him of his leprosy, which the priest could not do; who could only, according to the law, pronounce him clean, so that he might be admitted to company, but could not heal him of his disease: this the poor man was persuaded Christ could do for him, and humbly submits it to his will; of which, as yet, he had no intimation from him. And thus it is with poor sensible sinners under first awakenings; they can believe in the ability of Christ to justify them by his righteousness, cleanse them by his blood; and save them by his grace to the uttermost: but they stick at, and hesitate about his willingness, by reason of their own vileness and unworthiness. (b) Misn. Celim. c. 1. sect. 7. (c) Maimon. Biath Hamikdash, c. 3. sect. 8. & in Misn. Celim. c. 1. sect. 8. (d) Maimon. in Misn. Negaim, c. 12. sect. 5. & Bartenora in ib. sect. 6. Matthew 8:3 And Jesus put forth his hand, and touched him,.... This is a wonderful instance both of the grace, and goodness of Christ, in touching this loathsome creature; and of his unspotted purity and holiness, which could not be defiled by it; and of his mighty power in healing by a touch, and with a word of his mouth, saying, I will, be thou clean: in which he expresses at once his willingness, "I will", of which the leper before was not certain; and his power by a word of command, "be thou clean"; and in which also is shown the readiness of Christ to do it: he did not stand parleying with the man, or making any further trial of his faith, or objecting to him his uncleanness; but at once stretches out his hand, touches his filthy flesh, and commands off the disorder. A great encouragement this, for poor sensible sinners to betake themselves to Christ, under a sense of their guilt and filth; who readily receives such, in no wise casts them out, but gives immediate discoveries of his power and grace unto them: And immediately his leprosy was cleansed, or he was cleansed from it; he was not only pronounced clean, but was made so; he was thoroughly healed of the disease of leprosy. The Jews, themselves acknowledge this fact; for so they tell us in their wicked and blasphemous book (e), that Jesus should say, "bring me a leper, and I will heal him; and they brought him a leper, and he healed him also by Shemhamphorash,'' i.e. by the ineffable name Jehovah. Though they greatly misrepresent the matter; for this man was not brought by others, at the request of Christ, but came of his own accord; nor was he healed by the use of any name, as if it was done by a sort of magic, but by a touch of his hand, and the word of his mouth. Whether this was the same man with Simon the leper, Mat_26:6 as some have thought, is not certain. (e) Toldos Jesu, p. 8. Matthew 8:4 And Jesus saith unto him, see thou tell no man, &c. Not that this fact could be concealed, if it was done publicly, before the multitude; nor was it Christ's design that it should be; only it was his counsel to this man, that whilst he was on the road to Jerusalem, and when he was come there, that he would speak of it to no man, before he came to the priest, or priests: lest out of ill will to Christ, they should refuse to pronounce him clean: but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. The man was now in one of the cities of Galilee; from hence Christ orders him to make the best of his way, directly to Jerusalem; and present himself to one of the priests, by him to be examined, whether he was free of his leprosy; and then offer what was ordered by the law of Moses in such cases: for as yet the ceremonial law was not abolished: and therefore, as Christ was subject to it himself, so he enjoins others the observance of it. There was a two fold offering, according to the law of Moses, on account of the cleansing of the leper; Lev_14:1 the one was on the first day of his cleansing, when he first showed himself to the priest, and consisted of two birds, alive and clean, cedar wood, scarlet, and hyssop; the other, and which was properly the offering on the eighth day, was, if the man was able, two he lambs and one ewe lamb, with a meat offering; but if poor, one lamb, with a meat offering, and two turtle doves, or two young pigeons. The Jewish canons, concerning this matter, are as follow (f): "when a leper is healed of his leprosy, after they have cleansed him with cedarwood, and hyssop, and scarlet, and the two birds, and have shaved all his flesh, and bathed him; after all this he enters into Jerusalem, and numbers seven days; and on the seventh day he shaves a second time, as he shaved at first, and bathes--and on the morrow, or eighth day, he bathes a second time, and after that they offer his offerings--he bathes on the eighth day in the court of the women, in the chamber of the lepers, which is there--if it is delayed, and he shaves not on the seventh day, but he shaves on the eighth, or some days after, on the day that he shaves, he bathes, and his sun sets; and on the morrow he brings his offerings, after he hath bathed a second time, as we have declared: how do they do unto him? The leper stands without the court of Israel, over against the eastern gate, in the gate of Nicanor and his face to the west: and there stand all they that want atonement; and there they give the bitter waters to the suspected women: and the priest takes the leper's trespass offering, while it is alive, and waves it with the log of oil, towards the east, according to the way of all wave offerings; and if he waves this by itself, and this by itself, it is right: after that he brings the leper's trespass offering to the door, and he brings it in both his hands into the court, and layeth them upon it; they slay it immediately, and two priests receive its blood: the one receives it in a vessel, and sprinkles it upon the top of the altar; and the other, in his right hand, and pours it into his left hand, and sprinkles with his finger the right hand; and if he repeats it, and receives it in his left hand first, it is unlawful. The priest that receives some of the blood in a vessel, carries it, and sprinkles it upon the altar first; and after that comes the priest, who receives the blood in the palm of his hand, to the leper, the priest being within, and the leper without; and the leper puts in his head, and the priest puts of the blood that is in the palm of his hand, upon the tip of his right ear; after that he puts in his right hand, and he puts of it on the thumb of his hand; and after that he putteth in his right foot, and he puts of it upon the toe of his foot, and if he puts of it upon the left, it is not right; and after that he offers his sin offering, and his burnt offering: and after that he hath put the blood upon his thumb and toe, the priest takes of the log of oil, and pours it into the left hand of his fellow priest; and if he pours it into his own hand, it will do: and he dips the finger of his right hand into the oil, which is in his hand, and sprinkles it seven times towards the most holy place: at every sprinkling there is a dipping of the finger in the oil; and if he sprinkles, and does not intend it, over against the holy place, it is right; and after that, he comes to the leper, and puts of the oil upon the place of the blood of the trespass offering, on the tip of the ear, and on the thumb of his hand, and toe of his foot; and that which is left of the oil, that is in his hand, he puts it on the head of him that is to be cleansed; and if he puts it not, atonement is not made; and the rest of the log is divided among the priests; and what remains of the log is not eaten, but in the Court, by the males of the priests, as the rest of the holy things; and it is forbidden to eat of the log of oil, until he has sprinkled it seven times, and has put of it upon the thumb and toe; and if he eats, he is to be beaten, as he that eats holy things before sprinkling.'' Now these were the things which, as the other evangelists say, this leper was ordered to offer for his cleansing, "for a testimony unto them"; meaning either to the priests; for the Syriac and Persic versions read the former clause, "show thyself to the priests", in Luk_17:14 that they being satisfied of the healing and cleansing of this man, and accordingly pronouncing him clean, and accepting his offerings, this might be either a convincing testimony to them, that Jesus was the Son of God, and true Messiah, and that he did not deny or oppose the law given by Moses; or might be a standing testimony against them, should they continue in unbelief; or else to the Jews, who saw the miracle, and heard the orders Christ gave to the man after he had healed him; or to the lepers that they were cleansed; or this law of Moses was for a testimony or statute to be always observed by them in such cases. (f) Maimon. Hilchot Mechosre Capporah, c. 14. per totum. Matthew 8:5 And when Jesus was entered into Capernaum,.... Was returned from his journey through Galilee, to the place where he before dwelt, and is called his own city, Mat_9:1 there came unto him a centurion, a Roman officer, שר מאה, "a commander of an hundred men", as the Hebrew Gospel by Munster reads it: though the number of men under a "centurion" was more, according to some accounts. "A band (it is said (g)) made two centuries, each of which consisted of an hundred and twenty eight soldiers; for a doubled century made a band, whose governor was called an ordinary "centurion".'' Such an one was Cornelius, a centurion of a band, Act_10:1. The other person that was healed was a Jew. The next instance of Christ's power and goodness is the servant of a Gentile; he came to do good both to Jews and Gentiles; beseeching him, not in person, but by his messengers; see Luk_7:3 and the Jews (h) say, ששלוחו של אדם כמותו, "that a man's messenger is as himself". (g) Alex. ab Alex. Genial. Dier. l. 6. c. 13. (h) T. Bab. Beracot, fol. 34. 2. Matthew 8:6 And saying, Lord, my servant lieth at home,.... It would be a difficulty whether it was a son or a servant he was so concerned for; since παις, the word here used, more commonly signifies a "son" or "child"; but that Luke, supposing it to be the same case he relates, expressly calls him δουλος, "a servant", Luk_7:2. The concern of the "centurion" for him, shows him to have been a good servant, faithful and obedient to his master; since he was so much affected with his case, and took so much care of him; and Luke says, he "was dear unto him"; in great esteem, highly valued, and much beloved: and also, that the centurion was a good master; he does not put his sick servant from him, but takes care of him at home, and seeks out for relief for him, being greatly desirous of his life. And as his keeping him at home discovered a tender regard to him; so his not bringing him forth, or ordering him to be brought out to Christ, which was sometimes done in such cases, shows his great faith in Christ, that he was as able to cure him lying at home, as if brought before him; absent, as well as present. It is in the original text, "is cast"; or, as it is rendered, Mat_8:14 "laid in the house", as if he was dead, speechless, and without motion; and Luke says, that he was "ready to die", being as one laid out for dead. The phrase answers to מוטל, a word often used by the Rabbins; sometimes of sick persons, as when they say (i) of anyone, that he is חולה ומוטל במטה, "sick, and laid upon the bed"; and sometimes of a person really dead, and laid out: and often this phrase is to be met with, מי שמתו מוטל לפניו, "he that hath his dead cast", or "laid out before him" (k); concerning whom they dispute many things; as what he is free from, the reading of Shema, prayer, and the phylacteries; and where he ought to eat and drink till such time his dead is buried out of his sight. But this man's servant was not dead, but lay as one dead; sick of the palsy, his nerves all relaxed, and he stupid, senseless, motionless, grievously tormented, or "punished", or rather "afflicted"; as the Ethiopic version, and Munster's Hebrew edition read it; for paralytic persons do not feel much pain and torment: but the meaning is, that he was in a miserable afflicted condition. The account of his disorder is given to move Christ's compassion, and recorded to show the greatness of the miracle. (i) T. Bab. Bava Bathra, fol. 146. 2. 147. l. Cetubot, fol. 103. 2. (k) Misn. Beracot, c. 3. sect. 1. T. Bab. Moed. Katon, fol. 23. 2. Maimon. Hilch. Ebel, c. 4. sect. 7. Matthew 8:7 And Jesus saith unto him, I will come and heal him. This answer of Christ's, which is short and full, not only shows the readiness of Christ to do good, how soon and easily he complied with the centurion's request, it being a prayer of faith, and so effectual, and was heard as soon as delivered; but also contains an absolute promise that he would heal him. He does not say that he would come and see him, and what his case was, and do what he could for him, as ordinary physicians do; but he would come and heal him at once: and indeed it is a proposal of more than what was asked of him; his presence was not asked, and yet he offered it; though Luke says, that he besought him by the messengers to "come and heal his servant"; and so this is an answer to both parts of the request; the whole is granted. Christ cannot deny anything to faith, his presence or assistance. Matthew 8:8 The centurion answered, and said,.... This, according to Luk_7:6 was said by his friends in his name, when he understood that Christ had agreed to come to his house, with the elders of the Jews, he first sent to him; and after he was actually set out with them, and was in the way to his house; who, conscious of his own unworthiness, deputes some persons to him, to address him in this manner, Lord, I am not worthy that thou shouldst come under my roof. This is not said as rejecting and despising the presence and company of Christ; but is expressive of his great modesty and humility, and of his consciousness of his own vileness, and unworthiness of having so great a person in his house: it was too great a favour for him to enjoy. And if such a man was unworthy, having been an idolater, and lived a profane course of life, that Christ should come into his house, and be, though but for a short time, under his roof; how much more unworthy are poor sinful creatures (and sensible sinners see themselves to be so unworthy), that Christ should come into their hearts, and dwell there by faith, as he does, in all true believers, however vile and sinful they have been? But speak the word only, and my servant shall be healed. As the former expression declares his modesty and humility, and the mean apprehensions he had of himself; so this signifies his great faith in Christ, and the persuasion he had of his divine power: he does not say pray, and my servant shall be healed, as looking upon him barely as a man of God, a prophet, one that had great interest in God, and at the throne of grace; but speak, command, order it to be done, and it shall be done, which is ascribing omnipotence to him; such power as was put forth in creation, by the all commanding word of God; "he spake, and it was done, he commanded, and it stood fast", Psa_33:9 yea, he signifies that if he would but speak a word, the least word whatever; or, as Luke has it, "say in a word"; let but a word come out of thy mouth, and it will be done. Matthew 8:9 For I am a man under authority,.... Of Caesar the Roman emperor, and of superior officers under him, as a tribune, &c. having soldiers under me; an hundred of them at least, for military service, and some of them were used by him as his domestics: and I say unto this man go, and he goeth, and to another come, and he cometh: for there is no disputing the commands of officers, by soldiers, in anything, in exercises, marches, battles, &c. and to my servant, that was more properly his domestic servant, who waited upon him, and did those things for him which every soldier under him was not employed in, do this, and he doth it; immediately, without any more ado; as indeed a servant ought. The Jews (l) have a saying, that "a servant over whom his master אין רשות, "hath no power", is not called a servant.'' Now, these words are not a reason excusing Christ's coming to his house, or showing how unworthy it was, and how unfit it would be for him to come thither, since he was a man that held soldiers under him, and his house was encumbered with them; for these were not with him, but quartered out elsewhere: but they are an argument, from the lesser to the greater, that seeing he was a man, and Christ was God, he was under the authority of others. Christ was subject to none; and yet he had such power over his soldiers and servants, that if he bid one go, and another come, or ordered them to stand in such a place, and in such a posture, or do this and the other servile work, his orders were immediately obeyed: how much more easily then could Christ, who had all power in heaven and in earth, command off this distemper his servant was afflicted with? He suggests, that as his soldiers were under him, and at his command; so all bodily diseases were under Christ, and to be controlled by him, at his pleasure; and that, if he would but say to that servant of his, the palsy, remove, it would remove at once. (l) T. Bab. Kiddushin, fol. 72. 2. Matthew 8:10 When Jesus heard it, he marvelled,.... Which must be understood of him as man; for as God, nothing could present itself unto him at unawares, unthought of, and not known before; and so could not raise admiration in him, and which cannot properly fall on a divine person: or he behaved, both by words and gesture, as persons do when they are astonished at anything; and this he might do, to raise the attention and wonder of those that were with him: and said to them that followed. This agrees perfectly with the account that Luke gives, that Christ was set out, with the messengers the centurion sent unto him, in order to come to his house, and heal his servant, and these that followed him were his disciples, and so some copies read, and others that were following him thither to see the miracle. Verily, I say unto you; a strong asseveration, and which Christ used, when he was about to deliver anything of considerable importance, and required attention: I have not found so great faith, no not in Israel: that is, among the people of Israel: so the Arabic version reads it, "in any of Israel"; and the Persic, "among the children of Israel"; and is to be understood, not of the patriarchs and prophets, and other eminent believers, which were in Israel formerly; but of the men of the then present generation, his mother and his apostles being excepted: though it may be questioned, whether the apostles themselves as yet, had expressed such a strong faith in him, as this man: or it may have a particular respect to them in Israel, who had applied to him for healing, and had been healed by him; that he had not met with and observed any such expression of faith, in his divine power from them, as this centurion had delivered. And it was the more remarkable, that it came from a Gentile, and from a soldier too: but as great as it was, he did not exceed it; he did not ascribe more to Christ than was proper, and which, by the way, is a clear proof of our Lord's divinity: for had he not been truly God, he would have rebuked, and not have commended this man's faith in him: who ascribed that power to him, which is peculiar to God: he is so far from finding fault with him, for thinking or speaking so highly of him, that he praises him for it, and prefers his faith in him, to any instance of it he had met with among the Israelites; who yet had far greater advantages of knowing him, and believing in him. There is a phrase in the Talmud (m) somewhat like this, only used of a person of a different character; where a certain Jew, observing another called by some of his neighbours Rabbi, thus expressed himself; "If this be a Rabbi, אל ירבו כמותו בישראל, "let there not be many such as he in Israel".'' And it is said (n) of Nadab and Abihu, "that two such were not found כוותייהו בישראל, "as they in Israel".'' (m) T. Bab. Taanith, fol. 20. 2. Derech Eretz. fol. 18. 1 (n) Zohar in Lev. fol. 24. 1. & 25. 4. Matthew 8:11 And I say unto you, that many shall come from the east and west,.... On occasion of the faith of the centurion, who was a Gentile, our Lord makes a short digression, concerning the call of the Gentiles; and suggests, that what was seen in that man now, would be fulfilled in great numbers of them in a little time: that many of them from the several parts of the world, from the rising of the sun to the setting of it, from the four points of the heaven, east, west, north, and south, as in Luk_13:29 and from the four corners of the earth, should come and believe in him; and sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven: signifying, that as the Gospel would be preached in a short time to all nations, many among them would believe in him, as Abraham, and the rest of the patriarchs did; and so would partake of the same blessings of grace with them; such as, adoption, justification, pardon of sin, and the like; for "they which be of faith, are blessed with faithful Abraham", Gal_3:9 now, under the Gospel dispensation, though Gentiles; and shall enjoy with him the same eternal glory and happiness he does, in the other world. Which shows, that the faith of Old and New Testament saints, Jews and Gentiles, is the same; their blessings the same, and so their eternal happiness; they have the same God and Father, the same Mediator and Redeemer, are actuated and influenced by the same Spirit, partake of the same grace, and shall share the same glory. The allusion is to sitting, or rather lying along, which was the posture of the ancients at meals, and is here expressed, at a table, at a meal, or feast: and under the metaphor of a feast or plentiful table to set down to, are represented the blessings of the Gospel, and the joys of heaven; which are not restrained to any particular nation, or set of people; not to the Jews, to the exclusion of the Gentiles. Our Lord here, goes directly contrary to the notions and practices of the Jews, who thought it a crime to sit down at table, and eat with the Gentiles; see Act_11:3 and yet Gentiles shall sit at table and eat with the principal men, the heads of their nation, in the kingdom of heaven, and they themselves at the same time shut out. Matthew 8:12 But the children of the kingdom,.... The Jews, who were subjects of the kingdom, and commonwealth of Israel, from which the Gentiles were aliens; and who were also in the church of God, which is his kingdom on earth; and besides, had the promise of the Gospel dispensation, sometimes called the kingdom of heaven, and by them, often the world to come; and were by their own profession, and in their apprehension and expectation, children, and heirs of the kingdom of glory. These phrases, בן העולם הבא, "a son of the world to come", and בני עלמא דאתי, "children of the world to come" (o), are frequent in their writings: these, Christ says, shall be cast out; out of the land of Israel, as they were in a few years after, and out of the church of God: these branches were broken off, and the Gentiles grafted in, in their room; and will be excluded from the kingdom of heaven, where they hoped to have a place, and cast into outer darkness: into the Gentile world, and into judicial blindness, and darkness of mind, and into the blackness of darkness in hell, where shall be weeping, and gnashing of teeth. Phrases expressive of the miserable state and condition of persons out of the kingdom of heaven; who are weeping for what they have lost, and gnashing their teeth with the pain of what they endure. The Jews say (p), "he that studies not in the law in this world, but is defiled with the pollutions of the world, he is taken וישליכו אותו הברה, "and cast without": this is hell itself, to which such are condemned, who do not study the law.'' The allusion in the text is, to the customs of the ancients at their feasts and entertainments; which were commonly made in the evening, when the hall or dining room, in which they sat down, was very much illuminated with lamps and torches; but without in the streets, were entire darkness: and where were heard nothing but the cries of the poor, for something to be given them, and of the persons that were turned out as unworthy guests; and the gnashing of their teeth, either with cold in winter nights, or with indignation at their being kept out. Christ may also be thought to speak in the language, and according to the notions of the Jews, who ascribe gnashing of teeth to the devils in hell; for they say (q), that "for the flattery with which they flattered Korah, in the business of rioting, "the prince of hell חרק שניו, gnashed his teeth at them".'' The whole of this may be what they call רוגז גהנם, "the indignation", or "tumult of hell" (r). (o) T. Bab. Beracot, fol. 4. 2. Taanith, fol. 22. 1. Megilla, fol. 28. 2. Yoma, fol. 88. 1. & Sanhedrim, fol. 88. 2. Raziel, fol. 37. 1. & 38. 1. Caphtor, fol. 15. 1. & 18. 2. & 60. 1. & 84. 2. Raya Mehimna, in Zohar in Lev. fol. 34. 2. (p) Zohar in Gen. fol. 104. 3. (q) T. Bab. Sanhedrim, fol. 52. 1. (r) Targum in Job, iii 17. Matthew 8:13 And Jesus said unto the centurion,.... Christ having finished the digression, returns an answer to the centurion, agreeably to his desire, saying to him, go thy way; not as displeased with him, but as granting his request: for it follows, and as thou hast believed, so be it done unto thee. As he had faith to believe, that Christ could cure his servant by a word speaking, it was done accordingly. Christ by his almighty "fiat" said, let him be healed, and he was healed: just as God in the creation said, "let there be light, and there was light". He does not say according to thy prayer, or according to thy righteousness, and goodness, but according to thy faith: and it is further to be observed, that this cure was wrought, not so much for the sake of the servant, as his master; and therefore Christ says, "be it done unto thee"; let him be healed for thy sake, and restored unto thee, to thy use, profit, and advantage. And his servant was healed in the selfsame hour, at the very exact time, even in that moment. Some copies add, "and when the centurion returned to his house, in the selfsame hour he found his servant healed"; which the Ethiopic version has, and it agrees with Luk_7:10. Matthew 8:14 And when Jesus was come into Peter's house,.... And which was also Andrew's, Mar_1:29 for these two brothers lived together, and this was in Capernaum, as appears from the context. Though Andrew and Peter were originally of Bethsaida, a place not far from this, but had removed hither since their call by Christ, this being his city; though probably this house was Peter's wife's mother's, and only called their's, because they lodged there, whilst in this city: into this house Christ entered, with James and John, and others; when he saw his (Peter's) wife's mother, laid, or "cast" on a bed, See Gill on Mat_8:6. and sick of a fever: Luke says, Luk_4:38 that she "was taken", or rather held, or "detained with a great fever"; the distemper was very raging and furious, it had got to a very great height. The other evangelists say, that the persons in the house told him of her, and besought him for her, that he would heal her, having a very great affection for her, and desire of her life, which seemed to be in great danger. Hence it may be observed against the Papists, that ministers of the Gospel may lawfully marry; Peter, an apostle, and from whom they pretend to derive their succession of bishops, was a married man, had a wife, and that after he was called to be an apostle. His wife's mother is expressly mentioned, being the person labouring under a violent fever, and whom Christ cured in the following manner. Matthew 8:15 And he touched her hand,.... Sometimes he healed by a word, as the centurion's servant; and sometimes by a touch, as here; and sometimes by both, as the leper. Luke says, that he "stood over her", reached over her to take her by the hand, and lift her up, "and rebuked the fever". Just as he did the winds and sea, having all diseases, as well as the elements, at his beck and control; and the fever left her immediately, as the other evangelists say. And she arose and ministered unto them: the former of these actions is a proof of her being restored to health and strength, in so much that she could rise and walk about of herself; whereas generally, persons after fevers continue very weak a considerable time; which shows what a miracle was wrought upon her by Christ: and the latter of them expresses her gratitude, for the mercy she had received; she rises and serves him and his friends, preparing proper and suitable provisions for them. Matthew 8:16 When the even was come,.... The other evangelists say, when "the sun was set", or "setting"; which circumstances are observed, not as some think, because the cool of the evening, and when the sun was set, it was more seasonable and convenient, in those hot countries, to bring out their sick, than in the heat of the day: nor are they remarked, as others think, because it was an unseasonable time to bring them to Christ, when he had been fatigued all day long, and yet he healed them; such was his goodness and compassion: but the true reason of the mention of them is, because it had been their sabbath day, as appears from Mar_1:21 and they could not, according to their canons, bring them sooner. Their sabbath began at sun setting; hence they say (s), that on the eve of the sabbath, that is, immediately preceding it, when the sabbath is about to begin, it is lawful to work עד שתשקע החמה, "until the sun sets"; and so it ended at sun setting the next day, which they judged of by the appearance of three stars (t). "R. Phinehas, in the name of R. Aba Bar Papa, says, if but one star appears, it is certainly day; if two, it is a doubt whether it is night or not; if three, it is certainly night. On the eve of the sabbath, if he sees one star and does any work, he is free; if two, he brings a trespass offering for a doubt; if three, he brings a sin offering; at the going out of the sabbath, if he sees one star, and does any work, he brings a sin offering; if two, he brings a trespass offering for a doubt; if three, he is free.'' So that till the sun was set, and three stars appeared as a proof of it, it was not lawful to do any sort of business; but as soon as it was out of doubt, that the sun was set, they might do anything: and this being the case, they brought to him (Christ) many that were possessed with devils; whose bodies Satan had been suffered to enter into, and were acted, and governed, and thrown into strange disorders by him. Such possessions, through divine permission, were frequent; that Christ, who was come in the flesh, might have an opportunity of showing his power over Satan, and giving proof of his deity and Messiahship. And he cast out the spirits with his word; only by speaking to them; who were obliged, at his command, and by his orders, to quit their tenements, though unwillingly enough. And healed all that were sick; whoever they were, without any respect of persons, of whatsoever disease attended them: the most stubborn, inveterate, and otherwise incurable disorder, was not too hard for him, which he cured without the help of medicine, and where that could be of no use, and either by speaking, or touching, or some such like means. (s) T. Hieros. Sheviith, fol. 33. 1. (t) T. Hieros. Beracot, fol. 2. 2. Maimon. Sabbat, c. 5. sect. 4. Matthew 8:17 That it might be fulfilled which was spoken by Esaias the prophet,.... In Isa_53:4 "He hath borne our griefs and carried our sorrows", here rendered, himself took our infirmities and bare our sicknesses: very agreeable to the Hebrew text, הוא, "he himself", not another; נשא, "took up", upon himself voluntarily, freely, as a man lifts up a burden, and takes it on his shoulders; חלינו, "our infirmities", diseases, sicknesses, whether of body or soul, ומכאבינו סבלם, "and bare", or carried, as a man does a burden upon his back, "our sicknesses", or diseases, which occasion pain and sorrow. And that these words are spoken of the Messiah, the Jews themselves own; for among the names they give to the Messiah, "a leper" is one; which they prove from this passage (u). "The Rabbins say, "a leper" of the house of Rabbi is his name; as it is said, "surely he hath borne our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted". Says R. Nachman, if he is of the living, he is as I am, as it is said, Jer_30:21 Says Rab, if of the living, he is as our Rabbi, the holy.'' Upon which last clause the gloss is, "If the Messiah is of them that are alive, our Rabbi the holy is he, "because דסובל תחלואים he bears infirmities".'' Elsewhere (w) they say, "There is one temple that is called the temple of the sons of afflictions; and when the Messiah comes into that temple, and reads all the afflictions, all the griefs, and all the chastisements of Israel, which come upon them, then all of them shall come upon him: and if there was any that would lighten them off of Israel, and take them upon himself, there is no son of man that can bear the chastisements of Israel, because of the punishments of the law; as it is said, "surely he hath borne our griefs", &c.'' And in another ancient book (x) of their's, God is represented saying to the Messiah, תסבול ישורין, "wilt thou bear chastisements", in order to remove their iniquities? (the iniquities of the children of God,) as it is written, "surely he hath borne our griefs": he replied, "I will bear them with joy".'' Hence it is manifest, that according to the mind of the ancient Jews, this passage belongs to the Messiah, and is rightly applied to him by the evangelist. But the difficulty is, how it had its accomplishment in Christ's healing the bodily diseases of men; since Isaiah speaks not of his actions and miracles, but of his sufferings and death; and not of bearing the diseases of the body, as it should seem, but of the diseases of the mind, of sins, as the Apostle Peter interprets it, 1Pe_2:24. To remove which, let it be observed, that though the prophet chiefly designs to point out Christ taking upon him, and bearing the sins of his people, in order to make satisfaction for them, and to save them from them; yet so likewise, as to include his bearing, by way of sympathy, and taking away by his power, the bodily diseases of men, which arise from sin; and which was not only an emblem of his bearing and taking away sin, but a proof of his power and ability to do it: for since he could do the one, it was plain he could do the other. (u) T. Bab. Sanhedrim, fol. 98. 2. (w) Zohar in Exod. fol. 85. 2. (x) Pesikta in Abkath Rochel, l. 1. par. 2. p. 309. Ed. Huls. Matthew 8:18 Now when Jesus saw great multitudes about him,.... Who got together, partly out of novelty to see his person, of whom they had heard so much; and partly to see the miracles he wrought: some came to have their bodily diseases healed; few, if any, to hear the Gospel preached by him, and for the good of their immortal souls: the most part came with some sinister, selfish, and carnal views, wherefore he gave commandment to depart unto the other side. Different were the reasons, which at certain times moved Christ to depart from the multitude; as that he might have an opportunity of private prayer, or to preach, to others, or to show he sought not popular applause, and to avoid seditions: his reasons here seem to be with respect to himself, that being wearied as man, with the work of the day, he might have an opportunity of refreshing himself with sleep; with respect to his disciples, that he might have a trial of their faith, when in danger at sea; and with respect to the multitude, because of their carnality, and sole concern for their temporal, and worldly good. The persons he gave commandment to, must be either the multitude, or the disciples; not the former, because he studiously avoided their company, and his concern was to be rid of them; but the latter, and so the Vulgate Latin and Munster's Hebrew Gospel read, "he commanded his disciples". The place he would have them go to was, the other side of the lake of Tiberias, or Genesareth; not over the river Euphrates, as says the author of the old Nizzachon (y). (y) Pesikta in Abkath Rochel, l. 1. par. 2. p. 205. Ed. Huls. Matthew 8:19 And a certain Scribe came,.... "As they went in the way", Luk_9:57 to go to the sea side, in order to take shipping, and pass to the other shore; and said unto him, Master, or Rabbi, I will follow thee whithersoever thou goest. One would have thought, that this man desired in good earnest to be a disciple of Christ, were it not for Christ's answer to him, who knew his heart: from whence it appears, that he, seeing the miracles which Christ wrought, and observing the fame of him among the people, began to think that he would be generally received as the Messiah; and by joining himself to him, promised himself much ease, honour, and wealth. These seem to be the motives, which prevailed upon him to take so sudden and hasty a step; for he did not wait to be called to follow Christ, as the other disciples were, but offers himself to be one; that is, to be one of his intimates, one of his apostles; and besides, he rashly promises to do that, which he knew nothing of, and which in some cases is impossible to be done. Matthew 8:20 And Jesus saith unto him,.... Knowing his heart, and the carnal and worldly views with which he acted; the foxes have holes in the earth, where they hide themselves from danger, take their rest, and secure their whelps; and the birds of the air have nests, where they sit, lay, and hatch their eggs, and bring up their young; but the son of man has not where to lay his head, when he is weary, and wants rest and sleep, as he did at this time. So that though he was Lord of all, as being the mighty God; yet as "the son of man", a phrase, expressive both of the truth and meanness of his human nature, the most despicable of creatures in the earth and air, were richer than he. This he said, to convince the Scribe of his mistake; who expected much worldly grandeur and wealth, by becoming his disciple. When Christ styles himself "the son of man", it is no contradiction to his being God; nor any objection to trust and confidence in him, as the Jew (z) suggests; for he is truly and properly God, as well as really man, having two natures, human and divine, united in his person; so that he is, as was prophesied of him, Emmanuel, God with us, in our nature, God manifested in the flesh: and since he is so, it cannot be unlawful to trust in him; which it would be indeed, was he a mere man. The Jews ought not to object to this name and title of the "Messiah, the son of man": since he is so called, as their own writers and commentators acknowledge, in (a) Psa_80:17 and (b) Dan_7:13. And whereas it is further urged against these words of Christ, that if he was God, why does he complain of want of place? Is not the whole world his, according to Psa_24:1? It may be replied, that it is very true, that the whole world is his, nor could he be in want of anything, as God; but yet, as man, for our sakes he became "poor", that we "might be rich": nor should this be any difficulty with a Jew, when they themselves say, as some have thought, if he (the Messiah) should come, לי דוכתא דיתיבנא ביה, "there's no place in which he can sit down" (c). Unless it be understood of Nebuchadnezzar, as the gloss explains it; let the learned inspect the place, and judge: the coming of the Messiah is immediately spoken of. (z) R. Isaac Chizzuk Emuna, par. 2. c. 12. p. 403. (a) Targum & Aben Ezra in loc, Abarbinel Mashmia Jeshua, fol. 81. 2. (b) R. Jeshua in Aben Ezra in loc. & Saadiah Gaon & Jarchi in loc. Zohar in Gen. fol. 85. 4. (c) T. Bab. Sanhedrim, fol. 96. 2. Matthew 8:21 And another of his disciples said unto him,.... That is, one of his disciples; for this does not suppose, that the other, the Scribe before mentioned, was one. It is possible, he might be one of the twelve. The Persic version makes him one of the disciples, whom they call "Hawarion", apostles; and, according to ancient tradition, it was (d) Philip. And certain it is, that he was one, who was called to preach the Gospel; so that he was not a common ordinary disciple; nor could he be one of the seventy disciples, since it was after this, that they were called and sent forth; as appears from Luke's account, Luk_9:60. But who he particularly was, cannot be certainly known, nor is it of any great importance to know it: his address to Christ is made with great respect and reverence, and in a very modest and humble manner, Lord, suffer me first to go and bury my father: for it seems, according to Luke, that Christ had bid him "follow" him: he had given him a call to be his disciple, and to go and preach the Gospel, which he did not refuse; but desires leave "first" to attend his father's funeral, who was now dead; as his requests, and Christ's answer, both suppose: though some conjecture, that he was only very aged, or was dangerously ill; and therefore it could not be thought he would live long: hence he was desirous of doing this last good office, before he entered on his public work; but these are conjectures, without any foundation: it is plain, his father was dead, and what he requested was, to go home, which perhaps might not be a great way off, and perform the funeral rites, and then return. This may seem very reasonable, since burying the dead was reckoned by the Jews, not only an act of kindness and respect to the deceased, but an act of piety and religion; and in which, men are followers of God, and imitate him, who himself buried the body of Moses (e). And though this man was called to preach the Gospel, yet he might think he would be easily excused for the present, on this account; since, according to the Jewish canons, such whose dead lay before them, who were as yet unburied, were excused reading the Shema, they were free from performing the duty of prayer, and were not obliged to wear their phylacteries (f). (d) Clement. Alex. Strom. l. 3. p. 436. (e) T. Bab. Bava Metzia, fol. 30. 2. & Sota, fol. 14. 1. (f) Misn. Beracot, c. 3. sect. 1. Matthew 8:22 But Jesus said unto him, follow thou me,.... Christ would not excuse him on this account, but insists on what he had before called him to; to attend upon him, and give himself up to the ministry of the word: which was done, partly to shew, that a greater regard ought to be had to him, than to the nearest relation and friend whatever; and partly, on account of the dignity of the Gospel ministry, which greatly exceeds any such services; as also to signify, of what little account were the traditions of the elders with him; wherefore he says, let the dead bury the dead. Our Lord is not to be understood, as speaking against, or disrespectfully of burying the dead; his words suppose it ought to be done: only it was not proper, that this person should be concerned in it at this time, who was called to an higher employment; and therefore should leave this to be done by persons, whom it better became. And however strange and odd such a phrase may sound in the ears of some, of one dead man's burying another, it was easily understood by a Jew; with whom it is common to say, החוטא חשוב כמת, "that a sinner is counted as (g) dead, and that ungodly persons, even while they are alive", קרויין מתים, are "called dead" (h). And in this sense is the word used, in the former part of this phrase; and Christ's meaning is, let such who are dead in trespasses and sins, and to all that is spiritually good, bury those who are dead in a natural or corporal sense. It is likely the deceased was an unregenerate man; however, it is plainly suggested, that many of the relations were; and there were enough of them to take care of this service: and therefore, there was no need why he should neglect the ministry of the Gospel to attend that; but, ought to leave it to persons who were fitter for it. (g) Tzeror Hammor, fol. 6. 2. (h) T. Bab. Beracot, fol. 18. 2. Jarchi in Gen. 11. 32. Baal Hatturim, in Deut. xvii. 6. Tzeror Hammor, fol. 58. 3. Midrash Kohelet. fol. 78. 2. Caphtor, fol. 79. 1, 2. & 84. 1. Matthew 8:23 And when he was entered into a ship,.... Which was got ready by his disciples, or hired by them for his use, according to the directions he had given, his disciples followed him into the ship, and they only; for as for the men hereafter mentioned, they were the men that belonged to the ship, and had the management of it: the multitude were dismissed, and in order to be clear of them, Christ took this method; and being desirous also of trying the faith of his disciples, he ordered it so, that they should be alone with him. Matthew 8:24 And behold, there arose a great tempest,.... "A great concussion", or "shaking" of the sea; the stormy wind moved the sea, and the waves thereof; and both wind and sea shook the ship, and the men that were in it. Luke calls this tempest a "storm wind", Luk_8:23 and Mark says, it was "a great storm of wind", Mar_4:37 and both use the word "loelaps", which signifies a particular kind of wind, which is suddenly whirled about upwards and downwards; or rather, a conflict of many winds: it seems to be a whirlwind, or hurricane. It is said, that this tempest "arose", not by chance, nor by the power of Satan, but by divine providence; for the trial of the faith of Christ's disciples, and that he might have an opportunity of giving proof of his deity on the sea, as he had lately done in several instances on the dry land. Luke says, that this storm of wind "came down"; referring to the motion and course of the winds, which are exhalations from the earth, raised up into the middle region of the air, from whence they are expelled by a superior force to the lower region, and from thence move in an oblique, slanting manner, downwards. The place where this tempest arose, or into which this storm of wind came down, is here said to be in the sea. Luke calls it a "lake", and it was the lake of Genesareth. But both Matthew and Mark call it the sea, and is what is sometimes called the sea of Tiberias, and the sea of Galilee; see Joh_6:1 agreeably to the language of the Jewish (i) writers. To all this, the word "behold!" is prefixed; which is sometimes used, when anything extraordinary and preternatural is spoken of: and this storm seems to be more than an ordinary one; at least, it was very sudden and unexpected: when the disciples entered the ship, the air was serene, and the sea still and quiet; but as soon as they had set sail, at once, on a sudden, this storm came down, with great force into the sea, and lifted up its waves; insomuch that the ship was covered with the waves; it was just sinking to the bottom, so that they were in the utmost extremity: and what added to their distress was, but he, Christ, was asleep. Mark mentions the place where he was asleep, "in the hinder part of the ship"; that is in the stern: where he, as Lord and Master, should be, though to the great concern of his disciples, there asleep; and that in a deep sound sleep, as the word which Luke makes use of signifies; and as appears by the loud repeated call of his disciples to awake him: and though this sleep doubtless arose from natural causes, he being greatly fatigued with the business of the day past; yet was so ordered by the providence of God, to come upon him in such a manner at this time, for the trial of the faith of his disciples. Christ's body needing sleep, and refreshment by it, shows that it was a real human body he assumed; subject to the same infirmities as our's; excepting sin; and is no contradiction to the truth of his divinity, as the Jew (k) suggests. He slept as man, though, as God, he is Israel's keeper, who neither slumbers nor sleeps. (i) T. Bob. Moed. Katon, fol. 18. 2. Bava Kama, fol. 81. 2. Bereshit Rabba, fol. 86. 2. (k) Vet. Nizzachon, p. 210. Matthew 8:25 And his disciples came unto him,.... From some other part of the ship, being in great consternation, and distress, and awoke him; saying, Lord, save us, we perish. They awoke him by their loud cries, and repeated calls; for in Luke, the form of address is doubled, "Master, Master!" expressing their distress, importunity, and haste for deliverance saying, "save us, we perish", or "we are lost": which shows the apprehensions they had of their condition; not only that they were in danger of being lost, or were ready to be lost, but were lost: they saw no probability of escaping by any natural, rational methods: wherefore they apply to Christ, believing that he was able to save them, in this their extremity; as they had indeed a great deal of reason to conclude, from the miracles they had that day seen performed by him. Matthew 8:26 And he saith unto them, why are ye fearful?.... Though they had some faith in him, yet there was a great deal of fear and unbelief, for which Christ blames them, saying, O ye of little faith: See Gill on Mat_6:30. In Luke, the phrase is, "where is your faith?" what is become of it? You professed but just now to believe in me, is your faith gone already? In Mark it is, "how is it that ye have no faith?" That is, in exercise, their faith was very small, it could hardly be discerned: some faith they had, as appears by their application to him, but it was very little. They had no faith in him, as sleeping, that he could deliver them; but had some little faith in him that he might, could he be awaked out of sleep; and for this Christ blames them; for he, as the eternal God, was as able to save them sleeping as waking. Then he arose and rebuked the winds and the sea, and there was a great calm: being awaked by his disciples, he raises his head from his pillow, stands up, and with a majestic voice, in an authoritative manner, showing some kind of resentment at the wind and sea, as if they had exceeded their commission; and the one had blown, and the other raged too much and too long; he rebukes them in such language as this, "peace, be still"; σιωπα πεφιμωσο, as it is in Mark, be silent, hold your peace, stop your mouth, put a bridle on it, as the words used signify; and go on no longer to threaten with shipwreck and loss of lives; upon which the wind ceased, the sea became calm, and the ship moved quietly on. Matthew 8:27 But the men marvelled,.... Mark says, "they feared exceedingly"; and Luke, "they being afraid, wondered": they were filled with astonishment and fear, or reverence: there was such a shine of majesty, such a lustre of divine power appeared in this affair. The other two evangelists seem to refer this to the disciples, which Matthew seems to ascribe to the men, the mariners that were in the ship; it is likely it had the same effect on both; and both were abundantly convinced of his deity and dignity, saying, what manner of man, or person is this? For the word "man", is not in the text; of what qualities, perfections and powers, is he possessed? Surely he must be more than a mere man; he can be no other than the mighty God, that even the winds and the sea obey him: which can be said of no other, than the most high God: never was such a thing heard of, that the winds and sea should be rebuked by a mere creature, and should obey. That man must be infidel to "revelation", that can read this account, and deny the deity of Christ; to one or other of these he must be drove, either to deny the truth of the fact, and the circumstances of it, or believe that Jesus Christ is truly and properly God, as the disciples and mariners did. Matthew 8:28 And when he was come to the other side,.... Of the lake, or sea of Tiberias, right over against Galilee, into the country of Gergesenes, the same with the Girgashites, Gen_15:21 whom Joshua drove out of the land of Canaan; and who, as a Jewish writer (l) says, left their country to the Israelites, and went to a country, which is called to this day, גורגיסטאן, "Gurgestan", of which these people were some remains: both in Mar_5:1 it is called "the country of the Gadarenes"; and so the Syriac and Persic versions read it here; which is easily reconciled by observing, not that Gergesa and Gadara were one and the same city, called by different names; but that these two cities were near each other, in the same country, which was sometimes denominated from the one, and sometimes from the other. Origen (m) has a remarkable passage, showing the different situations of Gadara and Gergesa; and that the latter cannot be Gerasa in Arabia; and also the signification of the name, for the sake of which, I shall transcribe it. "Gerasa (says he) is a city of Arabia, having neither sea nor lake near it; wherefore the evangelists, who well knew the countries about Judea, would never have said so manifest an untruth: and as to what we find in some few copies, "into the country of the Gadarenes", it must be said, that Gadara indeed was a city of Judea, about which were many famous baths; but there was no lake, or sea in it, adjacent with precipices; but Gergesa, from whence were the Gergasenes, is an ancient city about the lake; now called Tiberias; about which is a precipice adjacent to the lake, from whence is shown, that the swine were cast down by the devils. Gergesa is interpreted, παροικια εκβεβληκοτων, "the habitation of those that cast out"; being called so perhaps prophetically, for what the inhabitants of those places did to the Saviour, beseeching him to depart out of their coasts.'' Dr. Lightfoot suggests, that this place might be so called, from גרגשתא, which signifies "clay" or "dirt", and mentions Lutetia for an example. But to pass this, as soon as Christ was got out of the ship, and come to land in this country, there met him two possessed with devils. Both Mark and Luke mention but one, which is no contradiction to Matthew; for they do not say that there was only one; and perhaps the reason why they only take notice of him is, because he was the fiercest, had a legion of devils in him, and was the principal one, that spake to Christ, and with whom he was chiefly concerned. This is to be understood, not of any natural disease of body, but of real possession by Satan. These possessed men met him, not purposely, or with design, but accidentally to them, and unawares to Satan too; for though he knows much, he is not omniscient: had he been aware of Christ's coming that way, and what he was about to do, he would have took care to have had the possessed out of the way; but so it was ordered by providence, that just as Christ landed, these should be coming out of the tombs. Their coemeteria, or burying places, were at some distance from towns or cities; wherefore Luke says, the possessed met him "out of the city", a good way off from it; for the Jews (n) say, שלא היו בתי הקברות סמוכין לעיר, "that the sepulchres were not near a city"; see Luk_7:12 and these tombs were built so large, that persons might go into them, and sit and dwell in them, as these "demoniacs" did, and therefore are said to come out of them. The rules for making them are (o) these; "He that sells ground to his neighbour to make a burying place, or that receives of his neighbour, to make him a burying place, must make the inside of the cave four cubits by six, and open in it eight graves; three here and three there, and two over against them; and the graves must be four cubits long, and seven high, and six broad. R. Simeon says, he must make the inside of the cave six cubits by eight, and open within thirteen graves, four here, and four there, and three over against them; and one on the right hand of the door, and one on the left: and he must make חצר, "a court", at the mouth of the cave, six by six, according to the measure of the bier, and those that bury; and he must open in it two caves, one here and another there: R. Simeon says, four at the four sides. R. Simeon ben Gamaliel says, all is according to the nature of the rock.'' Now in the court, at the mouth, or entrance of the cave, which was made for the bearers to put down the bier or coffin upon, before the interment, there was room for persons to enter and lodge, as these possessed with devils did: which places were chosen by the devils, either because of the solitude, gloominess, and filthiness of them; or as some think, to confirm that persuasion some men had, that the souls of men after death, are changed into devils; or rather, to establish a notion which prevailed among the Jews, that the souls of the deceased continue for a while to be about their bodies; which drew persons to necromancy, or consulting with the dead. It is a notion that obtains among the Jews (p), that the soul for twelve months after its separation from the body, is more or less with it, hovering about it; and hence, some have been induced to go and dwell among the tombs, and inquire of spirits: they tell us (q), "it happened to a certain holy man, that he gave a penny to a poor man, on the "eve" of the new year; and his wife provoked him, and he went ולן בבית הקברות, "and lodged among the tombs", and heard two spirits talking with one another.'' Or the devil chose these places, to render the persons possessed the more uncomfortable and distressed; to make them wilder and fiercer, by living in such desolate places, and so do more mischief to others: which was the case of these, who were exceeding fierce, wicked, malignant, mischievous, and troublesome, through the influence of the devils in them; so that no man might pass that way, without being insulted or hurt by them. (l) Juchasin, fol. 135. 2. (m) Comment. in Joannem, T. 2. p. 131. Ed. Huet. (n) T. Bab. Kiddushin. fol. 80. 2. Gloss. (o) Misn. Bava Bathra, c. 6. sect. 8. (p) Nishmat Chayim, par. 2. c. 22. p. 81. 2. c. 24. p. 85. 1. & c. 29. p. 93. 1. p. 94. 1, 2. (q) T. Bab. Beracot, fol. 18. 2. Matthew 8:29 And behold they cried out, saying,.... This is an instance and proof, of the wonderful power of Christ over the devils; and has therefore the note of admiration, "behold!" prefixed to it, that the devils themselves who had took possession of these men, and made them so fierce and cruel, and outrageous, that there was no passing the way for them; yet upon the sight of Christ, and especially at hearing his orders to come out from them, not only say, but cry out, as being in great consternation, horror, and fear, and with the utmost subjection to him, what have we to do with thee, Jesus, thou Son of God? They had nothing indeed to do with him; they had no interest in his grace, blood, righteousness, and salvation; he was no Saviour for them: but he had to do with them, and that was what they dreaded; and therefore mean, that he would let them alone, in the quiet possession of these men, and not disturb and dislodge them; for they knew that he was Jesus, the Saviour of sinful men, though none of their's, the true Messiah; and that he was also "the Son of God", a divine person, possessed of almighty power, and so an overmatch for them; at whose presence they trembled, and whose all commanding voice they were obliged to obey, though sorely against their wills. Art thou come hither to torment us before the time? This question implies the apprehension the devils had of Christ as a judge, and their sense of his authority, and power, to punish them; as also that they deserved it, and expected it, nor do they say anything against it; only imagine that the time of their full torment was not yet come; which is generally referred unto the day of judgment, to which they were reserved by the appointment of God; which they had some notion of, and as at a distance; and therefore complain of Christ's coming to them now, and expostulate with him about it: though it may be understood of the time they had proposed to themselves, to abide in the men they had possessed, and which they concluded they had a permission for; and nothing could give more torment, pain, and uneasiness, than to be turned out, and remanded to their prison, and restrained from doing more mischief to the bodies and souls of men. Or whether this may not have some respect to the time of the preaching of the Gospel, and setting up the kingdom of Christ among the Gentiles, the devils might have some hint of, as not yet to be, I leave to be considered, with this observation; that there seems to be a considerable "emphasis" on the word "hither", meaning the country of the Gergesenes, an Heathen country, at least where many Gentiles inhabited: and it is as if they had said, is it not enough, that thou turnest us out of the land of Judea, and hast dispossessed us out of the bodies of men dwelling there; but thou pursuest us hither also, and will not let us have any rest, even in this Heathenish land; though the time is not yet come, for the dissolution of our empire and government in the Gentile world? Matthew 8:30 And there was a good way off from them,.... "Nigh unto the mountains", as Mark says, or "on the mountain", as Luke, bordering on the sea shore; so that though it was at some distance, yet within sight. The Vulgate Latin, and the Hebrew edition of Munster read, "not far off"; and the Persic version, "near them": which agree with the accounts of Mark and Luke, who say, that there were "there", or hard by, "an herd of many swine feeding". Since swine's flesh was forbidden the Jews to eat, Lev_11:7 it may be asked, how came it to pass, that there should be any number of these creatures, or that such a herd of them should be kept in the land of Israel? To which may be replied, that though the Jews might not eat swine's flesh, they were not forbid to bring them up; which they might do, in order to sell to the Gentiles, who dwelt among them; and particularly to the Romans, under whose government they now were, and with whom swine's flesh was in great esteem: but still a difficulty remains; for it was not only forbidden by the law of God to eat swine's flesh, but, by the Jewish canons, to bring them up, and make any advantage of them in any shape: their law was this, לא יגדל ישראל חזירים בכל מקום, "an Israelite might not bring up hogs in any place" (r): the reasons of this canon were many, partly because of the uncleanness of these creatures; hence one of their writers (s) observing, that next to those words, they "are unclean unto you", are, "and the swine", says, that this is to teach us, that "it is forbidden to bring up hogs"; and partly, because of the damage which these creatures do to other men's fields: hence (t). "the wise men say, cursed is he that brings up dogs and hogs, מפני שהזיקן מרובה, "because they do much hurt".'' But the chief reason given by the Gemafists (u) for this prohibition, was the fact following: "When the Hasmonean family, or Maccabees, were at war with one another, Hyrcanus was within (Jerusalem), and Aristobulus without, and every day they let down to them money in a box; and they sent up to them the daily sacrifices: there was one old man who understood the wisdom of the Greeks, and he said unto them, as long as they employ themselves in the service (of God), they will not be delivered into your hands: on the morrow they let down their money, and they sent them up a hog; and when it came to the middle of the wall, he fixed his hoofs in the wall, and the land of Israel shook, &c. at that time they said, cursed be the man שיגדל חזירים, "that breeds hogs"; and cursed is the man that teaches his son the learning of the Grecians.'' Before this time, it seems to have been lawful to bring them up, and trade with them: but now it was forbid, not only to breed them, but to receive any gain or profit by them; for this is another of their rules (w). "It is forbidden to bring up a hog, in order to get any profit by his skin, or by his lard, or fat, to anoint with, or to light (lamps) with; yea, though it may fall to him by inheritance.'' And nothing was more infamous and reproachful among them, than a keeper of these creatures: when therefore they had a mind to cast contempt upon a man, they would call him מגדל חזירי (x), "a breeder of hogs", or חזריא (y), "a hog herd". But after all, it was only an Israelite that was forbid this; a stranger might bring them up, for this is one of their canons (z). "A man may sell fetches to give to a stranger that breeds hogs, but to an Israelite it is forbidden to breed them.'' Yea, they say (a), "If others breed them to anoint skins with their lard, or to sell them to an Israelite to anoint with them, it was lawful: all fat may be sold, which is not for eating.'' And so some cities are supposed to have hogs in them, concerning which they observe (b), that "a city that has hogs in it, is free from the "mezuzah";'' the schedules which were fastened to the posts of doors and gates: but now supposing this herd of swine belonged to Jews in these parts, it may easily be accounted for; for since they lived among Heathens, they might not have so great a regard to the directions of their Rabbins; and especially, since it was so much for their profit and advantage, they might make no scruple to break through these ordinances. Though this herd of swine may well enough be thought to belong to the Gentiles, that dwelt in this country; since Gadara was a Grecian city, and then inhabited more by Syrians, than by Jews, as Josephus relates (c). (r) Misn. Bava Kama, c. 7. sect. 7. Midrash Kohelet, fol. 77. 2. (s) Baal Hatturim, in Deut. xiv. 7, 8. (t) Maimon. Nezike Mammon, c. 5. sect. 9. (u) T. Bab. Bava Kama, fol. 82. 2. Menachot, fol. 64. 2. Sota, fol. 49. 2. (w) Tosaphot in Pesach, art. 62. (x) T. Hieros. Shekalim, fol. 47. 3. (y) lb. Trumot, fol. 46. 3. (z) Piske Tosaphot in Sabbat, art. 317. (a) Yom. Tob. & Ez. Chayim, in Misn. Bava Kama, c. 7. sect. 7. (b) Ib. art. 130. (c) De Bello Jud. l. 2. c. 33. Matthew 8:31 So the devils besought him, saying,.... All the devils, the whole legion of them, who perceiving that they must be obliged to go out of these men, and after they had earnestly entreated they might not be sent out of the country where they had long been, and had made themselves masters of the tempers, dispositions, and circumstances of the inhabitants, and so capable of doing the more mischief, begged hard, if thou cast us out of these men, or "from hence", as the Vulgate Latin, the Ethiopic, and Munster's Hebrew Gospel read, or "out of our place", as the Persic; since we must depart, and cannot be allowed to enter into other men, suffer us to go away into the herd of swine. This request shows the weakness of the infernal spirits, they are not able to do anything without leave, and the superior power of Christ over them, and their acknowledgment of it; as well as the wretched malignity of their nature, who must be doing mischief, if not to the bodies and souls of men, yet to their property and goods; and if they cannot vent their malice on rational creatures, are desirous of doing it on irrational ones. Many reasons have been thought of, why the devils should desire to go into the herd of swine; as because of the filthiness of these creatures, these impure spirits delighting in what is impure; or out of pure hatred to the inhabitants of this country, who, because they could no longer hurt their persons, would destroy their goods; or that by so doing, they might set the people against Christ, and so prevent his usefulness among them; which last seems to be the truest reason, and which end was answered. Matthew 8:32 And he said unto them, go, &c. He gave them leave, as God did to Satan, in the case of Job; for without divine permission, these evil spirits cannot do anything to the bodies, souls, or estates of men: they could not enter into the swine without leave, and much less do things of greater moment and consequence; and therefore are not to be feared, or dreaded by men, especially by the people of God. It may be asked, why did Christ suffer the devils to enter the herd of swine, and destroy them, which was a considerable loss to the proprietors? To which may be answered, that if the owners were Jews, and these creatures were brought up by them for food, it was a just punishment of their breach of the law of God; or if to be sold to others, for gain and filthy lucre's sake, it was a proper rebuke, both of the avarice and the contempt of the laws of their own country, which were made to be a hedge or fence for the law of God: or if they were Gentiles, this was suffered to show the malice of the evil spirits, under whose influence they were, and who would, if they had but leave, serve them as they did the swine; and to display the power of Christ over the devils, and his sovereign right to, and disposal of the goods and properties of men; and to evince the truth of the dispossession, and the greatness of the mercy the dispossessed shared in; and to spread the fame of the miracle the more. And when they were come out of the men that had been possessed by them, they went into the herd of swine; which shows the real existence of these spirits, the truth of possessions and dispossessions; and that by these devils cannot be meant the sins and corruptions of men's hearts, such as pride, covetousness, uncleanness, envy, malice, cruelty, &c. for these could never be said to enter into a herd of swine, or be the authors of their destruction: and behold, the whole herd of swine, and which was a very large one, consisting of about two thousand, ran violently down a steep place; a precipice of one of the rocks, by the sea side, into the sea of "Tiberias", or lake of Genesareth, which were the same, and over which Christ had just now passed; and perished in the waters of the sea, or lake, and not any other waters near Gadara, and afar off from hence. Matthew 8:33 And they that kept them fled,.... The hog herds, men of very low life, and whose employment was very infamous and reproachful, as has been observed. These, amazed at what they had seen, distressed with the loss of the swine, and so of their employment, and frightened also lest they should incur the blame and displeasure of their masters, ran away in great haste, fear, and astonishment; and went their way into the city; either of Gergesa, or Gadara. Mark and Luke say, they "went and told it in the city, and in the country": in their fright and distress, some ran one way, and some another; some went into the city, others into the country, and so spread the affair far and near, and the fame of Christ, which was designed by this miracle; and told everything they saw and heard; how the devils entered into the swine, and they ran headlong into the sea, and were drowned: this they told first, as being done last, and with which they were most affected, and what chiefly concerned their employers; and after they had told every circumstance of the affair, next they gave a narrative of what was befallen to the possessed of the devils, and which was the occasion of the loss of their swine; how subject the devils, that were in them, were to Christ; how easily he dispossessed them by a word of command; how they entreated they might have leave to go into the herd of swine, which was granted; and how perfectly whole, and in health, both in body and mind, the men were. Matthew 8:34 And behold, the whole city,.... The inhabitants of it, not every individual person, but the greater number of them, or, at least, a very great number of them. Luke says, "the whole multitude of the country of the Gadarenes round about": for as the news was carried both into the city and country, great numbers flocked from all parts, and came out to meet Jesus: not out of any love and respect to him, and in order to invite him, and conduct him into their city, and there receive him kindly, and treat him with due honour and reverence; but either out of curiosity to see such an extraordinary person, which, doubtless, was the case of many; or, else being terrified at the report concerning him, and distressed with their present loss, which was the case of others, went out to prevent his coming any further, lest they should suffer something worse: accordingly, when they saw him, they besought him that he would depart out of their coasts; which was done not as though they thought themselves unworthy the presence of so great a person, as did the "centurion", in the former part of this "chapter", or, as Peter, when he said, "depart from me, I am a sinful man"; but as fearing, lest some greater punishment should be inflicted on them for their sins, of which they were conscious; and therefore make no complaint of any injustice being done them by the loss of their swine; though these they preferred to the presence of Christ, and even to any cures wrought, or which might have been wrought, either upon the bodies, or souls of men. Jesus Heals a Paralytic Mat 9:1  And he entered into a ship, and passed over, and came into his own city.  Mat 9:2  And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.  Mat 9:3  And, behold, certain of the scribes said within themselves, This man blasphemeth.  Mat 9:4  And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?  Mat 9:5  For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?  Mat 9:6  But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.  Mat 9:7  And he arose, and departed to his house.  Mat 9:8  But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.  Jesus Calls Matthew Mat 9:9  And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.  Mat 9:10  And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.  Mat 9:11  And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?  Mat 9:12  But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.  Mat 9:13  But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.  A Question About Fasting Mat 9:14  Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?  Mat 9:15  And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.  Mat 9:16  No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.  Mat 9:17  Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.  A Girl Restored to Life and a Woman Healed Mat 9:18  While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.  Mat 9:19  And Jesus arose, and followed him, and so did his disciples.  Mat 9:20  And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:  Mat 9:21  For she said within herself, If I may but touch his garment, I shall be whole.  Mat 9:22  But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.  Mat 9:23  And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,  Mat 9:24  He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.  Mat 9:25  But when the people were put forth, he went in, and took her by the hand, and the maid arose.  Mat 9:26  And the fame hereof went abroad into all that land.  Jesus Heals Two Blind Men Mat 9:27  And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.  Mat 9:28  And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.  Mat 9:29  Then touched he their eyes, saying, According to your faith be it unto you.  Mat 9:30  And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.  Mat 9:31  But they, when they were departed, spread abroad his fame in all that country.  Jesus Heals a Man Unable to Speak Mat 9:32  As they went out, behold, they brought to him a dumb man possessed with a devil.  Mat 9:33  And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.  Mat 9:34  But the Pharisees said, He casteth out devils through the prince of the devils.  The Harvest Is Plentiful, the Laborers Few Mat 9:35  And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.  Mat 9:36  But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.  Mat 9:37  Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;  Mat 9:38  Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.  Matthew 9:1 And he entered into a ship,.... Or "the ship", the selfsame ship he came over in, with his disciples. The Gergesenes, or Gadarenes, or both, having desired him to depart their coasts, showing an unwillingness to receive him, and an uneasiness at his company, he immediately turned his back upon them, as an ungrateful people, being no better than their swine; and who, by their conduct, judged themselves unworthy of his presence, ministry, and miracles: he returned to the sea side, took shipping, and passed over the sea of Tiberias again, and came into his own city; not Bethlehem, where he was born, nor Nazareth, as Jerom thought, where he was educated, but Capernaum, as is clear from Mar_2:1 where he much dwelt, frequently conversed, and his disciples: here he paid tribute as an inhabitant, or citizen of the place, which he was entitled to by only dwelling in it twelve months, according to the Jewish canons; where it is asked (d), "how long shall a man be in a city ere he is as the men of the city? It is answered, "twelve months"; but if he purchases a dwelling house, he is as the men of the city immediately;'' that is, he is a citizen, and obliged to all charges and offices, as they are: though they seem to make a distinction between an inhabitant and a citizen (e). "A man is not reckoned כבני העיר, "as the children of the city", or as one of the citizens, in less than twelve months, but he may be called, or accounted, מיושבי העיר, "as one of the inhabitants" of the city, if he stays there thirty days.'' One or other of these Christ had done, which denominated this city to be his, and he to be either an inhabitant, or a citizen of it. (d) Misn. Bava Bathra, c. 1. sect. 5. (e) Gloss. in T. Bab. Sanhedrim, fol. 112. 1. Matthew 9:2 And behold, they brought to him a man sick of the palsy,.... That is, some of the inhabitants of Capernaum, four men of that city particularly; for Mark says, Mar_2:3 he "was borne of four": these brought him to Jesus, lying on a bed, or couch, he being so enfeebled by the disease upon him, his nerves so weak, and the members of his body in such a tremor, that he was not able to walk himself, nor even to be carried by others in any other way than this. And Jesus seeing their faith; the faith of the bearers of him, his friends, who brought out a man to be healed, who was otherwise incurable; and though they could not, for the multitude, bring him directly to Christ, they were not discouraged, but took the pains to carry him to the top of the house, and there let him down through the roof, or tiling; as both Mark and Luke say; and then set him down before him, believing he was able to cure him: moreover, Christ took notice not only of their faith, but of the sick man's too, who suffered himself to be brought out in this condition, and was contented to go through so much fatigue and trouble, to get at him; when he said unto the sick of the palsy, son, be of good cheer, thy sins are forgiven thee. He calls him son, either meaning by it no more than "man"; see Luk_5:20 or using it as a kind, tender, and endearing appellation; or as considering him in the grace of adoption, as one that God had put among the children, had given to him as such, and whom he should bring to glory. He bids him "be of good cheer", whose animal spirits were fainting through the disease that was upon him, and the fatigue he had underwent in being brought to him; and his soul more distressed and dejected, under a sense of his sins and transgressions; which Jesus knowing, very pertinently says, "thy sins be forgiven thee"; than which, nothing could be more cheering and reviving to him: or Christ says this to show, that sin was the cause of the disease and affliction that were upon him, for אין יסורין בלא עון, "there are no chastisements without sin", as the Jews say (f); and that the cause being removed, the effects would cease; of both which he might be assured, and therefore had good reason to cheer up, and be of good heart. This was a wonderful instance of the grace of Christ, to bestow a blessing unasked, and that of the greatest moment and importance. (f) T. Bab. Sabbat, fol. 55. 1. Midrash Hohelet, fol. 70. 4. Tzeror. Hammor, fol. 99. 1. Matthew 9:3 And behold, certain of the Scribes said within themselves,.... And of the Pharisees also, as Luke says; for there were at this time Pharisees and doctors of the law, who were come out of every town of Galilee and Judea, and out of Jerusalem, sitting and hearing him teach, and observing what he said, and did; who upon hearing him pronounce the sentence of pardon, upon this "paralytic" man, reasoned and concluded in their own minds, though they did not care to speak it out, that this man blasphemeth: the reason was, because they thought he ascribed that to himself, which was peculiar to God: and so he did, and yet did not blaspheme; because he himself was God, of which he quickly gave convincing proofs. Matthew 9:4 And Jesus knowing their thoughts,.... Which was a clear evidence, and full demonstration of his deity; for none knows the thoughts of the heart but God; and since he knew the thoughts of men's hearts, it could be no blasphemy in him to take that to himself which belonged to God, even to forgive sins. And this, one would think, would have been sufficient to have approved himself to them as the true Messiah; since this is one of the ways of knowing the Messiah, according to the Jews, and which they made use of to discover a false one. "Bar Coziba, (they say (g),) reigned two years and a half: he said to the Rabbins, I am the Messiah; they replied to him, it is written of the Messiah, that he is "of quick understanding, and judges", (referring to Isa_11:3) let us see whether this man is of quick understanding, and can make judgment, i.e. whether a man is wicked, or not, without any external proof; and when they saw he was not of quick understanding, and could not judge in this manner, they slew him.'' But now Christ needed not any testimony of men; he knew what was in the hearts of men, of which this instance is a glaring proof: hence he said, wherefore think ye evil in your hearts? it was no evil in them to think that God only could forgive sin; but the evil was, that they thought Christ was a mere man, and ought not to have took so much upon him; and that, for so doing, he was a wicked man, and a blasphemer. (g) T. Bab. Sanhedrim, fol. 93. 2. Matthew 9:5 For whether is easier to say,..... Christ proceeds to clear himself of the charge of blasphemy, and to prove his power to forgive sins, by putting a case to them, of which he makes themselves Judges, and is this: which is easiest to be said, thy sins are forgiven thee? or to say, arise and walk? Neither of them were easy to a mere creature, but both of them easy to God; and he that could say the one with power and efficacy going along with his word, could say the other as effectually: and whereas it was a plain case, and out of all question, that he could bid this "paralytic" man, though in this weak condition, arise from his bed, stand upon his feet, and go home of himself; and since he had already healed many that were sick of the palsy, and particularly the "centurion's" servant, by a word speaking, he must have equal power to forgive sin. For to heal the diseases of the body in such a wonderful manner, was a very sensible proof of his power to heal the maladies of the soul; and though these are greater than those of the body, yet since both require divine power, he that is able to do the one, is able to do the other. And that it might appear he did not say this in a boasting manner, he adds, Matthew 9:6 But that ye may know that the son of man,.... That they might have a visible proof, an ocular demonstration, that though he was the son of man, truly and really man, yet not a mere man; but also as truly and properly God, God and man in one person, and so hath power on earth to forgive sins: not only ability as God, but even authority to do it as mediator, even whilst he was on earth, in a state of humiliation, in fashion as a man, in the form of a servant, conversing with sinful mortals. Then saith he to the sick of the palsy; turning himself from the Scribes, unto him, and without putting up any prayer to God, but by a mere word of command, says to him, arise, take up thy bed, and go unto thine house: he ordered him to "arise" from his bed, on which he was carried by four men, and "take up his bed", and carry it himself; which would be not only an evidence that the disease had left him, but that he was in full strength, and perfect health; and to "go" to his own "house", not only that the multitude might see that he could walk home himself, whom they had seen brought by others; but that those in the house, who had been eyewitnesses of his great disorder and weakness, might be also of his cure. Matthew 9:7 And he arose, and departed to his house. Immediately, at the command of Christ, believing he was able to heal him by a word speaking; and, upon his attempt to arise, found himself perfectly healed of his disease, and endued with such strength, that he could, not only with the greatest ease, arise from his bed, stand upon his feet, and walk alone, without any help; but, as the other evangelists declare, took up his bed, on which he lay, carried it home on his shoulders, in the sight of all the people, praising, and giving glory to God for this wonderful cure, which he had received. Matthew 9:8 But when the multitude saw it,.... The miracle that was wrought; when they saw the man take up his bed, and carry it home, which was done by Christ, as a proof of his having power to forgive sin, they marvelled, and glorified God: they were struck with amazement and astonishment at the sight, it being what was strange and unusual; the like to which they had never seen before, nor heard of: and concluding it to be more than human; they ascribed it to God; they praised, and adored the divine goodness, which had given such power unto men; of working miracles, healing diseases, and delivering miserable mortals from such maladies, as were otherwise incurable; still looking upon Christ as a mere man, by whom God did these things; not knowing yet the mystery of the incarnation, God manifest in the flesh. Matthew 9:9 And as Jesus passed forth from thence,.... That is, from Capernaum to the sea side; where, as Mark says, the multitude resorted, and he taught them; he saw a man named Matthew; the writer of this Gospel. The other evangelists call him Levi, who was the son of Alphaeus: he went by two names; Mark and Luke call him by the name, which perhaps was the more honourable, or the least known, on purpose to conceal the former life of the apostle, which might expose him to the contempt of some; but he himself chooses to mention the name by which he was most known, as an apostle, and that the grace of God might appear the more illustrious in his calling and conversion. The Jews say (h), that one of Christ's disciples was called מתאי, Matthew, which, as Levi, is an Hebrew name; for though he was a publican, yet a Jew; for it was common with the Jews either to be employed by the Roman officers in collecting the toll or tribute, or to farm it of them. Sitting at the receipt of custom, or "at the custom house", or "toll booth"; which both the Syriac version, and Munster's Hebrew Gospel, call מכס, or בית מוכסא, the "publican's house". In the (i) Talmud mention is made of it, in the following parable, upon citing Isa_61:8 "it is like, (say the doctors,) to a king of flesh and blood, who passing by בית המכס, "the toll booth", or "publican's house", says to his servants, give "toll to the publicans": they reply to him, is not all the toll thine? he says to them, all that pass by the ways will learn of me, and will not avoid the toll; so says the holy blessed God, &c.'' The publicans had houses, or booths built for them, at the foot of bridges, at the mouth of rivers, and by the sea shore, where they took toll of passengers that went to and fro: hence we read (k) of bridges being made to take toll at, and of publicans being at the water side (l), and of קישרי מוכס (m), "the tickets", or "seals of the publicans"; which, when a man had paid toll on one side of a river, were given him by the publican, to show to him that sat on the other side, that it might appear he had paid: in which were written two great letters, bigger than those in common use (n). Thus Matthew was sitting in a toll booth, near the seashore, to receive the toll of passengers that came, or went in ships or boats. And he saith unto him, follow me; notwithstanding the infamous employment he was in, as accounted by the Jews: this was no bar in the way of his call to be a disciple of Christ; and shows, that there was no merit and motive in him, which was the reason of this high honour bestowed upon him; but was entirely owing to the free, sovereign, and distinguishing grace of Christ, and which was powerful and efficacious: for without telling him what work he must do, or how he must live, and without his consulting with flesh and blood, at once, immediately he arose, and followed him: such a power went along with the call, that he directly left his employment, how profitable soever it might be to him, and became a disciple of Christ. (h) T. Bab. Sanhedrim, fol. 43. 1. (i) T. Bab. Succa, fol. 30. 1. (k) T. Bab. Sabbat, fol. 33. 2. (l) Jarchi in Jud. v. 10. (m) Misn. Sabbat, c. 8. sect. 2. T. Hieros. Sabbat, fol. 11. 2. T. Bab. Sabbat, fol. 78. 2. & Bechorot, fol. 30. 2. & Avoda Zara, fol. 39. 1. (n) Jarchi, Maimonides, & Bartenora in Misn. Sabbat, c. 8. sect. 2. & Gloss. in T. Bab. Bechorot, fol. 30. 2. Matthew 9:10 And it came to pass, as Jesus sat at meat in the house,.... That is, as the Arabic version reads it, in the house of Matthew, not in the toll house, but in his own house; for he immediately quitted the toll booth, and his office there, and followed Christ, and had him to his own house, where he made a great feast for him, as Luke says, to testify the sense he had of the wondrous grace which was bestowed on him; and also, that other publicans and sinners might have an opportunity of hearing Christ, and conversing with him, whom he invited to this feast; his bowels yearning towards them, and sincerely desiring their conversion, which is the nature of true grace: for, when a soul is made a partaker of the grace of God, it is earnestly desirous that this might be the case of others, especially its sinful relations, friends, or companions; and it takes every opportunity of using, or bringing them under the means; so did Matthew: hence it is said, behold, many publicans and sinners came and sat down with him and his disciples; not of their own accord, but by the invitation of Matthew, and with the good will, and full consent of Christ, who was far from being displeased with their company and freedom; but gladly embraced every opportunity of doing good to the souls of the worst of men; for such as these he came to call and save. Matthew 9:11 And when the Pharisees saw it,.... The feast Matthew made, the guests that were invited, and particularly that Christ sat down to meat with such vile and wicked company; they and the Scribes, as Mark and Luke add, who generally were together, of the same complexion, equally enemies to Christ, and watchful observers of his conduct, and pretending to a more strict and religious way of life, were offended at all this; and said to his disciples, which they chose to do, rather than to Christ himself; partly, because they were afraid to engage in a dispute with him, who had just given them a full proof of his omniscience, that he knew the very thoughts and reasonings of their minds, and had so confounded them already, both by his arguments and miracles; and partly, because they might think themselves a match for the disciples, and might hope to stumble and ensnare them, and prevail upon them to quit their profession, and leave following him, whom they would suggest could not be a good man, that was guilty of so evil an action; which, with them, was very unlawful and abhorrent, as that for which they accuse and reprove him, why eateth your master with publicans and sinners? The "publicans", or gatherers of the Roman tax, toll, or tribute of any sort, whether Jews or Gentiles, were persons of a very infamous character; and, as here, so often, in Jewish writings, are ranked with "sinners", and those of the worst sort: so false swearing was allowed to be made להורגים ולחרמין ולמוכסין, "to murderers, and to robbers, and to publicans" (o); and so "publicans and thieves" are joined together by Maimonides (p), and a publican is said by him to be as a thief. And indeed this was not only the sense of the Jews, but also of other people, according to those words of Zeno the poet, παντες τελωναι παντες εισιν αρπαγες (q), "all publicans are all of them robbers": though this was not originally their character; for formerly the best of the Roman gentry were employed in this office, till by malpractices it became scandalous, when the meaner sort of people, yea, even vassals, were put into it (r). Now, with such sort of men as these the Pharisees held it unlawful to have any sort of conversation; they expelled such their society, would not dwell with them in the same house, nor eat or drink with them; concerning which, their rules and methods are these; "a companion, or friend, who becomes the king's collector, or a "publican", or the like, they drive him from society with them: if he abstains from his evil works, then he is as any other man (s).'' Again, "when the king's collectors enter into a house to dwell, all that are in the house are defiled (t).'' Moreover, it is (u) said, that "the former saints ate their common food with purity, i.e. with their hands washed, and took care of all defilements every day; and these were called Pharisees; and this sect was exceedingly holy, and was the way of piety; for such a man was separated, and he abstained from the rest of the people, and he did not touch them, ולא יאכל וישתה עמהם, "nor did he eat and drink with them".'' It was a general rule with them, that a clean person ought not to eat with an unclean, as they judged the common people to be; nay, that a Pharisee, who was unclean himself, might not eat with another person that was so, and which they boast of, as a great degree of holiness. "Come and see, (say they (w),) to what a pitch purity has arrived in Israel; for they not only teach, that a pure person may not eat with one that is defiled, but that one that has a "gonorrhoea" may not eat with another that has one, lest he should be used to transgress this way; and a Pharisee that has a "gonorrhoea" may not eat with a common person that has one, lest he should be used to do so.'' Hence they looked upon Christ and his disciples as such, and would insinuate that they were evil men, who had no regard to purity of life and conversation. (o) Mis. Nedarim, c. 3. sect. 4. (p) Hilch. Gezela, c. 5. sect. 9. 11. (q) Apud Fabricii Graec. Biblioth. l. 2. c. 22. p. 755. (r) Alex. ab Alex. Genial. Dier. l. 2. c. 29. (s) Maimon. Mishcab & Moshab, c. 10. sect. 8. (t) lb. c. 12. sect. 12. (u) lb. Hilchoth Tumaot Okelim. c. 16. sect. 12. (w) T. Bab. Sabbat, fol. 13. 1. Matthew 9:12 But when Jesus heard that,.... The charge the Pharisees brought against him, and the insinuations they had made of him to his disciples; which he either overheard himself, or his disciples related to him, he said unto them; the Pharisees, with an audible voice, not only to confute and convince them, but chiefly to establish his disciples, they were endeavouring to draw away from him: they that be whole need not a physician; by which he would signify that he was a "physician": and so he is in a spiritual sense, and that a very skilful one: he knows the nature of all the diseases of the soul, without being told them by the patient; what are the true causes of them; what is proper to apply; when is the best time, and what the best manner: he is an universal one, with regard both to diseases and to persons, that apply to him; he heals all sorts of persons, and all sorts of diseases; such as are blind from their birth, are as deaf as the deaf adder, the halt, and the lame, such as have broken hearts, yea the plague in their hearts, and have stony ones, and all the relapses of his people; which he does by his stripes and wounds, by the application of his blood, by his word and Gospel, through sinners looking to him, and touching him: he is an infallible one, none ever went from him without a cure; none ever perished under his hands; the disease he heals never returns more to prevail, so as to bring on death and destruction; and he does all freely, without money, and without price. So Philo the Jew calls the Logos, or word, ιατρον κακων, "an healer of diseases" (x), and God our legislator, των της ψυχης παθω ν αριστος ιατρος, "the best physician of the diseases of the soul" (y). Now Christ argues from this his character, in vindication of himself; as that he was with these persons, not as a companion of their's, but as a physician to them; and as it is not unlawful, but highly proper and commendable, that a physician should be with the sick; so it was very lawful, fit, and proper, yea praiseworthy in him, to be among these publicans and sinners, for their spiritual good. He suggests indeed, that "they that be whole", in perfect health and strength, as the Pharisees thought themselves to be, even free from all the maladies and diseases of sin, were strong, robust, and able to do anything, and everything of themselves; these truly stood in no "need of" him, as a physician, in their own apprehension; they saw no need of him; in principle they had no need of him, and in practice did not make use of him; and therefore it was to no purpose to attend them, but converse with others, who had need of him: but they that are sick; who are not only diseased and disordered in all the powers and faculties of their souls, as all Adam's posterity are, whether sensible of it or not; but who know themselves to be so, these see their need of Christ as a physician, apply to him as such, and to them he is exceeding precious, a physician of value; and such were these "publicans" and sinners. These words seem to be a proverbial expression, and there is something like it in the (z) Talmud, דכאיב ליה כאיבא אזיל לבי אסיא, "he that is afflicted with any pain goes", or "let him go to the physician's house"; that is, he that is attended with any sickness, or disease, does, or he ought to, consult a physician. (x) Allegor. l. 2. p. 93. (y) Quod Deus sit immutab. p. 303. (z) T. Bab. Bava Kama, fol. 46. 2. Matthew 9:13 But go ye and learn what that meaneth,.... צא ולמד, "go and learn", is a phrase used by the Jews (a), when they are about to explain a passage of Scripture, and fetch an argument from the connection of the text. So the phrase τι εστιν, "what that is", or "what that meaneth", is Talmudic, as, מהי, "what is it?" מאי דכתיב, "what is that which is written?" מאי קרא, "what is the Scripture?" that is, what is the meaning of it? Our Lord speaks in their own dialect, and tacitly reproves their ignorance of the Scriptures; and instead of finding fault with him, and his conduct, he intimates, it would better become them to endeavour to find out the meaning of that passage in Hos_6:6 "I will have mercy, and not sacrifice"; which, if rightly understood, was sufficient to silence all their cavils and objections: and which words are to be taken, not in an absolute and unlimited sense; for sacrifices even of slain beasts, which were offered up in the faith of Christ's sacrifice, and were attended with other acts of religion and piety, were acceptable to God, being his own institutions and appointments; but in a comparative sense, as the following clause in the prophet shows; "and the knowledge of God more than burnt offerings"; and so the sense is given in the "Chaldee paraphrase", after this manner: "for in those that exercise mercy is my good will and pleasure", or "delight", ממדבח, "more than in sacrifice": and the meaning is, that God takes more delight and pleasure, either in showing mercy himself to poor miserable sinners; or in acts of mercy, compassion, and beneficence done by men, to fallen creatures in distress, whether for the good of their bodies, or more especially for the welfare of their souls, than he does even in sacrifices, and in any of the rituals of the ceremonial law, though of his own appointing: and therefore must be supposed to have a less regard to sacrifices, which were offered, neither in a right manner, nor from a right principle, nor to a right end; and still less to human traditions, and customs, which were put upon a level, and even preferred to his institutions; such as these the Pharisees were so zealous of. The force of our Lord's reasoning is, that since his conversation, with publicans and sinners, was an act of mercy and compassion to their souls, and designed for their spiritual good; it must be much more pleasing to God, than had he attended to the traditions of the elders, they charge him with the breach of: besides, what he was now doing was the end of his coming into this world, and which was answered hereby; for I am not come to call the righteous, but sinners, to repentance. The phrase, "to repentance", is not in the Vulgate Latin, nor in Munster's Hebrew Gospel, nor in the Syriac, Ethiopic, and Persic versions; but is in the Arabic, and in the ancient Greek copies, and is very justly retained. The "repentance" here designed, is not a legal, but an evangelical one: which is attended with faith in Christ, with views, at least hopes of pardon through his blood, and springs from a discovery and sense of his love: it lies in a true sense of sin, and the exceeding sinfulness of it, by the light of the Spirit of God; in a godly sorrow for it, and hearty loathing of it; in real shame and blushing for it, ingenuous confession of it, and departing from it; all which is brought on, influenced, heightened, and increased, by displays of the love of God through Christ. The persons called to this are not the "righteous"; meaning either such who are really so, because these are already called to it, though, whilst in a state of imperfection, daily need the exercise of this grace; or rather such who are so in their own opinion, and in the sight of men only, not in the sight of God, which was the case of the Scribes and Pharisees, and very few of these were called and brought to repentance; but "sinners", even the worst, and chief of sinners, who, as they stand in need of this grace, and when thoroughly convinced, see they do; so Christ came into this world as prophet and minister of the word to "call" them to it: which call of his does not suppose that they had a power to repent of themselves; for this man has not, he is naturally blind, and do not see his sin; his heart is hard and obdurate, and till his eyes are opened, and his stony heart taken away by a superior power to his own, he will never repent; though he may have space, yet if he has not grace given him, he will remain impenitent. No means will bring him to it of themselves, neither the most severe judgments, nor the greatest kindnesses, nor the most powerful ministry; repentance is entirely a free grace gift: nor does the call of Christ imply the contrary; which may be considered either as external, as a preacher of the word, and as such was not always attended to, and effectual, but often slighted and rejected: or as internal, being by the power of his grace effectual; for he who called to repentance, as a minister of the word, as a prince and a saviour, was able to give it, and which none but a divine person is able to do. The Jews have a saying (b) of "shepherds, collectors of taxes and "publicans", תשובתן קשה, "that their repentance is difficult".'' Now, since this was the end of his coming into the world, his conduct in conversing with publicans and sinners was in all respects highly to be justified. (a) T. Bab. Succa, fol. 5. 1. & Sanhedrim, fol. 86. 1. Moses Kotsensis Mitzvot Tora pr. neg. 116. Vid. Maimon. Hilchot Melachim, c. 5. sect. 11. (b) T. Bab. Bava Kama, fol. 94. 3. Matthew 9:14 Then came to him the disciples of John,.... Of John the Baptist, to whom they had addicted themselves, and by whom they abode: though their master was in prison, and the Messiah was known to be come, yet still they were attached to John, and particularly imitated him in the austerities of his life. These, either hearing of the great entertainment made at Matthew's house for Christ, and his disciples, at which they were offended; or else being moved, and set on by the Pharisees, with whom they were agreed in the business of fasting, came to Christ where he was, and put this question to him, saying, why do we, and the Pharisees, fast oft, but thy disciples fast not? Not that they wanted to know the reason why they and the Pharisees fasted; that they could account for themselves, but why Christ's disciples did not: and this is said not so much by way of inquiry, as reproof; and their sense is; that Christ's disciples ought to fast, as well as they and the Pharisees, and not eat, and drink, and feast in the manner they did. The fastings here referred to are not the public fasts enjoined by the law of Moses, or in any writings of the Old Testament; but private fasts, which were enjoined by John to his disciples, and by the Pharisees to their's; or which were, according to the traditions of the elders, or of their own appointing, and which were very "often" indeed: for besides their fasting twice a week, on Monday and Thursday, Luk_18:12 they had a multitude of fasts upon divers occasions, particularly for rain (c). If the 17th of Marchesvan, or October, came, and there was no rain, private persons kept three days of fasting, viz. Monday, Thursday, and Monday again: and if the month of Cisleu, or November, came, and there was no rain, then the sanhedrim appointed three fast days, which were on the same days as before, for the congregation; and if still there was no rain came, they added three more; and if yet there were none, they enjoined seven more, in all thirteen, which R. Acha and R. Barachiah kept themselves (d). Fasts were kept also on account of many other evils, as pestilence, famine, war, sieges, inundations, or any other calamity; sometimes for trifling things, as for dreams (e), that they might have good ones, or know how to interpret them, or avoid any ill omen by them; and it is almost incredible what frequent fastings some of the Rabbins exercised themselves with, on very insignificant occasions. They (f) say, "R. Jose צם תמניי צומין, "fasted fourscore fasts" to see R. Chiyah Rubba; at last he saw, and his hands trembled, and his eyes grew dim: --R. Simeon Ben Lakish צם תלת מאוון צומין, "fasted three hundred fastings" to see R. Chiyah Rubba, and did not see him.'' Elsewhere it is said, that R. Ase fasted "thirty days" to see the same person, and saw him not (g). Again (h), "R. Jonathan fasted every eve of the new year, R. Abin fasted every eve of the feast of tabernacles, R. Zeura fasted "three hundred fasts", and there are that say "nine hundred fasts".'' This may serve to illustrate and prove the frequency of the Jewish fastings. Luke represents this question as put by the Pharisees, which is here put by the disciples of John: it was doubtless put by both agreeing in this matter; and which shows that John's disciples were instigated to it by the Pharisees, who sought to sow discord between them, and to bring Christ and his disciples into contempt with them. (c) Misn. Taanith, c. 1. sect. 4. 5, 6. & c. 3. sect. 4, 5, 6, 7, 8. Maimon. & Bartenora in ib. (d) T. Hieros. Taanlot, fol. 65. 2. & 66. 4. (e) T. Bab. Sabbat. fol. 10. 1. Maimon Taaniot, c. 1. sect. 12-14. (f) T. Hieros. Cilaim, fol. 32. 2. & Cetubot, fol. 35. 1. (g) Midrash Kohelet, fol. 79. 1. (h) lb. Nedarim, fol. 40. 4. & Taanioth, fol. 66. 1. Matthew 9:15 And Jesus said unto them,.... To the disciples of John, the Pharisees being present, who both have here a full answer; though it seems to be especially directed to the former: can the children of the bride chamber mourn, as long as the bridegroom, is with them? By the "bridegroom" Christ means himself, who stands in such a relation to his church, and to all, believers; whom he secretly betrothed to himself from all eternity, in the covenant of grace; and openly espouses in the effectual calling; and will still do it in a more public manner at the last day John, the master of those men, who put the question to Christ, had acknowledged him under this character, Joh_3:29 and therefore they ought to own it as belonging to him; so that the argument upon it came with the greater force to them. By "the children of the bride chamber" are meant the disciples, who were the friends of the bridegroom, as John also says he was; and therefore rejoiced at hearing his voice, as these did, and ought to do; their present situation, having the presence of Christ the bridegroom with them, required mirth and not mourning, John, their master, being witness. The allusion is to a nuptial solemnity, which is a time of joy and feasting, and not of sorrow and fasting; when both bride and bridegroom have their friends attending them, who used to be called בני החופה, "the children of the bride chamber". The bride had her maidens waiting on her; and it is said (i), "she did not go into the bridechamber but with them; and these are called, בני חופתא, "the children of the bride chamber".'' So the young men that were the friends of the bridegroom, which attended him, were called by the same name; and, according to the Jewish canons, were free from many things they were otherwise obliged to: thus it is said (k): "the bridegroom, his friends, and all בני החופה, "the children of the bride chamber", are free from the booth all the seven days;'' that is, from dwelling in booths at the feast of tabernacles, which was too strait a place for such festival solemnities. And again, "the bridegroom, his friends, and all בני החופה, "the children of the bride chamber", are free from prayer and the phylacteries;'' that is, from observing the stated times of attending to these things, and much more then were they excused from fasting and mourning; so that the Pharisees had an answer sufficient to silence them, agreeably to their own traditions. Give me leave to transcribe one passage more, for the illustration of this text (l). "When R. Lazar ben Arach opened, in the business of Mercava, (the visions in the beginning of Ezekiel,) Rabban Jochanan ben Zaccai alighted from his ass; for he said it is not fit I should hear the glory of my Creator, and ride upon an ass: they went, and sat under a certain tree, and fire came down from heaven and surrounded them; and the ministering angels leaped before them, כבני חופה, "as the children of the bride chamber" rejoice before the bridegroom.'' The time of Christ's being with his disciples, between his entrance on his public ministry, and his death, is the time here referred to, during which the disciples had very little care and trouble: this was their rejoicing time, and there was a great deal of reason for it; they had no occasion to fast and mourn; and indeed the Jews themselves say (m), that "all fasts shall cease in the days of the Messiah; and there shall be no more but good days, and days of joy and rejoicing, as it is said, Zec_8:19.'' But the time will come when the bridegroom will be taken away from them; in a forcible manner, and put to death, as he was; and then shall they fast and mourn, and be in great distress, as John's disciples now were, on account of their master being in prison. (i) Zohar in Gen. fol. 6. 4. (k) T. Bab. Succa, fol. 25. 2. & Hieros. Succa, fol. 53. 1. Maimon. Succa, c. 6. sect. 3. (l) T. Hieros. Chagiga, fol. 77. 1. (m) Maimon. Hilchot Taaniot, c. 5. sect. 19. Matthew 9:16 No man putteth a piece of new cloth,.... These words are, by Luk_5:36 called a "parable", as are those in the following verse; and both are commonly interpreted of the unreasonableness and danger of putting young disciples upon severe exercises of religion, as fasting, &c: and it is true, that young converts are to be tenderly dealt with, as they are by Father, Son, and Spirit, as the disciples were by Christ, and the first Christians were by the apostles: and some things in these parables may seem to agree; as that these austerities should be represented as "new", and as burdensome and troublesome, and the disciples as weak, and easily staggered: but then there are others that will not bear; as that the disciples should be compared to "old garments, and old bottles"; when they were "young" converts, and men "renewed" by the Spirit and grace of God, and had on the beautiful robe of Christ's righteousness; and that such severe exercises, under the notion of religion, should be signified by "new wine", which generally designs something pleasant and agreeable: nor were the disciples unable to bear such severities, who very probably had been trained up in them, and been used to them before their conversion; and could now as well have bore them as John's disciples, or the Pharisees, had they been proper and necessary; but the true reason why they were not required of them, was not their weakness, or danger of falling off, and perishing, of which there were none; but because it was unsuitable to their present situation, the bridegroom being with them. But our Lord, in this parable of putting "a piece of new", or "undressed cloth", such as has never passed through the fuller's hands, and so unfit to mend with, unto an old garment, refers not only to the fastings of the Pharisees, but to their other traditions of the elders, which they held; as such that respected their eating, drinking, and conversing with other persons mentioned in the context, and which observances they joined with their moral performances; on account of which, they looked upon themselves as very righteous persons, and all others as sinners: and to expose their folly, Christ delivers this parable. Wherefore, by "the old garment", I apprehend, is meant their moral and legal righteousness, or their obedience to the moral and ceremonial laws, which was very imperfect, as well as impure, and might be rightly called "filthy rags"; or be compared to an old worn out garment, filthy and loathsome, torn, and full of holes, which cannot keep a person warm, nor screen him from the weather, and so old that it cannot be mended. And by the "piece of new cloth", or "garment", put unto it, or sewed upon it, are intended the traditions of the elders, these men were so fond of, concerning eating, and drinking, and fasting, and hundreds of other things, very idle and trifling, and which were new and upstart notions. Now, by putting, or sewing the new cloth to their old garment, is designed, their joining their observance of these traditions to their other duties of religion, to make up a justifying righteousness before God; but in vain, and to no purpose. Their old garment of their own works, in obedience to the laws of God, moral and ceremonial, was full bad enough of itself; but became abundantly worse, by joining this new piece of men's own devising to it; for that which is put in to fill it up, taketh from the garment, and the rent is made worse: their new obedience to the traditions of men, making void the law of God, instead of mending, marred their righteousness, and left them in a worse condition than it found them: and besides, as it is in Luke, "the piece that was taken out of the new, agreeth not with the old"; there being no more likeness between the observance of the commandments of men, and obedience to the laws of God, than there is between a piece of new undressed cloth, that has never been washed and worn, and an old worn out garment. Much such a foolish part do those men under the Gospel dispensation act, who join the righteousness of Christ, or a part of it, with their own, in order to make up a justifying righteousness before God; for Christ's righteousness is the only justifying righteousness; it is whole and perfect, and needs nothing to be added to it, nor can it be parted, any more than his seamless coat was; nor a piece taken out of it: nor is there any justification by works, either in whole or in part; the old garment of man's righteousness must be thrown away, in point of justification; it cannot be mended in such a manner; and if any attempts are made in this way, the rent becomes worse: such persons, instead of being justified, are in a worse condition; for they not only set up, and exalt their own righteousness, which is criminal, but disparage the righteousness of Christ as imperfect, by joining it to their's; and whilst they fancy themselves in a good state, are in a most miserable one; harlots and publicans being nearer the kingdom of heaven than these, and enter into it before them; self-righteous persons are more hardly, and with greater difficulty convinced, than such sinners. Moreover, nothing is more disagreeable than such a patch work; Christ's righteousness and a man's own bear no likeness to one another; and such a patched garment must ill become the character and dignity of a saint, a child of God, an heir of heaven. Matthew 9:17 Neither do men put new wine into old bottles,.... As in the former parable, our Lord exposes the folly of the Scribes and Pharisees, in their zealous attachment to the traditions of the elders; so in this, he gives a reason why he did not call these persons by his Gospel, who were settled upon the old principle of self-righteousness, but sinners, whom he renews by his Spirit and grace: for by "old bottles" are meant, the Scribes and Pharisees. The allusion is to bottles, made of the skins of beasts, which in time decayed, waxed old, and became unfit for use: such were the wine bottles, old and rent, the Gibeonites brought with them, and showed to Joshua, Jos_9:4 and to which the Psalmist compares himself, Psa_119:83 and which the Misnic doctors call חמתות, and their commentators (o) say, were נודת של עור, "bottles made of skin", or "leather", and so might be rent. Of the use of new and old bottles, take the following hint out of the "Talmud" (p). "The bottles of the Gentiles, if scraped and חדשים, "new", they are free for use; if ישנים, "old", they are forbidden.'' Now the Scribes and Pharisees may be signified by these old bottles, being natural men, no other than as they were born; having never been regenerated, and renewed in the spirit of their minds; in whom the old man was predominant, were mere formal professors of religion, and self-righteous persons: and by "new wine" is meant, either the love and favour of God compared to wine, that is neat and clean, because free from hypocrisy in him, or motives in the creature; to generous wine, for its cheering and reviving effects; and to new wine, not but that it is very ancient, even from everlasting, but, because newly manifested, in the effectual calling and conversion: or the Gospel is signified by wine, for its purity, good flavour, and pleasant taste; for its generous effects, in reviving drooping spirits, refreshing weary persons, and comforting distressed minds; and by new wine, not that it is a new doctrine, an upstart notion, for it is an ancient Gospel, but because newly and more clearly revealed by Christ and his apostles: or the blessings of grace which spring from the love of God, and are manifested in the Gospel, such as pardon of sin, reconciliation and atonement, justifying and sanctifying grace, spiritual joy and peace, and the like. Now as the new wine is not put into old bottles, else the bottles break, and the wine runneth out, and the bottles perish: so the love of God, the Gospel of the grace of God, and the blessings of it, are not received and retained, nor can they be, by natural men, by self-righteous persons: they do not suit and agree with their old carnal hearts and principles; they slight and reject them, and let them run out, which proves their greater condemnation. But they put new wine into new bottles, and both are preserved. By "new bottles" are meant sinners, whom Christ calls by his grace, and the Spirit regenerates and renews, who are made new creatures in Christ; who have new hearts, and new spirits, and new principles of light, life, love, faith, and holiness, implanted in them; who have new eyes to see with, new ears to hear with, new feet to walk with, to and in Christ, new hands to work and handle with, and who live a new life and conversation. Now to such as these, the love of God is manifested and shed abroad in their hearts; by these, the Gospel of Christ is truly received and valued, and these enjoy the spiritual blessings of it; and so both the doctrine of the Gospel, and the grace of God, are preserved entire, and these persons saved in the day of Christ. (o) Jarchi & Bartenora in Misn. Celim, c. 24. sect. 11. & Negaim, c. 11. sect. 11. (p) T. Bab. Avoda Zara, fol. 33. 1. Matthew 9:18 While he spake these things unto them,.... To the Scribes and Pharisees, and to John's disciples, concerning, and in vindication of his, and his disciples, eating and drinking with publicans and sinners, and their not fasting as others did; and while he spake these parables, to expose the folly of self-righteous persons, and justify his own conduct, in calling sinners to repentance, behold, there came a certain ruler and worshipped him. This man, as both Mark and Luke say, was named Jairus; and was a ruler, not of the sanhedrim, or lesser consistory, but of the synagogue that was at Capernaum; and whom the Jews call, ראש הכנסת, "the head of the synagogue". Mark says, he was "one of the rulers": not that there were more rulers than one, in one synagogue (q): but as in great cities, so it is likely in Capernaum there were more synagogues than one, of which he was one of the rulers: so we read of ראשי כנסיות (r), "heads", or "rulers of synagogues". As this is one mistake, so it is another to say, that Dr. Lightfoot speaks of this ruler, as the same with the "minister" of the congregation; when both here, and in the place referred to, he manifestly distinguishes them; as do the Jews: for, by this ruler, as their commentators (s) say, "the necessary affairs of the synagogue were determined, as who should dismiss with a prophet, who should divide the "shema", and who should go before the ark.'' Whereas the business of חזן הכנחת, "the minister of the synagogue", was to bring in and out the ark, or chest, in which was the book of the law; and particularly, when the high priest read, or pronounced the blessings, "he" took the book, and gave it to "the ruler of the synagogue"; and the ruler of the synagogue gave it to the "sagan", and the "sagan" to the high priest (t). The doctor makes indeed שליח הצבור, "the messenger of the congregation", to be the same with "the minister of the synagogue", and which is his mistake; for these were two different officers (u): the former was the lecturer, or preacher; and the latter, a sort of a sexton to keep the synagogue clean, open and shut the doors, and do other things before mentioned. This Jairus was a man of great power and significance; who in such a very humble manner prostrated himself at the feet of Jesus, and expressed such strong faith in him: saying, my daughter is even now dead, but come and lay thine hand upon her, and she shall live. Luke says, she was "his only daughter": and Mark calls her his "little daughter": though both he and Luke say, she was about "twelve" years of age, and that with strict propriety, according to the Jewish canons, which (w) say; that "a daughter, from the day of her birth until she is twelve years complete, is called קטנה, "a little one" and when she is twelve years of age, and one day and upwards, she is called נערה, "a young woman".'' Her case seems to be differently represented; Mark says, she was "at the point of death", or "in the last extremity"; and Luke, that she "lay dying": but Matthew here says, that she was "even now dead", which may be easily reconciled: for not to observe, that αρτι signifies "near", and the phrase may be rendered, "she is near dead", or just expiring, the case was this; when Jairus left his house, his daughter was in the agony of death, just ready to give up the ghost; so, that he concluded, by the time he was with Jesus, she had made her exit; as it appears she had, by a messenger, who brought the account of her death, before they could get to the house. The ruler's address to Christ on this occasion, is a very considerable, though not so great an instance of faith as some others; that he, who was a ruler of a synagogue, should apply to Christ, which sort of men were generally most averse to him; that he should fall down and worship him, if not as God, since as yet he might be ignorant of his deity, yet behaved with the profoundest respect to him, as a great man, and a prophet; that he should come to him when his child was past all hope of recovery; yea, when he had reason to believe she was actually dead, as she was; that even then, he should believe in hope against hope; he affirms, that he really believed, that if Christ would but come to his house, and lay his hand upon her, an action often used in grave and serious matters, as in blessing persons, in prayer, and in healing diseases, she would certainly be restored to life again. (q) Vid. Rhenfurd. de decem otiosis dissert. 2. c. 7. (r) T. Bab. Gittin, fol. 60. 1. (s) Jarchi & Bartenora in Misn. Yoma, c. 7. sect. 1. & Sota, c. 7. sect. 7. (t) Misn. Sota, c. 7. sect. 7. & Bartenora in ib. (u) Vid. Rhenfurd, dissert. 1. p. 81, etc. (w) Maimon. Hilchot lshot, c. 2. sect. 1. & Bartenora in Misn. Nidda, c. 5. sect. 6. Matthew 9:19 And Jesus arose and followed him,.... Immediately, without delay, or any more ado: he did not upbraid him with the treatment he and his followers met with, from men of his profession; who cast out of their synagogues such, who confessed him to be the Messiah: nor does he take notice of any weakness in his faith; as that he thought it necessary he should go with him to his house, when he could as well have restored his daughter to life, absent, as present; and that he should prescribe a form of doing it, by laying his hands upon her. These things he overlooked, and at once got up from Matthew's table, and went along with him, and so did his disciples, to be witnesses of the miracle; and according to the other evangelists, a large multitude of people besides; even a throng of them, led by curiosity to see this wondrous performance. Matthew 9:20 And behold a woman which was diseased..... This affair happened in the streets of Capernaum, as Christ was going from the house of Matthew the publican, to the house of Jairus the ruler of the synagogue, which were both in this city. This poor woman's case was a very distressed one; she had been attended with an issue of blood twelve years; it was an uncommon flux of a long standing, was inveterate, and become incurable; though she had not been negligent of herself, but had made use of means, applied herself to regular physicians, had took many a disagreeable medicine, and had spent all her substance in this way; but instead of being better, was worse, and was now given up by them, as past all cure. This woman might be truly called זבה גדולה, (x) "the greater profluvious woman", in the language of the doctors; for if one that had a flux but three days was called so, much more one that had had it twelve years. She having heard of Jesus, and his miraculous cures, had faith given her to believe, that she also should receive one from him; wherefore she came behind him, through modesty, being ashamed to come before him, and tell him her case, especially before so many people; and fearing lest if her case was known, she should be thrust away, if not by Christ, yet by the company; she being according to the law an unclean person, and unfit for society: and touched the hem of his garment; which was the ציצת, or "fringes", the Jews were obliged to wear upon the borders of their garments, and on it a ribband of blue; see Num_15:38 in both which places Onkelos uses the word כרוספדין, the same with κρασπεδον, used here, and in Mar_6:56 and rendered "hem". The Jews placed much sanctity in the wear and use of these fringes; and the Pharisees, who pretended to more holiness than others, enlarged them beyond their common size; but it was not on account of any peculiar holiness in this part of Christ's garment, that induced this poor woman to touch it; but this being behind him, and more easy to be come at, she therefore laid hold on it; for it was his garment, any part of it she concluded, if she could but touch, she should have a cure. However, we learn from hence, that Christ complied with the rites of the ceremonial law in apparel, as well as in other things. (x) Ib. Issure Bia, c. 6. sect. 7, 8. & in Misn. Nidda, c. 4. sect. 7. Matthew 9:21 For she said within herself,.... That is, she thought within herself, she reasoned the matter in her mind, she concluded upon it, and firmly believed it; being strongly impressed and influenced by the Spirit of God, and encouraged by instances of cures she had heard were performed by persons only touching him; see Luk_6:19 if I may but touch his garment. The Arabic version reads it, "the hem of his garment", as before; but is not supported by any copy, nor by any other version: her faith was, that if she might be allowed, or if she could by any means come at him, to touch any part of his garment, she should have a cure: I shall be whole, or "I shall be saved"; that is, from her disease, from which she could have no deliverance, by the advice and prescriptions of all her former physicians, and by all the means she had made use of. Matthew 9:22 But Jesus turned him about,.... Knowing what was done behind him, that virtue was gone out of him, that the woman had touched him, and was healed; which is a clear proof of his omniscience, and so of his deity: not that he was angry with her for touching him, though she was an impure woman; for though men and garments were defiled by the touch of a profluvious (x) person; yet such was the power and holiness of Christ, that as he could not be defiled by any such means, so hereby, at once, this woman's impurity was also removed: but Christ turned about to observe and point out the woman, and her cure, to the company; not for the sake of his own honour, but for the glory of God, the commendation of the woman's faith, and chiefly for the strengthening the faith of Jairus, with whom he was going to raise his daughter from the dead: and when he saw her. The other evangelists, Mark and Luke, record, that Jesus inquired who touched him, and what answer Peter and the disciples made to him; and how he looked around, and very likely fastened his eyes upon the woman; when she perceiving that she could not go off undiscovered, came trembling to him, fell down before him, and told him the whole matter; and then he said, daughter be of good comfort, thy faith hath made thee whole. He addressed her in a kind and tender manner, calling her "daughter"; an affable, courteous way of speaking, used by the Jewish doctors (y), when speaking to women: which showed his affection, and bespoke his relation; and bidding her take heart and be of good cheer, since he meant not to blame her for what she had done, but to commend her faith in him, whereby she had received a cure: meaning, not that there was such virtue in her faith as to effect such a cure; but that he, the object of her faith, had performed it for her: and the woman was made whole from that hour; her disease immediately left her, and from that time forward, was no more troubled with it: the cure was so effectual, and so perfect, that the disorder never returned more. (x) Misn. Oholot, c. 1. sect. 5. & Zabim, c. 2. sect. 4. & 3. 1. 2, 3. & 4, 5. & 5. 1. (y) Misn. Yadaim. c. 3. sect. 1. Matthew 9:23 And when Jesus came into the ruler's house,.... Both Mark and Luke relate, how that before this, whilst they were in the way, and just as Christ had done speaking to the poor woman, that news was brought to the ruler, that his daughter was actually dead, and therefore need not give Jesus any further trouble; when Christ encouraged him not to be cast down at the tidings, but believe, and she should be restored again; and that he suffered none to follow him, but Peter, James, and John: and saw the minstrels, or "pipers"; how many there were, is not known: it is certain there were more than one; and it was a rule with the (z) Jews that "the poorest man in Israel (when his wife died) had not less משני חלילים, "than two pipes", and one mourning woman.'' And since this was a daughter of a ruler of the synagogue that was dead, there might be several of them. These instruments were made use of, not to remove the melancholy of surviving friends, or allay the grief of the afflicted family; but, on the contrary, to excite it: for the Jewish writers say (a), these pipes were hollow instruments, with which they made a known sound, לעורר הבכיה והאבל, "to stir up lamentation and mourning": and for the same purpose, they had their mourning women, who answered to the pipe; and by their dishevelled hair, and doleful tones, moved upon the affections, and drew tears from others; and very likely are the persons, that Mark says, "wept and wailed greatly". Sometimes trumpets were made use of on these mournful occasions (b); but whether these were used only for persons more advanced in years, and pipes for younger ones, as by the Heathens (c), at least, at some times, is not certain. And the people making a noise; the people of the house, the relations of the deceased, the neighbours, who came in on this occasion; and others, in a sort of tumult and uproar, hurrying and running about; some speaking in the praise of the dead, others lamenting her death, and others preparing things proper for the funeral; all which shew, that she was really dead: among these also, might be the mourners that made a noise for the dead; "for since mourning was for the honour of the dead, therefore they obliged the heirs to hire mourning men, and mourning women, to mourn for the same (d).'' (z) Misn. Cetubot. c. 4. sect. 4. Maimon Ishot, c. 14. sect. 23. (a) Maimon & Bartenora in Misn. Sabbat, c. 23. sect. 4. (b) Midrash Kohelet, fol. 77. 4. (c) Vid. Kirchman. de funer. Roman. l. 2. c. 5. (d) Maimon. Hilch. Ebel, c. 12. sect. 1. Matthew 9:24 And he said unto them, give place,.... Depart, be gone; for he put them out of the room, and suffered none to be with him, when he raised her from the dead, but Peter, James, and John, and the father and mother of the child, who were witnesses enough of this miracle. For the maid is not dead, but sleepeth: not but that she was really dead; and Christ signifies as much, when he says, she "sleepeth"; a phrase that is often used in (e) Talmudic writings, for one that is dead: but Christ's meaning is, that she was not so dead as the company thought; as always to remain in the state of the dead, and not to be restored to life again: whereas our Lord signifies, it would be seen in a very little time, that she should be raised again, just as a person is awaked out of sleep; so that there was no occasion to make such funeral preparations as they did. The Jews say (f) of some of their dead, that they are asleep, and not dead: it is said, Isa_26:19 "Awake and sing, ye that dwell in the dust". "These, say they, are they that sleep and die not; and such are they that sleep in Hebron, for they לאו מתין אלא דמיכין, "do not die, but sleep", --the four couples in Hebron (Adam and Eve, &c.) they "sleep, but are not dead".'' And they laughed him to scorn; they mocked at his words, and had him in the utmost contempt, as a very weak silly man; taking him either to be a madman, or a fool; knowing that she was really dead, of which they had all the evidence they could have; and having no faith at all in him, and in his power to raise her from the dead. (e) T. Hieros. Beracot, fol. 6. 1. Avoda Zara, fol. 42. 3. Bereshit Rabba Parash. 91. fol. 79. 3. (f) Zohar in Exod. fol. 62. 4. Matthew 9:25 But when the people were put forth,.... Either out of the house or room, by Christ, or, at least, by his orders: which was done, partly because he was desirous it might be kept a secret, as much as possible, and to shew, that he did not affect popular applause; and partly, because they were unworthy to be admitted spectators of such a wondrous action, who had treated him with so much scorn and contempt: he went in; not alone, but with his three disciples, Peter, James, and John, who were taken in to be witnesses of this resurrection, and the parents of the child; who were so very solicitous for its life, under whose power she was, and to whom she was to be restored: and took her by the hand; just as one would do to awake another out of sleep; and, perhaps, in compliance with her father's request, to lay his hand upon her: and though the touch of a dead body, according to the law, Num_19:16 was defiling; yet this did not defile him, any more than his touching the leper, or the profluvious woman's touching his clothes; for these actions produced supernatural effects, which came not under the cognizance of the law. His taking her by the hand, was not all that he did, but he called, as to a person asleep, and said unto her these words, "Talitha cumi", as recorded by Mark, and are also in Munster's Hebrew Gospel of Matthew; and which, in the Syriac language, signify, "maiden, arise"; and immediately, directly, as soon as ever he had thus said, the maid arose, as out of sleep; she revived, her soul came to her again, and she got off of the bed, and walked about house, and food was ordered to be given to her. All which most fully demonstrated that she was really restored to life, which was as clear a case, as that before she was really dead. Matthew 9:26 And the fame hereof went abroad into all that land. For though he strictly charged the parents, as the other evangelists say, that they should tell no man what was done, he not affecting the applause of men; yet it was not possible the thing should be entirely concealed; since there was such a number of people, not only relations, but neighbours, who full well knew, and were assured she had been dead: when these saw her alive, walk about, eat and drink, and converse with them, they must be persuaded of the miracle, and relate it wherever they came; so that the fame of it could not but be spread all over the country in which Capernaum was. Matthew 9:27 And when Jesus departed thence,.... From the house of Jairus, to another in the same city; two blind men followed him: very closely, by the direction of others, having heard of the miracle just now performed by him; and from thence concluded he was able to restore them to their sight; crying and saying, with great faith and fervour, with much importunity, and frequently repeating the following words, thou son of David, have mercy on us. Whence it appears, that they firmly believed, and were fully persuaded, that he was the true Messiah; for "the son of David" was a known character of the Messiah among the Jews: nothing was more common than to call him by this title, without any other additional epithet; see Gill on Mat_1:1, and since it had been prophesied of the Messiah, that he should "open the eyes of the blind", Isa_35:5 they might be greatly encouraged to hope and believe they should obtain mercy from him in this respect. Matthew 9:28 And when he was come into the house,.... In which he dwelt, whilst at Capernaum: for he took no notice of them by the way; but though they followed him close, and cried vehemently, he did not stop to speak to them, or give them a cure: according to their request, but went on his way; which he did, partly to avoid the populace, and that he might not be seen by men, in what he did, and partly to try their faith, and the constancy of it. The blind men came to him; being directed by others, into what house he went, and where he was, and very probably with the leave of Christ: and Jesus saith unto them, believe ye that I am able to do this? That is, to have mercy on them, as they requested, by curing them of their blindness; which, though not expressed, is implied, and is the thing designed: this question is put, not as being ignorant of, or as doubting their faith in him, which they had expressed, in calling him the son of David; and had shown the firmness and constancy of it, by following him, though he took no notice of them; but partly, for the further trial of their faith, and to bring them to a more open profession of it, as to this particular, his power to cure them of their blindness; and partly, for the sake of those, that were in the house: they said unto him, yea, Lord. They firmly believed he had power to do it, they had not the least doubt and hesitation in their minds about it; for though their bodily eyes were at present dark, the eyes of their understandings were enlightened, to see and know Jesus to be the true Messiah, David's Son, and Lord. Matthew 9:29 Then touched he their eyes,.... Not but that he could have restored sight to them, without touching their eyes, by a word speaking, or by the secret communication of his power; but he might do this as a sign of his favour and kindness to them, and of his will to cure them; as also in compliance with their weakness, who might expect some manual operation upon them; saying, according to your faith be it unto you: not that faith in his person and power, was the cause or condition of this cure, or the rule and measure according to which Christ proceeded; but the sense is, that as they had believed he was able to heal them, accordingly a cure should be effected; which, upon his so saying, they immediately found performed in them. Matthew 9:30 And their eyes were opened,.... Some copies read, "immediately"; and so do the Syriac, Persic, and Ethiopic versions: and this was certainly the true and real matter of fact, that as soon as Christ had touched their eyes, and said the above words, their sight was perfectly restored to them; and they had a clear, full, and true sight of objects, as men have, whose vision faculty is in its full strength and rigour, and their eyes open: and Jesus straitly charged them, saying, see that no man know it. This was a very strict charge, and according to the signification of the word here used, it was given with great austerity of countenance, and severity of expression, in a very rough and threatening manner; which Christ might be the rather induced to, because he had given such like orders already, and they had not been observed: the reasons for concealing the miracle are not very obvious; it seems likely, that with the same view he took no notice of these blind men in the street, but went into an house, and cured them; which seems to be, to shun all appearance of vain glory, or seeking popular applause, that he gave these orders; or it may be, he did not choose to be made more known by this miracle, or at this time, or by these men; he might foresee that it would be attended with ill consequences; either the more to irritate the resentments of some persons against him; or to put others on doing things which were disagreeable to him; as setting him up for a temporal prince among them, being David's son. Matthew 9:31 But they, when they were departed,.... That is, out of the house where they received their cure, and out of the city; for it appears, by what follows, they went into other parts, where it is probable they might originally belong; they spread abroad his fame in all that country. This they did, not in contempt of Christ and his orders; but rather out of gratitude to their benefactor, and through an honest zeal to spread his honour and glory: though they are not to be commended for disregarding the command of Christ; for, not our affection, but Christ's will, is to be the rule of our actions. Matthew 9:32 As they went out,.... The Syriac version reads it, "when Jesus went out"; to which agrees the Arabic, against all the copies: for not he, but the men who had been blind, and now had their sight restored, went out from the house where Jesus was; which circumstance is mentioned, and by it the following account is introduced, partly to show how busy Christ was, how he was continually employed in doing good, and that as soon as one work of mercy was over, another offered; and partly, to observe how closely and exactly the prophecies of the Old Testament were fulfilled; in which, as it was foretold, that "the eyes of the blind" should "be opened"; so likewise, that "the tongue of the dumb" should "sing", Isa_35:5. Behold, they brought to him a dumb man possessed with a devil. The word signifies one that is deaf, as well as dumb; as does the Hebrew word חרש, often used by the Jewish writers for a deaf and dumb man; one, they say (g), that can neither hear nor speak, and is unfit for sacrifice, and excused many things: and indeed these two, deafness and dumbness, always go together in persons, who are deaf from their birth; for as they cannot hear, they cannot learn to speak: but this man seems to be dumb, not by nature, but through the possession of Satan, who had taken away, or restrained the use of his speech, out of pure malice and ill will, that he might not have the benefit of conversation with men, nor be able to say anything to the glory of God. This man did not come of himself to Christ, perhaps being unwilling, through the power and influence the devil had over him; but his friends, who were concerned for his welfare, and who were thoroughly persuaded of the power of Christ to heal him, by the miracles they had seen, or heard performed by him, brought him to him; and, no doubt, expressed their desire that he would cast out the devil, and cure him, which he did. (g) Maimon. & Bartenora in Misn. Trumot, c. 1. sect. 2. T. Bab. Chagiga, fol. 2. 2. Matthew 9:33 And when the devil was cast out, the dumb spake,.... The cause of his dumbness being removed, the effect ceased, and the man spake as he did before, and as other men do; and this was done, according to the Persic version, "as soon as Christ saw him"; the devil not being able to bear his presence, much less withstand his power: but as soon as Christ had set his eyes upon the man possessed by him, and had given him orders to be gone, he immediately went out, and the man was restored to his speech again; and the multitude marvelled, saying, it was never so seen in Israel. The vast crowds of people, who were alarmed with the former miracles of Christ, and came along with the friends of the dumb man, when they heard him speak so suddenly and plainly, and with so much freedom, nothing being said or done to him, were surprised; and declared very frankly, that though many wonderful things had been done in Israel, in times past, by Moses, Elijah, Elisha, and others, yet never were such things seen, or heard, or known of, as were done by Christ: referring not to this miracle only, but to all the rest he had just wrought; as curing the woman of her bloody issue, raising Jairus's daughter from the dead, restoring sight to the two blind men, and now casting out a dumb devil. Matthew 9:34 But the Pharisees said,.... Who were the sworn enemies of Christ, and were filled with envy at him, and malice against him: these men could not bear, that so much honour and glory should be given to Christ; and therefore said, he casteth out the devils through the prince of the devils: they could not deny matter of fact, that he had cast out a devil; nor could they say he had done an ill thing in so doing; they could not but own that it was a preternatural action, more than human; nor could they contradict what the multitude said, that no such thing had been ever seen, or known, in Israel: but that Christ might not have the glory of the action, and to fix a mark of infamy upon him, foolishly impute it to a diabolical influence, as if one devil would eject another; and to Christ's familiarity with, and the assistance he had from, not a common devil, but the prince of them. In Beza's most ancient manuscript, and in some others, this whole verse is wanting; and were it not, for the general consent of copies, one should be tempted to think these words were not said at this time, because Christ returns no answer to them; and what is observed by Luk_11:15 as following this miracle, is the selfsame as was spoken by Christ in Mat_12:24 and where this passage is more thoroughly considered. Matthew 9:35 And Jesus went about all the cities and villages,.... He did not confine himself, and his acts of kindness and compassion, to his own city, Capernaum, but he took a circuit throughout all Galilee; and not only visited their larger and more principal cities and towns, but their villages also; doing good to the bodies and souls of men in every place, and of whatever state and condition. Teaching in their synagogues; which were places of public worship, where prayer was made, the law and the prophets were read, and a word of exhortation given to the people; and which, it seems, were in villages, as well as in cities and towns: and indeed it is a rule with the Jews (h), that "in what place soever there are ten Israelites, they ought to build a house, to which they may go to prayer, at all times of prayer; and such a place is called בית הכנסת, "a synagogue".'' And hence we often read of (i) בית הכנסת של כפרים, "the synagogue of villages", as distinct from the synagogues of cities and walled towns; which confutes a notion of the learned Dr. Lightfoot (k), who thought there were no synagogues in villages. Now, wherever Christ found any of these, he entered into them, and taught the people publicly, preaching the Gospel of the kingdom; the good news and glad tidings of peace and pardon, reconciliation and salvation, by himself the Messiah; all things relating to the Gospel dispensation; the doctrines of grace, which concern both the kingdom of grace and glory; particularly the doctrine of regeneration, and the necessity of having a better righteousness than that of the Scribes and Pharisees; the one as a meetness, the other as a title to eternal happiness: and healing every sickness, and every disease among the people. As he preached wholesome doctrine for the good of their souls; for their spiritual health, and the cure of their spiritual maladies; so he healed all sorts of diseases the bodies of men were incident to, that were brought unto him; and by his miracles confirmed, as well as recommended, the doctrines he preached. (h) Maimon Hilchot Tephilla, c. 11. sect. 1. (i) T. Bab. Megilla. fol. 26. 1. & Gloss. in ib. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1. & Maimon. Hilch. Tephilla, c. 11. sect. 16. (k) In Mark i. 38. & Chorograph. ad Matt. c. 98. Matthew 9:36 But when he saw the multitudes,.... As he took his circuit through the several cities, towns, and villages, he made his observations upon the large numbers that flocked to his ministry, and seemed to be desirous of spiritual instructions, in what an unhappy and melancholy situation they were; and he was moved with compassion on them: his bowels yearned for them, he was touched with a feeling of their infirmities, as the merciful high priest, the good shepherd, and faithful prophet; being heartily concerned for the souls of men, their comfort here, and everlasting happiness hereafter: because they fainted; being fatigued and tired, not in their bodies, through journeying from place to place, to hear the word, but in their minds; being burdened and wearied with the various traditions and doctrines of the Scribes and Pharisees: and were scattered abroad; thrown and tossed about, and divided through the different sects of religion among them; no due care was taken of them, to gather and keep them together, and feed them with wholesome doctrine; but were as abjects, outcasts, that no man regarded, and in great danger of the loss and ruin of their immortal souls: being as sheep without a shepherd; that was good for anything, or did the office and duty of a shepherd to them: the Scribes and Pharisees were shepherds indeed, such as they were, but very bad ones; like the shepherds of Israel of old, who fed themselves, and not the flock; who strengthened not the diseased, nor healed the sick, nor bound up that which was broken; nor brought again that which was driven away, nor sought that which was lost: but on the contrary, caused them to go astray from mountain to hill; whereby they forgot their resting place, in the Messiah promised them, and who was now come. Matthew 9:37 Then saith he unto his disciples,.... His heart being drawn out, and filled with pity to these poor people, upon observing the miserable and sad condition they were in; he turns himself to his disciples, whom he was about to call, and send forth in a more public manner to preach the Gospel, of which we read in the following chapter; and in order to quicken them to this service, and engage their hearts in it, says unto them, the harvest truly is plenteous; meaning the large number of God's elect, which were in these cities, towns, and villages, and in other places: not that these were maturely prepared by anything in themselves, or done by them, for the grace of God; and much less ripe for the kingdom of glory, and therefore called an harvest: but as there are the appointed weeks of the harvest, or a set time for the harvest to be gathered in, so there is a certain fixed time, settled in the counsel, and by the purpose of God, for the effectual calling and conversion of his elect; and this time being come, with respect to these in Galilee, and other parts, Christ calls them an "harvest"; and because of their number, a large, or "plenteous" one. But the labourers are few: Gospel ministers; whose calling is a laborious one; whose business is to labour in the word and doctrine; to be constant in prayer; to give up themselves to meditation and reading; to study to show themselves workmen; to preach the word in season, and out of season; and diligently discharge the several duties of their office, to the glory of Christ, and the good of souls: but such painful and laborious ministers, who are willing to spend, and be spent for Christ and immortal souls, have been but few in all ages; generally speaking, there are more loiterers than labourers. Matthew 9:38 Pray ye therefore the Lord of the harvest,.... By "the Lord of the harvest" is either meant God the Father, whose are all the elect, who has a hearty concern for them, and will have them all gathered in, not one of them shall be left; or the Lord Jesus Christ himself, who has the care and charge of the whole election of grace; and who as he must, he will bring them all in; and who has power of sending forth labourers, as the following chapter shows; and so this is a proof of prayer being made to Christ; that he will send forth labourers into his harvest. This is the petition the disciples of Christ were put upon making to the Lord of the harvest, on consideration of the present condition multitudes of souls were in: they could not make, qualify, and send out ministers themselves; this is not man's work, but God's: he only is able to furnish with ministerial gifts, to work upon, and powerfully incline the hearts of men to this service, to call and send them forth into it, and to assist and succeed them in it. The persons desired to be sent are "labourers"; faithful, diligent, and industrious preachers of the Gospel; such as lay out themselves, their time, talents, and strength, in their master's service; and do not indulge themselves in sloth and idleness: the place they are desired to be sent into is, "into the harvest"; into the field of the world, where God's elect lie, and there labour in preaching the Gospel; hoping for a divine blessing, and an almighty power to attend their ministrations, for the conversion of sinners, and edification of saints. The request the disciples are directed to make, concerning these persons for this work, is, that the Lord of the harvest would "send", or "thrust" them "forth"; implying power and efficacy, and authority, on the part of the sender; and backwardness on the part of those that are sent, through modesty: a sense of the greatness of the work, and of their own unworthiness and unfitness for it. Very opportunely did our Lord move his disciples to put up this petition, and was done, no question, with a view to, and to prepare for, his mission of the twelve to preach the Gospel, of which there is an account in the next chapter. The Twelve Apostles Mat 10:1  And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.  Mat 10:2  Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;  Mat 10:3  Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;  Mat 10:4  Simon the Canaanite, and Judas Iscariot, who also betrayed him.  Jesus Sends Out the Twelve Apostles Mat 10:5  These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:  Mat 10:6  But go rather to the lost sheep of the house of Israel.  Mat 10:7  And as ye go, preach, saying, The kingdom of heaven is at hand.  Mat 10:8  Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.  Mat 10:9  Provide neither gold, nor silver, nor brass in your purses,  Mat 10:10  Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.  Mat 10:11  And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.  Mat 10:12  And when ye come into an house, salute it.  Mat 10:13  And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.  Mat 10:14  And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.  Mat 10:15  Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.  Persecution Will Come Mat 10:16  Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.  Mat 10:17  But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;  Mat 10:18  And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.  Mat 10:19  But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.  Mat 10:20  For it is not ye that speak, but the Spirit of your Father which speaketh in you.  Mat 10:21  And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.  Mat 10:22  And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.  Mat 10:23  But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.  Mat 10:24  The disciple is not above his master, nor the servant above his lord.  Mat 10:25  It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?  Have No Fear Mat 10:26  Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.  Mat 10:27  What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.  Mat 10:28  And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.  Mat 10:29  Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.  Mat 10:30  But the very hairs of your head are all numbered.  Mat 10:31  Fear ye not therefore, ye are of more value than many sparrows.  Mat 10:32  Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.  Mat 10:33  But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.  Not Peace, but a Sword Mat 10:34  Think not that I am come to send peace on earth: I came not to send peace, but a sword.  Mat 10:35  For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.  Mat 10:36  And a man's foes shall be they of his own household.  Mat 10:37  He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.  Mat 10:38  And he that taketh not his cross, and followeth after me, is not worthy of me.  Mat 10:39  He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.  Rewards Mat 10:40  He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.  Mat 10:41  He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.  Mat 10:42  And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.  Matthew 10:1 And when he had called to him his twelve disciples,.... These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship. The number "twelve", is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there. And that they might appear to come forth with authority, and that their doctrine might be confirmed, he gave them power against unclean spirits, to cast them out; or "over all devils", as Luk_9:1. It was usual with the Jews to call a demon or devil רוח טומאה, "an unclean spirit"; especially such as frequented burying places: so in one place (l), an unclean spirit is interpreted by the gloss, רוח שדים, "the spirit of the demons", or devils; and in another (m) place, שד בית הקברות, "the demon of the graves"; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, "unclean spirits"; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things. There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power to heal all manner of sicknesses, and all manner of diseases, as he himself had done. The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections. (l) T. Bab. Chagiga, fol. 3. 2. (m) T. Bab. Sanhedrim, fol. 65. 2. Matthew 10:2 Now the names of the twelve apostles are these,.... This is the first time these disciples are called "apostles", they were learners before; now being instructed, they are sent forth to preach publicly, and therefore are called apostles, or messengers, persons that were sent: so the elders of the priesthood are called שלוחי בית דין, "the apostles", or messengers "of the sanhedrim" (n), to whom the high priest were delivered, before the day of atonement. So six months in the year, שלוחים, "apostles", or messengers, were sent by the (o) sanhedrim, throughout all the land of Israel, and to the captive Jews in other parts, to give notice of the new moon; in allusion to which, the disciples might be so called. It was proper to give the names of them, for the truth of the history, and confirmation of it; for the sake of the persons themselves, and the honour done them; and for the exclusion and detection of false apostles. The first, Simon, who is called Peter; his pure Hebrew name was שמעון, Simeon, as he is called, Act_15:14 but in the then Jerusalem dialect, and in Rabbinical language, this name is frequently read and pronounced סימון, "Simon", as here: we often read of R. Simon, and of R. Juda bar Simon, in both Talmuds (p). This apostle is also called Peter, to distinguish him from Simon the Canaanite, and which signifies a stone, or rock, in allusion to the object of his faith, and the steadiness of it. He is said to be the "first"; not that he was the head of the rest of the apostles, or had any primacy, dominion, and authority over them; but because he was first called, and was the first that was to open the door of faith to the Gentiles: but chiefly he is said to be so for order's sake; for, some one in the account must be named first, and he as proper as any: and Andrew his brother; who was called at the same time with him, and therefore are put together. This name is also to be met with in the Talmudic writings; see Gill on Mat_4:18. James the son of Zebedee, and John his brother; these two were called next and together, and therefore are placed in this order: the former is so called, to distinguish him from another James, the son of Alphaeus, after mentioned; and the latter is the beloved disciple; these were surnamed "Boanerges", that is, "sons of thunder". (n) Misn. Yoma, c. 1. sect. 5. (o) Misn. Roshhashana, c. 1. sect. 3. & Maimon. & Bartenora in ib. (p) T. Hieros. Shekalim, fol. 46. 4. Bab. Sabbath, fol. 55. 1. & Bava Kama, fol. 47. 2. Matthew 10:3 Philip and Bartholomew,.... The first of these was called next; his name is a Greek one, which his parents, though Jews, might take from the Greeks that dwelt among them, see Joh_12:20 mention is made of one R. Phelipi, and Phulipa, in the Jewish writings (q). The latter of these, Bartholomew, is conjectured, by Dr. Lightfoot, to be the same with Nathanael, he being called next in order after Philip; and that his name was Nathanael, בר תלמי, "Bar Talmai", or "the son of Talmai", or "Ptolomy": a name once common to the kings of Egypt: so Talmai, king of Geshur, is by the Septuagint, in 2Sa_3:3 2Sa_13:37 called Tholmi, and in 1Ch_3:2 Tholmai: hence it appears, that Bartholomew is no other than Bartholmi, or the son of Tholmi. We read of one R. Jonathan, בן אבטולמוס, "ben Abtolemus", in the Talmud (r), whether the same name with this, may be considered. Thomas, and Matthew the publican: by the other evangelists Matthew is mentioned first; but he being the writer of this Gospel, puts Thomas first, which is an instance of his modesty; and also calls himself the "publican", which the other do not: this he mentions, to magnify the grace of God in his vocation. The Jews (s) speak of מתאי, "Matthai", or "Matthew", as a disciple of Jesus. Thomas was sometimes called Didymus; the one was his Hebrew, the other his Greek name, and both signify a "twin", as it is very likely he was: mention is made of R. Thoma, or Thomas bar Papias, in a Jewish writer (t). Next follow, James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus: the former of these is so called, to distinguish him from James, the son of Zebedee. This is the James, who was the brother of our Lord, Gal_1:19 and is called "James the less", Mar_15:40. Alphaeus his father, is the same with Cleopas, Luk_24:18 or Cleophas, Joh_19:25. The Hebrew name, חלפי, which often occurs among the Jews (u), may be pronounced either Chlophi, or Alphi, or with the Greek termination Cleopas, or Alphaeus. The latter of this pair of apostles is the same person with Jude, the writer of the epistle, which bears that name, and was the brother of James, with whom he is coupled: he was called Lebbaeus, either from the town of Lebba, a sea coast town of Galilee, as Dr. Lightfoot thinks; or from the Hebrew word לבי, "my heart", as others, either for his prudence, or through the affections of his parents to him; as the Latins call one they love, "meum corculum", "my little heart"; or from לביא, "a lion", that being the motto of the tribe of Judah. His surname Thaddaeus, is thought by some to be a deflexion of Jude; or Judas, and as coming from the same root, ידה, which signifies "to praise", or "give thanks"; or from the Syriac word, תד, "a breast", and may be so called for the same reason as he was Lebbaeus. Frequent mention is made of this name, תדיא, "Thaddai", or "Thaddaeus", among the Talmudic (w) doctors. The Jews themselves speak (x) of one תודה, "Thodah", as a disciple of Jesus, by whom no doubt they mean this same disciple. Eusebius (y) mentions one Thaddaeus, as one of the seventy disciples, who was sent to Agbarus, king of Edessa, who was healed and converted by him. This Agbarus is reported to have wrote a letter to Jesus Christ, desiring him to come and cure him of his disease; to which Christ is said to return an answer, promising to send one of his disciples, who should do it; and that accordingly, after Christ's death, Thomas sent this Thaddaeus to him. (q) Massechet Sopherim, c. 21. sect. 7. Bereshit Rabba, sect. 71. fol. 63. 4. (r) T. Bab. Nidda, fol. 19. 1. (s) T. Bab. Sanhedrim, fol. 43. 1. (t) Juchasin, fol. 105. 2. (u) Echa Rabbati, fol. 58. 4. Midrash Kohelet, fol. 60. 4. Juchasin, fol. 92. 1. (w) T. Hieros. Celaim, fol. 27. 2. Sabbat, fol. 6. 1. Erubim, fol. 23. 3. Bab. Sabbat, fol. 123. 1. & Erubim, fol. 71. 2. Juchasin, fol. 81. 1. & 105. 2. & 108. 1. (x) T. Bab. Sanhedrim, fol. 43. l. (y) Eccl. Hist. l. 1. c. 12, 13. Matthew 10:4 Simon the Canaanite, and Judas Iscariot,.... This is the last couple, for they are all mentioned by pairs, because they were sent forth "by two and two", as the Evangelist Mark says, Mar_6:7. The former of these is called Simon the Canaanite, to distinguish him from Simon Peter, before mentioned; not that he was a Canaanite, that is, an inhabitant of the land of Canaan, a man of Canaan, as a certain woman is called a woman of Canaan, Mat_15:22 for all the disciples of Christ were Jews; though in Munster's Hebrew Gospel he is called שמעון הכנעני, "Simeon the Canaanite", or of Canaan, as if he belonged to that country; nor is he so called from Cana of Galilee, as Jerorm and others have thought; but he was one of the קנאים, "Kanaim", or "Zealots"; and therefore Luke styles him, "Simon called Zelotes", Luk_6:15. The Kanaites, or Zelotes, were a set of men, who, in imitation of Phinehas, who slew Zimri and Cozbi in the very act of uncleanness, when they found any persons in the act of adultery, idolatry, blasphemy, or theft, would immediately kill them without any more ado: this they did, from a pretended zeal for the honour and glory of God: nor were they accountable to any court of judicature for it; yea, such an action was highly applauded, as a very laudable one (z): under this specious name of Zealots, innumerable murders, and most horrible wickedness were committed, both before, and during the siege of Jerusalem, as Josephus (a) relates. Now Simon was one of this sect before his conversion, and still retained the name afterwards. Judas, the last of the twelve, is called Iscariot; concerning which name, the notation of it, and the reason of his being so called, many are the conjectures of learned men: some think that he belonged to the tribe of Issachar, and that he is called from thence, איש יששכר, "a man of Issachar", as a certain man is, in Jdg_10:1 others, that he takes his name from the place he belonged to, and that he was called איש קריות, "a man of Kerioth". A place of this name is mentioned, Jos_15:25 and some manuscripts and copies in some places read Judas απο Καρυωτου, of "Caryot". Caryota is said (b) to be a plain of the city of Jericho, about eighteen miles from Jerusalem, which abounded in palm trees, called קורייטי, "Caryotae", of which mention is made in the (c) Talmud, and other writers (d). Others think he is so called, from the Syriac word, סכריוטא, "secariota", which signifies a "purse", or bag, because he carried the bag. Some copies read it, σκαριωτες, "scariotes": others are of opinion, that he is so called, from the manner of death he died, which was strangling: for אסכרא, "ascara", a word often used in the (e) Talmudic writings, signifies "strangling"; and is accounted by the Jews the hardest of deaths, and an evil one; and which seems to bid fair for the true reason of his name: however, it is mentioned here, as elsewhere, to distinguish him from Jude, or Judas, the true and faithful apostle of Christ; for this was he, who also betrayed him; that is, Christ, as the Persic version reads it; and which is mentioned, not only for further distinction's sake, but to his great reproach. We learn from hence, that in the purest society on earth there has been an impure person; nor can it therefore be expected it should be otherwise in the best of churches, in the present state of imperfection; yea, that a man may have the highest gifts and attainments, as Judas had, ministerial gifts, and power of performing miracles, and yet be a vile person. (z) Misn. Sanhedrim, c. 9. sect. 6. & Bartenora, in ib. T. Avoda Zara, fol. 36. 2. Maimon. Issure Bia, c. 12. sect. 4, 5, 6. 14. & Sanhedrim, c. 18. sect. 6. & Obede Cochabim, c. 2. sect. 9. Philo de Monarchia, l. 1. p. 818. (a) De Bello Jud. l. 5. c. 1, 2. & 6. 1. Vid. Abot R. Nathan, c. 6. fol. 3. 2. (b) Vid. Wolfi Heb. Bibl. p. 410. (c) T. Bab. Beracot, fol. 50. 2. & Avoda Zara, fol. 14. 2. (d) Plin. Nat. Hist. l. 13. c. 4. (e) T. Bab. Beracot, fol. 8. 1. & Sabbat, fol. 33. 1. Sota, fol. 35. 1. Pesachim, fol. 105. 1. Taanith, fol. 19. 2. & 27. 2. Yebamot, fol. 62. 2. Matthew 10:5 These twelve Jesus sent forth,.... And no other but them, under the character of apostles. These had been with him a considerable time, to whom he had been gradually communicating spiritual knowledge; and by the benefit of private conference with him, and the observation they had made upon his doctrine and conduct, were greatly qualified for public usefulness: wherefore he gives them a commission, furnishes them with power and authority; and sends them forth from him by pairs, that they might be assisting to one another, and bear a joint testimony to the Gospel they preached; but before he sent them forth from his presence, he gave them some directions where they should go, and to whom they should minister, and where not: and he commanded them, as their Lord and Master; he gave them strict orders, which he expected them to comply with, and closely enjoined them, as they must answer it to him again, saying, go not into the way of the Gentiles; meaning, not the customs' and manners of the Heathens, they were to avoid; but that they were not to steer their course, or take their journey towards them: they were not, as yet, to go among them, and preach the Gospel to them; the calling of the Gentiles was not a matter, as yet, so clearly revealed and known, nor was the time of their calling come: besides it was the will of God, that the Gospel should be first preached to the Jews, to take off all excuse from them, and that their obstinacy and perverseness in rejecting Jesus as the Messiah, might manifestly appear; and since Christ himself was the minister of the circumcision, he would have his apostles, for the present, whilst he was on earth, act agreeably to the character he bore, that there might be an entire harmony in their conduct. And into any city of the Samaritans enter ye not: the word "any" is supplied, and that very rightly; for, not the city of Samaria, the metropolis of that country, as the Arabic version reads it, is only meant, but any, and every city of the Samaritans: not that it was strictly unlawful and criminal to go thither; for he himself went into one of their cities, and so did his apostles, Joh_4:4 Luk_9:52 and after his death preached the Gospel there; but he judged it not proper and expedient at this time, and as yet, to do it; that is, not before their preaching it to the Jews; for there was a very great hatred subsisting between the Jews, and the Samaritans, insomuch that they had no conversation with each other in things civil or religious. The Samaritans, though they boasted of their descent from Jacob, were a mongrel sort of people, partly Jews, and partly Gentiles, a mixture of both; and therefore are distinguished from both and though they had, and held the law, and five books of Moses, yet corrupted them in many places, to serve their purpose, and countenance their religion, particularly their worshipping at Mount Gerizim; on which account they were looked upon by the Jews as apostates, idolaters, and even as Heathens (f), and are therefore here joined with them; and to shun giving offence to the Jews, seems to be the reason of this prohibition; see Gill on Joh_4:20. (f) T. Hieros. Shekelim, fol. 46. 2. Bartenora in Misn. Taharot, c. 5. sect. 8. Matthew 10:6 But go rather to the lost sheep of the house of Israel. To whom he himself was sent, Mat_15:24. By "the house of Israel" is meant the whole Jewish nation; for though this phrase, when distinguished from the house of Judah, designs only the ten tribes; yet here it intends all the Jews, then living in the land of Judea, among whom there were some of all the tribes: and by "the lost sheep" of this house, are meant either all the people of the Jews in general, who were wandering, and were lost in error and sin, and to whom the external ministry of the Gospel came; or rather the elect of God among them, for whose sake particularly the apostles were sent unto them. These are called "sheep", because they were chosen of God, and given to Christ to be redeemed, looked up, sought out, and saved by him; and "lost" ones, not only because lost in Adam, and by their own transgressions, so that neither they themselves, nor any mere creature, could save them from eternal ruin and destruction; but also, because they were made to go astray, and were lost through the negligence and errors of their pastors, the Scribes and Pharisees: and this character is the rather given of them, partly to reflect upon the characters of the shepherds of Israel: and partly to magnify the grace of God, in having regard to such ruined and miserable creatures; and also to excite the compassion and diligence of the apostles, to preach the Gospel to them: respect seems to be had to Jer_1:16. Matthew 10:7 And as ye go,.... Through the cities of Judea, and the streets thereof, from one city to another, from place to place; for these were itinerant preachers, who were not to abide long in any place, but to move about, that the Gospel might be spread all over the land, and the lost sheep in every corner be sought out and found. Preach, saying, the kingdom of heaven is at hand. This was to be the subject matter of their ministry, which they were to proclaim aloud in every place; and which is expressed in the same words with which John the Baptist, and Christ himself, began their ministry, Mat_3:2 which shows the entire harmony, and strict agreement, there were between them: for the meaning of the phrase; see Gill on Mat_3:2. The Cambridge copy reads, "repent, for the kingdom", &c. Matthew 10:8 Heal the sick,.... For so he had given them power to do, and this both for the confirmation of their doctrine, and the recommendation of them to men; for nothing could more evidently prove their mission to be divine, and their doctrine from heaven, or be more acceptable to men, than to "heal" their "sick" friends and relations, who were given up by physicians, and incurable by the art of man; and to do this without the use of medicines, either by a word speaking, or by laying on of their hands, or by anointing with oil, joined with prayer; and particularly to cleanse the lepers, of which there were many in Israel, who otherwise could not get rid of that disorder, and by the law were deprived of many privileges, and advantages, which others enjoyed: and especially to raise the dead, which had never been done before the times of Christ, since the days of Elijah and Elisha; and which must be allowed by all men to be more than human, and to require the arm of almighty power: and lastly, to cast out devils, the sworn enemies of mankind, and who had taken possession of the bodies, as well as souls of multitudes in the Jewish nation; all which they are ordered to do, without taking any thing of the people, for so doing: freely ye have received, freely give; which refers both to the working of miracles, and preaching of the Gospel. As they had these miraculous gifts freely imparted to them by Christ, they had them not of themselves, nor did they procure them at any charge, or expense of their's, or purchase them with their money, as Simon Magus impiously proposed to the apostles; so they were freely to make use of these wonderful powers, they were possessed of, for the relief of the distressed, without insisting upon, or receiving any thing for the same; a practice which was formerly disapproved and condemned in Gehazi, the servant of Elisha: and with respect to the Gospel, as the knowledge of it was freely communicated to them by Christ, and gifts qualifying them for the preaching of it, were of his mere grace and goodness bestowed upon them, so they were to dispense it without making a gain of godliness, or discovering in the least an avaricious disposition. Our Lord seems to have respect to a rule frequently inculcated by the Jews concerning teaching their oral law (g); which is this; "in the place where they teach the written law for a reward, it is lawful to teach it for a reward; but it is forbidden to teach the oral law for a reward, as it is said, "behold, I have taught you statutes and judgments, even as the Lord my God commanded me", &c. Deu_4:5. As I have בחנם, "freely" learned, and ye have also בחנם, "freely" learnt of me; so when ye learn posterity, למדו בחנם כמו שלמד־תאם ממני, "teach them freely, as ye have learnt of me".'' Now what the Jews say of their traditions, Christ applies to the Gospel: in dispensing of which he would not have his disciples come behind them; but as they had freely received the Gospel from his lips; so they would as freely, as well as faithfully, make it known to others; and which no ways contradicts the maintenance of the Gospel ministers by the people; only forbids amassing wealth and riches by it, or preaching for sordid gain, or filthy lucre's sake: for otherwise it is Christ's own ordinance, that the preachers of the Gospel should live by it; and which is confirmed in the following verses. (g) Maimon. Talmud Tora, c. 1. sect. 7. T. Bab. Nedarim, fol. 36. 2. & 37. 1. & Becorat, fol. 29. 1. Maimon. & Bartenora in Misn. Nedarim, c. 4. sect. 3. & in Pirke Abot. c. 4. sect. 5. Matthew 10:9 Provide neither gold, nor silver, nor brass,.... That is, not any sort of "money", as both Mark and Luke express it: for money was then coined, as now, of these three sorts of metals, and which include all kind of money; so that they were not to provide, get, prepare, or take along with them for their journey, as not gold, nor silver, or any parcel of this sort of money, which might be of considerable importance, and lasting consequence to them; so neither brass money, as, halfpence, and farthings, the least, and most inconsiderable: they were forbidden to carry any of either sort in your purses: or, as it may be rendered, "in", or "within your girdles"; in which travellers, among the Jews, used to carry their money; and who, in their travelling dress, might not go into the temple, and are thus described (h); "a man may not go into the mountain of the house with his staff, or with his shoes on, nor בפונדתו, "with his girdle".'' The פונדא "phunda", Maimonides says (i), is an inner garment, wore to keep off sweat from other garments, to which were sewed hollow things like purses, in which a man put what he pleased; though other (k) interpreters say it is אזור חלול שנותנין בו מעות, "a hollow girdle, in which they put their money": and so the Romans (l) had used to do; and so do the Turks (m) to this day; to which practice the allusion is here. (h) Misn. Beracot, c. 9. sect. 5. (i) In ib. & Celim. c. 29. 1. & Sabbat, c. 10. 3. (k) Bartenora & Yom Tob in ib. Gloss in T. Bab. Beracot, fol. 62. 2. & in Sabbat. fol. 92. 1. & 113. 1. & 120. 1. & Nedarim, fol. 55. 2. (l) Gracchus apud A. Gell. Noct. Attic. 1. 15. c. 12. Sueton. in Vita Vitellii, c. 16. (m) Bobovius de Peregr. Meccan. p. 14. Matthew 10:10 Nor scrip for your journey,.... This the Jews call תרמיל, "tarmil": and which their commentators (n) say, is a large leathern bag, in which shepherds and travellers put their food, and other things, and carried with them, hanging it about their necks; so that the disciples were neither to carry money with them, nor any provisions for their journey: neither two coats; one to travel in, and another to put on, when they came to their quarters: they were not allowed change of raiment; either because superfluous, or too magnificent to appear in, or too troublesome to carry: nor shoes, only sandals, as Mark says; for there was a difference between shoes and sandals, as appears from the case of the plucking off the shoe, when a man refused his brother's wife (o): if the "shoe" was plucked off it was regarded; but if the "sandal", it was not minded: this was the old tradition, though custom went against it. Sandals were made of harder leather than shoes (p), and sometimes of wood covered with leather, and stuck with nails, to make them more durable (q); though sometimes of bulrushes, and bark of palm trees, and of cork (r), which were light to walk with. "Says R. Bar bar Chanah (s), I saw R. Eleazar of Nineveh go out on a fast day of the congregation, בסנדל שעם, "with a sandal of cork".'' Of what sort these were, the disciples were allowed to travel with, is not certain: nor yet with staves: that is, with more than one staff, which was sufficient to assist them, and lean upon in journeying: for, according to Mark, one was allowed; as though they might take a travelling staff, yet not staves for defence, or to fight with; see Mat_26:55. Now these several things were forbidden them, partly because they would be burdensome to them in travelling; and partly because they were not to be out any long time, but were quickly to return again; and chiefly to teach them to live and depend upon divine providence. Now, since they were to take neither money, nor provisions with them, and were also to preach the Gospel freely, they might reasonably ask how they should be provided for, and supported: when our Lord suggests, that they should not be anxiously concerned about that, he would take care that they had a suitable supply; and would so influence and dispose the minds of such, to whom they should minister, as that they should have all necessary provisions made for them, without any care or expense of their's: for the workman is worthy of his meat; which seems to be a proverbial expression, and by which Christ intimates, that they were workmen, or labourers in his vineyard, and they, discharging their duty aright, were entitled to food and raiment, and all the necessaries of life: this to have, was their due; and it was but a piece of justice to give it to them, and on which they might depend. So that this whole context is so far from militating against a minister's maintenance by the people, that it most strongly establishes it; for if the apostles were not to take any money or provisions with them, to support themselves with, it clearly follows, that it was the will of Christ, that they should live by the Gospel, upon those to whom they preached, as the following words show: and though they were not to make gain of the Gospel, or preach it for filthy lucre's sake; yet they might expect a comfortable subsistence, at the charge of the people, to whom they ministered, and which was their duty to provide for them. (n) Maimon. & Bartenora in Misn. Sheviith, c. 2. sect. 8. & in Celim. c. 16. 4. & 24. 11. & Negaim. c. 11. sect. 11. (o) T. Hieros. Yebamot, fol. 12. 3. T. Bab. Yebamot, fol. 102. 1. & Menachot, fol. 32. 1. (p) Gloss. in T. Bab. Yebamot, fol. 101. 1. & Bartenora in Misn. Yebamot, c. 12. sect. 1. (q) Misn. Yebamot, c. 12. sect. 2. Maimon. Bartenora in Sabbat, c. 6. sect. 2. & Edayot, c. 2. sect. 8. (r) T. Bab. Yoma, fol. 78. 2. Gloss. in ib. Maimon. Hilch. Shebitat. Ashur, c. 3. sect. 7. (s) T. Bab. Yoma, fol. 78. 2. Juchasin, fol. 81. 1. Matthew 10:11 And into whatsoever city or town ye shall enter,.... As Christ had instructed them in what manner they were to travel, so he directs them where to go, and who to ask for, and take up their abode with, in the several towns and villages to which they should come; that as soon as they had entered any town or village, they should, in the first place, inquire, who in it is worthy; not of them, as the Arabic version reads, nor of the Gospel they preached, or of the grace of God, of which no man is worthy: and besides, who could answer to such a question when asked? Who in any town, or city, could tell who in it were worthy of Christ, of his Gospel, and ministers, to which they were all equally strangers before they came among them? Nor does it mean a man famous for piety and religion, or one that feared God, and was a worshipper of him, but an hospitable man; one that was very liberal; who was willing and ready to entertain strangers; for such a man they would want, having neither money nor food: and so the same word, in the Hebrew language, signifies "to be worthy", and "to give alms", because an eleemosynary man, or a man given to alms, was reckoned by the Jews a very worthy man: they thought giving of alms to be a matter of merit. Christ here speaks in the language of the masters of Israel; take an instance or two: "saith R. Jona, blessed is the man that giveth to the poor; it is not written so, but "blessed is he that considereth the poor": he looks upon him, how he may לזכות עמו, "give alms to him".'' And a little after, ""God hath set one against the other", that when evil comes to thy friend, thou mayest see how לזכות בו, "to do thine alms to him", and nourish him, so that thou mayest receive the gift of its reward.'' Again, so a man says to his neighbour, זכי בי, "give alms unto me": and afterwards, in the same place, it is said, זכי בההיא איתתא, "give alms unto that woman" (t). Now, it was such a worthy generous man, that was beneficent to the poor, and kind to strangers, that the apostles were to inquire out, wherever they came; and having found such a person, they were to continue with him: and there abide till ye go out; of that city or town, to another city or town: for to be often changing houses would bring upon them an ill character, as if they were difficult to be pleased, not content with the provision made for them; and would look as if they sought to serve their own bellies, and gratify their appetites, more than to do good to the souls of men; and besides, moving from the house of a bountiful man, might bring some reproach upon his character, as if he had not used them well, and therefore left him. In short, Christ's meaning is, that he would not have his disciples be difficult, and dainty, or fickle, and inconstant, but be content with such things they should have provided for them; and not seek for other, and better quarters, nor fear being troublesome where they were. (t) Vajikra Rabba, sect. 34. fol. 173. 3, 4. & 174. 4. Midrash Kohelet c. 11. 1. fol. 82. 2. Matthew 10:12 And when ye come into an house,.... Or the "house"; that is, the house of an hospitable man, when, upon inquiry, found out: salute it; meaning the inhabitants of it; or, as the Persic version reads, those of the household, especially the master of the family. Some copies add, saying, peace be to this house, as in Luk_10:5 and so read the Vulgate Latin, and Munster's Hebrew Gospel; and is a very just, and proper explanation of saluting: for the usual form of salutation among the Jews was in such words; of which See Gill on Mat_5:47 by which is meant all kind of happiness, and prosperity, temporal, spiritual, and eternal. Matthew 10:13 And if the house be worthy,.... If the family, and particularly the master of it, appeared to be civil, courteous, friendly, and hospitable, upon such a salutation, and ready to receive and embrace them, and provide for them, let your peace come upon it, or it shall come upon it; the imperative for the future, which is not unusual; and so read the Syriac and Vulgate Latin. The sense is, the peace the apostles wished for, in their form of salutation, should come, and abide on the family; for not the Gospel of peace, and the preaching of it, are here meant, but the salutation itself, or the things desired in it, which should be granted, and the house be blessed for their sake, and as a reward of their generosity, and hospitality: but if it be not worthy: does not prove to be what it was said to be, and they expected; namely, to be generous, liberal, and beneficent; but, on the contrary, uncivil and churlish, should neglect their salutation, discover an unwillingness to receive them, and turn their backs upon them: let your peace return to you, or "it shall return to you"; the happiness wished for shall not come upon them, and the prayers and good wishes of the apostles shall be void, and of none effect, with respect to that family, but should be made good to themselves; and they should be directed to another house, where they should find persons more generous and free to entertain them. Matthew 10:14 And whosoever shall not receive you,.... Into their houses, and refuse to entertain them and provide for them in a friendly manner; nor hear your words, slight their salutations, make no account of, but despise their good wishes for their welfare; and also treat with contempt the doctrines of the Gospel preached by them; and either would not attend on their ministry, or if they did, give no credit to what they should say, but deride and reject them. When ye depart out of that house, or city; to another house, or to another city, being obliged to remove, through their contemptuous rejection of them: shake off the dust of your feet. So Paul and Barnabas did at Antioch in Pisidia, when the Jews contradicted and blasphemed the Gospel preached by them, raised a persecution against them, and expelled them out of their coasts, Act_13:51 which ceremony was ordered by Christ to be observed even to the cities of Judea, that should despise and reject the ministry of his apostles; and that either to show that they did not come to them with worldly views, with any design to amass riches and wealth to themselves, for they would not so much as carry away with them the dust on their feet, but it was purely with a view to their welfare, both spiritual and temporal; or to testify that they had been among them, and that that very dust they shook off their feet would rise up in judgment against them, and declare that the Gospel had been preached among them, and they had rejected it, which will be an aggravation of their condemnation; or rather to observe to them, that such was their wickedness, that even the dust of their country was infected thereby, and therefore they shook it off, as though it defiled them, as the dust of an Heathen country was thought by the Jews to do; so that by this action they signified that they would have nothing more to do with them, or say to them, and that they looked upon them as impure and unholy, as any Heathen city or country. There seems to be an allusion to some maxims and customs of the Jews, with respect to the dust of Heathen countries. "On account of six doubts, they say (u), they burn the first offering, for a doubt of a field in which a grave might be, and for a doubt עפר הבא מארץ העמים, "of the dust which comes from the land of the Gentiles", &c.'' On which Bartenora has this note; "all dust which comes from the land of the Gentiles, is reckoned by us as the rottenness of a dead carcass; and of these two, "the land of the Gentiles", and a field in which is a grave, it is decreed that they "defile" by touching, and by carrying.'' Again (w), "the dust of a field in which is a grave, and the dust without the land (of Israel) which comes along with an herb, are unclean.'' Upon which Maimonides makes this remark, "that the dust of a field that has a grave in it, and the dust which is without the land of Israel, defile by touching and carrying; or if, when it hangs at the end of an herb, when they root it out of the dust of such a field, it is unclean.'' Hence they would not suffer herbs to be brought out of an Heathen country into the land of Israel, lest dust should be brought along with them. "A Misnic doctor teaches (x), that they do not bring herbs from without the land (of Israel into it), but our Rabbins permit it; what difference is there between them? Says R. Jeremiah, they take care of their dust; that is the difference between them.'' On that clause, "they take care of their dust", the gloss is, "lest there should be brought with it מגוש ארץ העמים, "any of the dust of the land of the Gentiles", which defiles in the tent, and pollutes the purity of the land of Israel.'' (u) Misn. Taharot, c. 4. sect. 5. Vid. c. 5. 1. & Maimon & Bartenora in ib. (w) Misn. Oholot. c. 17. sect. 5. (x) T. Bab. Sanhedrim, fol. 12. 1. Matthew 10:15 Verily, I say unto you,.... This was not all the punishment that should be inflicted on such despisers of the Gospel of Christ, and the ministers of it; as not to enjoy that peace and prosperity wished for by the apostles, and to be declared to be on an equal foot with Heathen cities and countries: but they were to suffer everlasting punishment in the world to come; which is here asserted by Christ in the strongest manner, saying: it shall be more tolerable for the land of Sodom and Gomorrha, in the day of judgment, than for that city. The inhabitants of the land of Sodom and Gomorrha are the rather mentioned, because, as they were very notorious and abominable sinners, so their temporal punishment was well known, exemplary and awful, though not that, but their future damnation is here regarded, of which the Jews made no doubt; for they say (y), "the men of Sodom have no part in the world to come; as it is said, Gen_13:13 "the men of Sodom were wicked, and sinners, before the Lord exceedingly": they were "wicked" in this world, and "sinners" in the world to come;'' meaning, that by this passage is designed their double punishment in this, and the other world. But though their punishment was very tremendous, and they will suffer also "the vengeance of eternal fire", as Jude says; yet, their punishment will be milder, and more tolerable, than that of the inhabitants of such a city, that rejects the Gospel of the grace of God: as there are degrees in sinning, for all sins are not alike, as the Stoics say; so there will be degrees in suffering; the sins of those that are favoured with the Gospel, are greater than those who only have had the light of nature, and so their torments will be greater. The inhabitants of Sodom and Gomorrha, though they sinned against the light of nature, despised the advice and admonitions of Lot, and ill treated the angels, yet will be more mildly punished than the wicked Jews, who rejected Christ, and his Gospel, and despised his apostles, and ministers; because they sinned not against so much light, and such means of grace, and knowledge, as these did; see Lam_4:6 which is thus paraphrased by the Targumist, and may be aptly applied to the Jews in Christ's time: "the sin of the congregation of my people is greater than the sin of Sodom, which was overturned in a moment; and there dwelt no prophets in it to prophesy, and turn it to repentance.'' The time referred to, signified by "the day of judgment", respects not the destruction of Jerusalem, which was a very severe judgment on that people, but the general judgment, at the end of the world, which is appointed and fixed by God, though unknown to angels and men. The phrase is Jewish, and often to be met with in their writings, who use it in the same sense; particularly in the book of Zohar (z), mention is made of יומא דדינא, "the day of judgment", when there will be no pollution in the sanctuary. (y) Misn. Sanhedrim, c. 11. sect. 3. Hieros. Sanhedrim, fol. 29. 3. (z) In Gen. fol 13. 3. & 16. 1. Matthew 10:16 Behold, I send you forth, as sheep among wolves,.... This, and the following verses, chiefly respect the troubles, afflictions, persecutions, and sufferings which should befall the apostles after the death and resurrection of Christ; when their commission was enlarged, and they afresh sent out by Christ to preach his Gospel; of which he gives a faithful account before hand, that they might be prepared for them, and not be surprised when they came upon them. He compares them to "sheep", because they were meek and humble in their spirits, harmless, and inoffensive, in their lives and conversations; were weak, and unable to protect themselves, and were sent out by him unarmed and defenceless; and their oppressors and persecutors to "wolves", because fierce and furious, voracious and ravenous, cruel and hurtful, as these creatures are, especially to sheep; wherefore Christ gives them this wholesome advice, be ye therefore wise as serpents, and harmless as doves. Much such an expression as this God is represented as saying of Israel (a): "Says R. Judah, in the name of R. Simon, the holy blessed God said, concerning Israel, with me they are תמימים כיונים, "harmless as doves"; but among the nations of the world, they are ערומים כנחשים, "subtle as serpents".'' The serpent is a very sharp sighted, cunning creature, and uses various arts and stratagems for its own preservation, and especially of its head; and is so far to be imitated by the followers of Christ, as to make use of all proper methods to preserve themselves from the insults and rage of men, and not expose themselves to unnecessary dangers: and, as much as in them lies, they should be careful to give no just occasion of offence, or irritate, and provoke them to use them ill, and to avoid all snares and traps that are laid for them; and, at the same time, maintain the innocence and harmlessness of the dove, being free from all wicked cunning and craftiness, without rancour, malice, and wrath; not meditating and seeking revenge, but meek and humble in their deportment, leading inoffensive lives, and proceeding in the course of their calling, though liable to many insults, and much oppression. (a) Shirhashirim Rabba, c. 2. 14. fol. 12. 1. Matthew 10:17 But beware of men,.... Of these men, comparable to wolves, before spoken of: the phrase is somewhat uncommon and emphatical, and designs not merely wicked men in common, the men of the world, and enemies of the Gospel; but chiefly such of them as were men of note and authority, ecclesiastical and civil governors of the people, the Scribes, Pharisees, elders, and chief priests, and other rulers; and the advice to the apostles is, to take care how they came into their company, and put themselves into their hands; who would seek all opportunities and occasions against them, and use their power and interest to do them hurt: for they will deliver you up to the councils, or sanhedrim, of which there were three sorts; the greater, which consisted of seventy one persons, and was only held in Jerusalem; the lesser one, which was made up of twenty three members, and was kept in every place where there were an hundred and twenty Israelites; and the third, where there was not that number, and was a triumvirate, or a bench of three judges only (b). And they will scourge you in their synagogues; where the triumvirate, or bench of three Judges kept their court; under whose cognizance were pecuniary judgments, and such as related to thefts, damages, restitutions, ravishing, and enticing of virgins, and defamation; also to plucking off of the shoe, and refusing a brother's wife, to the plant of the fourth year, second tithes whose price is unknown, holy things, and the estimations of goods; to these belonged also laying on of hands, the beheading of the heifer, and, among the rest, מכות בשלשה, "scourging was by the bench of three" (c). The manner of performing it was this (d): "they bind both his hands to a pillar, here and there; and the minister of the synagogue takes hold of his clothes, and if they are rent, they are rent; and if they are ripped in the seam, they are ripped till his breast is uncovered; for he is not to beat him on his clothes, as it is said, "he shall beat him", but not his clothes: and a stone is placed behind him, on which the minister that scourges stands, and a white leather whip in his hand, doubled two and two with four, and two lashes of an ass's hide, going up and down: the breadth of the whip was an hand's breadth, and the length of it, so as to reach to the navel, and the handle of the whip, by which he took hold, was the length of an hand; and he lifts up the whip with both his hands, and strikes with one hand, with all his might; and gives him the third part of his stripes before, upon his breast, between his paps, and two thirds behind him; one third upon this shoulder, and the other upon the other shoulder. He that scourges neither stands, nor sits, but bows; as it is said, "the judge shall cause him to lie down, and to be beaten before his face"; for the eyes of the judge shall be upon him, that he do not look upon anything else, and smite him from thence; for no two strokes are as one; the greatest of the judges reads all the time he is scourging, viz. these passages; "if thou wilt not observe to do all the words of this law", &c. and "the Lord will make thy plagues wonderful", &c. and he intends to finish the verses with the stripes; but if he does not finish, he returns to the beginning of the Scripture, and reads, and returns, and reads until the whole scourging is over: and the second of the judges numbers the stripes; and the third says to the minister strike: every time he strikes, it is at his orders he strikes.'' Now, as this punishment was inflicted by the chazan, or minister of the synagogue, who was a sort of sexton, so it was done in the synagogue itself: and according to our Lord's predictions here, and in Mat_23:34 as the former of these, delivering up to councils, had its accomplishment in part, in the apostles, Act_4:1 so the latter, scourging in their synagogues, was fulfilled both by Paul, Act_22:19 and upon him, 2Co_11:24. Epiphanius tells (e) us of one Joseph, a Jew, who was caught by the Jews reading the Gospels in his own house; upon which they dragged him away, and had him to the synagogue, and there "scourged" him. Now as these things did not befall the apostles till after the death of Christ, it is clear that the context refers not to their first, but to an after mission. (b) Maimon. Hilch. Sanhedrim, c. 1. sect. 3, 4. (c) Misn. Sanhedrim, c. 1. sect. 1, 2, 3. (d) Maimon. Hilch. Sanhedrim, c. 16. sect. 8, 9, 10, 11. Misn. Maccot, c. 3. sect. 12, 13, 14. (e) Contra Haeres. 1. 1. Haeres. 30. Matthew 10:18 And ye shall be brought before governors,.... Meaning Roman governors; so Paul was had before Gallio, Felix, and Festas; for judgments relating to life and death were to be taken away, and were taken away from the Jewish sanhedrim; and as they themselves say (f), forty years before the destruction of the second temple, which was much about the time of Christ's death: so that what power they had, was only with regard to lesser matters, and to inflict lesser punishments, as beating and scourging: if they sought to take away life, they were obliged to bring the cause before the governors of the Roman provinces, who are here intended: and kings for my sake; as Herod, Agrippa, Nero, Domitian, and others, before whom one or other of the apostles were brought; not as thieves, or murderers, or traitors, and seditious persons, or for having done any wrong or injury to any man's person or property; but purely for the sake of Christ, for the profession of their faith in him, and for preaching his Gospel; of all which they had no reason to be ashamed, nor were they: for a testimony against, or "to" them, and the Gentiles; that is, that thereby they might have an opportunity of bearing a testimony to the truths of the Gospel, which would be either to the conviction and conversion of many Gentiles, as well as Jews; or would be a testimony which would stand against them another day, both against the Jews, who charged, and accused them, and brought them before the Heathen kings and governors, to punish them with death; and against those Gentile magistrates, and others, who should join with them in rejecting the Gospel, and putting them to death for preaching it: so that they should have no pretext or excuse; since the Gospel had been faithfully and clearly preached to them, and they had despised it, and evil treated the ministers of it. This confirms what is before observed, that this passage refers to an after mission. (f) Hieros. Sanhedrim, fol. 18. 1. & 24. 2. Juchasin, fol. 26. 2. & 51. 1. Maimon. Hilch. Sanhedrim. c. 14. sect. 13. Matthew 10:19 But when they deliver you up,.... The apostles hearing that they should be delivered up to councils, and brought before governors and kings, might be under some concern how they should behave, and what they should be able to say in vindication of themselves and truth, before such great persons; they not being used to converse with men in such high stations: they were illiterate men, and of no elocution; men of mean birth, low life, most of them poor fishermen; and might fear, on these accounts, that the Gospel would suffer for want of able persons to defend it before the great ones of the earth. Now, in order to remove these their fears and objections, and to strengthen and comfort their minds, our Lord bids them, when this would be their ease, that the Jews would deliver them to the Roman magistrates, to take no thought how, or what ye shall speak; not to be anxiously concerned, neither as to the matter, or manner of what they should say in their defence: they should have no occasion, as orators do, to take pains, and rack their thoughts, to prepare a studied, elaborate oration, dressed with all the flowers of rhetoric, filled with the most moving and powerful arguments, and clothed with diction of the strictest propriety and elegance; for they should want neither words, nor things; they should have arguments put into their mouths, and helped to proper language to express them in: for it shall be given you in the same hour, what ye shall speak; immediate assistance should be afforded them either by his father, or himself; or rather, the blessed Spirit, who would suggest unto them, at once, things, the most proper to be said, and help them to deliver them in the most proper manner: and these are the most convincing arguments, and that the best elocution, which the Spirit of God helps men to; these vastly exceed all the art of men, and strength of nature. This was greatly verified in Peter and John, two poor fishermen, when before the council, and in Stephen the protomartyr. Matthew 10:20 For it is not ye that speak,.... Not but that they were to speak the words, and did; but then both the things they spoke, and the very words in which they spoke them, were not of themselves, but were suggested and dictated by the Spirit of God; for as "the preparation of the heart" in them, so "the answer of the tongue" by them, were both "from the Lord": the Spirit, he was the efficient cause, they were only instruments; for not they of themselves spoke; or not so much they, but the Spirit of your father, which speaketh in you, or "by you": what they should say was not to be dictated by their own spirit or natural understanding, nor by an angel, but by the Spirit of God; called the "Spirit of" their "father", because he proceeds from him, is of the same nature with him, and is the reason of his being given to them: and this character of him might serve to strengthen their faith in the expectation of him, and in the assistance promised, and to be had by him; since he was the spirit of him, who stood in the relation of a father to them, and bore a paternal affection for them. Matthew 10:21 And the brother shall deliver up the brother to death,.... Christ having fortified the minds of his disciples by the foregoing promises of divine influence and assistance, proceeds to open more largely and particularly the sorrows, troubles, and afflictions they must expect would attend the faithful ministration of his Gospel; as, that the true followers of Christ should not only be persecuted and betrayed, and delivered up into the hands of the civil magistrate, by persons that were strangers to them; but even by their nearest relations, brethren, whom the nearness of blood, should oblige to the tenderest regards to each other, to the securing of property and preserving of life: these should deliver up those that were so nearly related to them in the bonds of consanguinity, into the hands persecuting men in power, in order to be put to death; than which scarce anything can be more barbarous and unnatural, though the next instances exceed it: and the father the child, and the children shall rise up against their parents, and cause them to be put to death. The father laying aside his natural affection for his child, whom he has begotten, and brought up, and has took so much care of, and delight in, and perhaps his only one, his son aud heir; and yet, professing a faith different from his, such is his blind zeal and bigotry, that, breaking through all the ties of parental relation and affection, he delivers him up into the hands of wicked magistrates, to put him to death: and, on the other hand, children, forgetting the bonds they are in, and the obligations they lie under to their aged parents, rise up against them, and either with their own hands murder them, or appear as witnesses against them, and give their hearty consent to the taking away of their lives; even of them who have been the means and instruments of bringing them into the world, and of bringing them up in it. This shows the sad corruption of human nature, its enmity to the Gospel of Christ, and the inveterate malice and hatred of Satan against Christ, and his interest. Something like this is said by the Jews themselves, as what shall be in the times of the Messiah; for a little before his coming, or in the age in which the son of David comes, they say, "the son shall deal basely by his father, the daughter shall rise up against her mother--a man's enemies shall be of his own household; the face of that generation shall be as the face of a dog; and the son shall not reverence his father (g).'' (g) Misn. Sota, c. 9. sect. 15. Matthew 10:22 And ye shall be hated of all men for my name's sake,..... This is more particularly directed to the apostles themselves, as what is said before regards the followers of Christ in general; for this was to be the lot of the apostles, that they should not only be ill treated in common with others, by their near friends and relations, whose love would be turned into hatred to them, but should be the butt and mark of the malice and wrath of all men; that is, of most men, or of the far greater part of the Jews, even of all wicked men who disbelieved and rejected the Messiah: for that the words are not to be understood in the utmost latitude, without any restriction, is certain; since there would be some who would be converted; and believe in Christ through their ministry, and consequently would love, esteem, and honour them as their spiritual fathers and guides, and as the disciples and apostles of Christ. This hatred they should be exposed to, would not be on account of any ill will to their persons; or because of any evil or immorality committed by them; but purely, and alone, for the name of Christ, in whom they believed, by which they were called, of which they made a profession, and zealously preached: which consideration, as it must needs secure peace and tranquillity in their breasts; so for their further encouragement, it is added, but he that endureth to the end, shall be saved: which words suggest, that the tribulations and persecutions of the disciples of Christ, through the hatred of wicked men against them, shall not last always; there will be an end to them; respecting either the end of time and life, or the destruction of Jerusalem, when these their enemies would be cut off, or removed, and be capable of giving them no further trouble; and that such persons are happy, who patiently endure the hatred of men, and all manner of persecution, for Christ's sake; who are not moved by the afflictions they suffer, but stand fast in the faith, hold fast the profession of it, go on in their Christian course, and hold out to the end; for such shall be saved, not only with a temporal salvation, as the Christians were at the destruction of Jerusalem, but with an eternal one. Matthew 10:23 But when they persecute you in this city,.... Or any city into which they went, and preached the Gospel; and would not suffer them to go on in their work, they were not to desist, but to go elsewhere, where they might hope for a better reception, and a longer continuance, and so of doing more good: flee ye into another; not so much for their own safety, though this, according to the circumstances of things, is lawful, but for the further spreading of the Gospel. The exhortation is not to take methods to avoid persecution, or to make an escape from it, but to perseverance under it: the sense is, they were not to be discouraged, and to leave off, because of persecution in one place, but to persist in the ministration of the Gospel, by carrying it to other cities; and it seems to be a spur to them to make haste, and fulfil their office of preaching the Gospel, in the land of Judea: nor need they fear going on too fast, lest they should have no places to preach in; for verily I say unto you, this is a certain and indisputable truth not to be called in question, being strongly affirmed by truth itself, ye shall not have gone over the cities of Israel, or "finished" them; that is, their tour through them, and their ministry, or the preaching of the Gospel in them, till the son of man be come; which is not to be understood of his second coming to judgment, but either of his resurrection from the dead, when he was declared to be the Son of God, and when his glorification began; or of the pouring forth of the Spirit at the day of Pentecost, when his kingdom began more visibly to take place, and he was made, or manifested to be the Lord and Christ; or of his coming to take vengeance on his enemies, that would not have him to rule over them, and the persecutors of his ministers, at the destruction of Jerusalem. Matthew 10:24 The disciple is not above his master,.... So far from it, that he is inferior to him; as in knowledge, so in reputation and character; and cannot expect the same honour to be given him, and the same respect shown to him, as to his master; and therefore if his master is not used with that decency, and in that becoming manner he ought to be, he must not think it any hardship if he is treated in the same way. Our Lord hereby intends to fortify the minds of his disciples against all the reproach and persecution they were to meet with from the world, by observing to them the treatment he himself met with; wherefore, if he who was their master, a teacher that came from God, and taught as never man did, and was worthy of the utmost deference that could be paid, was maligned and evilly treated by men, it became them who were his disciples, to look for, and patiently bear such indignities; since they could expect no better usage than he himself had: the same doctrine is suggested in the next clause, nor the servant above his Lord; and both seem to be proverbial expressions. The Jews have a saying (h) much like unto them, אין העבד זכה מרבו, "no servant is worthier than his master"; and Christ might make use of such common, well known expressions, that he might be the more easily understood, and in the most familiar manner convey what he intended, into the minds of his disciples; as, that since he was their Lord, and they were his servants, if his superior character and dignity did not secure him from the obloquy and insults of men, it could not be thought by them, who were inferior to him, that they should escape them. (h) T. Hieros. Maaser Sheni, fol. 55. 1. Matthew 10:25 It is enough for the disciple that he be as his master,.... A disciple should think himself very well off, be entirely satisfied, yea, abundantly thankful, if he meets with no worse treatment than his master; if he has the same honour done him his master has, this is more than could be expected by him; and if he has the same ill usage with his master, he need not wonder at it, but should solace himself with this consideration, that it is no other, nor worse than his master had before him: and the same is equally true in the other case, and the servant as his Lord: these expressions, as before, were proverbs, or common sayings among the Jews, which our Lord chose to make use of, and adapt to his present purpose; להיות כרבו, "vel" דיו לעבד שיהא, "it is enough for the servant, that he be as his master", is a saying often to be met with in their writings (i); which our Lord applies, and reasons upon, in the following manner: if they have called the master of the house Beelzebub, how much more shall they call them of the household? By "the master of the household"; he means himself, who is master of the family both in heaven and in earth; who is son over his own house, the high priest over the house of God, the lord and governor of all the household of faith; who takes care of, provides for, and protects all that are of God's household: and yet, though in such an high office, and of such great usefulness, he did not escape the severest lashes of the tongues of the wicked Jews; who called him by the most opprobrious names they could think of, and among the rest Beelzebub; see Mat_12:24. This was the god of the Ekronites, 2Ki_1:2. The word signifies "a masterfly" or the "lord of a fly": and so the Septuagint there call him βααλ μυιαν, "Baal the fly", the god of the Ekronites. And this idol was so called, either because it was in the form of a fly: or else from the abundance of flies about it, by reason of the sacrifices, which it was not able to drive away; and therefore the Jews contemptuously gave it this name. They observe (k), that in the temple, notwithstanding the multitude of sacrifices offered up there, there never was seen a fly in the slaughter house: or else this deity was so called from its being invoked to drive away flies, and the same with Myiodes, the god of flies, mentioned by Pliny (l), or Myagros, which the same author (m) speaks of; so Jupiter was called απομυιος, a driver away of flies; as was also Hercules (n); and were worshipped by some nations on this account. In most copies, and so in the Arabic version, it is read Beelzebul; that is, as it is commonly rendered, the "lord of dung", or a dunghill god; and it is generally thought the Jews called the god of the Ekronites so, by way of contempt; as it was usual with them to call an idol's temple זבול, "zebul", "dung", and worshipping of idols מזבל, "dunging" (o): but I must own, that I should rather think, that as Beelsamin, the god of the Phoenicians, is the same with Beelzebul, the god of the Ekronites, so it signifies the same thing: now בעל שמין, "Beelsamin", is "the lord of the heavens", and so is Beelzebul; for זבול, "Zebul", signifies "heaven"; so the word is used in Hab_3:11 "the sun and the moon stood still", זבלה, "in their habitation"; by which, as a Jewish (p) writer observes, הרצון בו השמים, "is meant the heavens"; for they are the habitation of the sun and moon: see also Isa_63:15 and so among the seven names of the heavens, reckoned up by them, this is accounted one (q). Now as the Jews looked upon all the deities of the Gentiles as demons, or devils; and since Beelzebub was the chief of them, they thought they could not fix upon a more reproachful name, to give to Christ, than this: and our Lord suggests, that since the great master of the family was called in such an abusive manner, it should be no cause of stumbling and offence, if those of a lower class in the family should be so stigmatized; if Christians are called by ever such hard names, even devils, they should not be disturbed at it; since their lord and master was called the prince of them. (i) T. Bab. Beracot, fol. 58. 2. Bereshit Rabba, fol. 43. 3. Juchasin, fol. 93. 1. Tzeror Hammor, fol. 64. 2. Aben Ezra in Hos. i. 2. (k) Pirke Abot, c. 5. sect. 5. (l) Nat. Hist. 1. 29. sect. 6. (m) lb. 1. 10. c. 28. (n) Pausanias, 1. 5. p. 313. & 1. 8. p. 497. Clement. Alex. ad Gentes, p. 24. (o) T. Hieros. Beracot, fol. 13. 2. (p) R. Sol. Urbinas in Ohel Moed, fol. 100. 1. (q) T. Bab. Chagiga, fol. 12. 2. Matthew 10:26 Fear them not, therefore,.... That is, be not afraid of men, and of their reproaches and revilings; which our Lord intimates would do them no more hurt, than they did him, and which in a little while would be all wiped away: time would bring all things to light, when the wickedness of these men would be discovered, their evil designs seen through; which were now covered with the specious pretences of sanctity, and zeal for religion, and the glory of God; and the innocence and integrity of him and his disciples would be made manifest. There is no need to refer this to the great day of account, when every secret thing shall be brought to light; but it chiefly regards the times when the Gospel should be more publicly known, and embraced, and should prevail against all the opposition made unto it; and then all these reproachful names and characters would be seen plainly to arise from spite and malice: to which may be applied those proverbial sayings in common use, for there is nothing covered, that shall not be revealed, and hid, that shall not be known. Men may cover their malice and wickedness, for a while, under the best of names, but ere long it will all be revealed to their great shame and reproach: the innocence of the followers of Christ may, for some time, lie out of sight, and they may be traduced as the worst of men; but in process of time things take another turn, and their characters appear in quite another light: and so it is with the Gospel preached and professed by them, which, though sometimes it is little known, lies hid, and is covered with disgrace; yet in the Lord's own time its light breaks forth, power attends it, and it is made manifest to the consciences of men. Matthew 10:27 What I tell you in darkness,.... Hence Christ proceeds to encourage his disciples to an open, plain, and faithful ministration of the Gospel, not fearing the faces and frowns of men. For with respect to the Gospel, his meaning is, that what was hid and covered should not remain so, but should be revealed, and made known, and they were the persons who were to do it; and it was with that view that he had communicated it to them: and whereas he had told them it "in darkness"; not in a dark and obscure manner; for though he spoke in parables to others, yet to them he made known the mysteries of the kingdom of heaven: and if at any time he delivered parables, or dark sayings, to them, he would afterwards, or when alone, explain them to them; but his meaning chiefly is, that what he communicated to them in private houses, when they were by themselves, and no one saw, or heard them, and so were in darkness with respect to others, that speak ye in light; openly and publicly in the synagogues and temple, in the high places of the city, streets, or fields, wherever there is a concourse of people; hide and conceal nothing, but speak out all clearly, distinctly, fully, without the least reserve, or throwing any obscurity on it, which may cover the true sense of it from the view of the people. And what ye hear in the ear, or is whispered to you by me, as your master. Christ alludes to the custom of the Jewish doctors, who had each an interpreter, into whose ear he used to whisper his doctrine, and then the interpreter delivered it to the people: so it is said (s), "Rab came to the place of R. Shilla, and he had no speaker to stand by him; wherefore Rab stood by him, and explained.'' The gloss upon it is, "an interpreter stands before a doctor whilst he is preaching, and the doctor לוחש לו, "whispers to him" in the Hebrew tongue, and he interprets it to the multitude in a tongue they understand.'' Again (t), "they said to Judah bar Nachmani, the interpreter of Resh Lekish, stand for a speaker for him.'' The gloss upon it is, "to cause his exposition to be heard by the congregation, שילחוש לך, "which he shall whisper to thee".'' Now it was absolutely requisite, that the speaker, or interpreter, should faithfully relate what the doctor said; sometimes, it seems, he did not: it is said (u) in commendation of the meekness of R. Aba, "that he delivered one sense, and his speaker said another, and he was not angry.'' The gloss says, "his speaker was, he that interpreted to the multitude what he לוחש לו, "whispered to him" in the time of preaching.'' Sometimes one doctor is said to whisper in the ear of another, when he instructed him, or informed him of anything. R. Jochanan (w) whispered R. Joshua באודניה, "in his ear". The Jews have a notion that the law was given this way; so they interpret "the eloquent orator" in Isa_3:3 (x) this is he to whom it is fit to deliver the words of the law, שניתנה בלחש, "which was given by whispering": and so, it seems, the Gospel was in like manner delivered by Christ to his disciples. It was reckoned a very great honour, and a token of magisterial dignity, to have one to whisper in the ear to, and speak for them. So to one that related his dream, that he saw an ass standing at his pillow, and braying, answer is made, thou shalt be a king, that is, the head of a school; and "a speaker" or "an interpreter shall stand by thee" (y). Our Lord very justly takes upon him the character of a doctor, master, and dictator, and solemnly charges his disciples, clearly, loudly, and faithfully to declare what he suggested to them. That preach ye, says he, upon the housetops; for the roofs of their houses were not ridged, but plain, and flat, upon which they could stand or walk; and battlements were made about them to prevent their falling off, according to the law in Deu_22:8. Here many religious actions were performed: here Peter went up to pray, Act_10:9 and here persons sometimes sat and read: hence that passage in the Misna (z) if any one קורא בראש הגג, "was reading on the top of a roof", and the book is rolled out of his hand, &c. and sometimes they made their proclamations from hence of their festivals and solemn days, and particularly of their sabbath; which was done by the sound of a trumpet, that the people might cease from work in the fields, and shut up their shops in the city, and light up their lamps. This proclamation, by the sound of a trumpet, was made six times by the chazan, or minister of the congregation, from an housetop; and, it is said, that there was, גג מיוחד בגובה העיר, "a peculiar roof in the highest part of the city", and from the middle of it he blew the trumpet (a). In allusion to this, our Lord orders his disciples to blow the trumpet of the everlasting Gospel; and loudly proclaim to all the truths and mysteries of grace, which he had made known to them. (s) T. Bab. Yoma, fol. 20. 2. (t) T. Bab. Sanhed. fol. 7. 2. (u) T. Bab. Sota, fol. 40. 1. (w) T. Hieros Kiddushin, fol. 65. 4. (x) T. Bab. Chagiga, fol. 14. 1. (y) T. Bab. Beracot, fol. 56. 1. (z) Erubin, c. 10. sect. 3. (a) T. Bab. Sabbat, fol. 35. 2. & Gloss. in ib. Matthew 10:28 And fear not them which kill the body,.... This is a "periphrasis" of bloody persecutors, who, not content to revile, scourge, and imprison, put the faithful ministers of Christ to death, in the most cruel and torturing manner; and yet are not so to be feared and dreaded by them, as to discourage and divert them from the performance of their important work and office; for, as Luke says, Luk_12:4 "after" that they "have no more than they can do". This is all they are capable of doing, even by divine permission, when they are suffered to run the greatest lengths in violence against the saints; this is the utmost of their efforts, which Satan, and their own wicked hearts, can put them upon, or is in the power of their hands to perform: and the taking away of the lives of good men is of no disadvantage to them; but sends them the sooner out of this troublesome world to their father's house, to partake of those joys that will never end; so that they have nothing to fear from their most implacable enemies; but should boldly and bravely go on in their master's service, openly, freely, faithfully, and fully discharging the work they were called unto: for, the loss of a corporal life is no loss to them, their souls live after death, in eternal happiness; and in a little time God will raise up their bodies, and reunite them to their souls, and be for ever happy together. A noble argument this, which our Lord makes use of, to engage his disciples to a public and diligent ministration of the Gospel, in spite of all opposers; who, when they have vented all their malice, can only take away a poor, frail, mortal life; and which, if they did not, in a little time would cease in course: but are not able to kill the soul; which is immortal, and cannot be touched by the sword, by fire and faggot, or any instruments of violence: it is immortal, it survives the body, and lives in a separate state, enjoying happiness and bliss, whilst the body is in a state of death: but rather fear him, which is able to destroy both body and soul in hell. This is a description of God, and of his power, who is able to do that which men are not: all that they can do, by divine permission, is to kill the body; but he is able to "destroy", that is, to torment and punish both body and soul "in hell", in everlasting burnings; for neither soul nor body will be annihilated; though this he is able to do. As the former clause expresses the immortality of the soul, this supposes the resurrection of the body; for how otherwise should it be destroyed, or punished with the soul in hell? Now this awful being which is able to hurl, and will hurl all wicked and slothful, unfaithful and unprofitable, cowardly and temporising servants and ministers, soul and body, into the lake which burns with fire and brimstone, is to be feared and dreaded; yea, indeed, he only is to be feared, and to be obeyed: cruel and persecuting men are not to be feared at all; God alone should be our fear and dread; though the argument seems to be formed from the lesser to the greater; yet this, is the sense of the word "rather", that God is to be feared, not chiefly and principally only, but solely; and in some versions that word is left out, as in the Arabic, and Ethiopic, and in Munster's Hebrew Gospel. Matthew 10:29 Are not two sparrows sold for a farthing?.... A farthing, with the Jews, was a very small coin; according to them it contained four grains of silver (b); was the ninety sixth part of a "sela", or shilling (c); and sometimes they make it to be of the same value with an Italian farthing: for they say (d), it is of the value of eight "prutahs": and a "prutah" is the eighth part of an Italian farthing: it is used proverbially to signify a very little thing in the Misna (e); "if of a command, which is light כאיסר "as a farthing", which Bartenora explains a "very little thing", the law says, "that it may be well with thee", much more of the weighty commands in the law.'' Hence, in Munster's Hebrew Gospel, it is rendered by טבע קטון, "a little piece of money"; and this was the common price of two sparrows. Our Lord appeals to his disciples, for the truth of it, as a thing well known: according to the question in Luke, five sparrows were sold for two farthings, which makes them somewhat cheaper still. This shows they were of little account. And one of them shall not fall on the ground without your Father: some copies add, "which is in heaven"; meaning, that one of them should not be shot, or be killed, without the knowledge, will, and pleasure of God. The design of Christ is to assert the doctrine of providence, as reaching to all creatures and things, even the most minute and worthless: he instances not in men, nor in the beasts of the field, but in the fowls of the air, and in those of the inferior sort, and more useless, in sparrows, yea in little sparrows; as the word may be rendered; whose price was so low, that two are obliged to be put together to fetch the least sum of money current: and yet the providence of God is concerned with each of these; so that not one of them is taken in a snare, or killed with a stone, or shot flying, or sitting, but by the will of God: from whence it may be strongly concluded, that nothing comes by chance; that there is no such thing as contingency with respect to God, though there is to men, with respect to second causes; that all things are firmly ordained by the purpose of God, and are wisely ordered by his providence: and our Lord's further view is, from this consideration, to animate his disciples to a free, open, and constant preaching of his Gospel, not regarding their lives for his sake; for since their heavenly Father, in his providence, takes care of the meanest, even of the most irrational creatures, so that the life of one of them is not taken away without his will, much more will he take care of them; nor could their valuable lives be lost without his will and pleasure. Much such a way of arguing is used by the Jews, who (f) say, צפור מבלעדי שמיא לא יבדא כל שכן בר נשא, "a bird without God does not perish, much less a man"; or, as it is elsewhere (g) expressed, "a bird "without God" is not hunted, or taken, how much less does the soul of a man go out of him?'' And again (h), "a bird "without God" does not fly away, much less the soul of a man.'' Two birds, or sparrows, as the word may be rendered, in Lev_14:4 were used in cleansing the leper; one was killed, and the other let loose into the open field: and though it might be a contingent thing with men which was killed, and which preserved, yet not with God; and some think the allusion is here to that case. (b) Maimon. in Misn. Peah, c. 8. sect. 1. (c) Maimon. & Bartenora in Misn. Maaser Sheni, c. 4. sect. 3. (d) Ib. in Misn. Eracin, c. 8. sect. 1. (e) Cholin, c. 12. sect. 5. (f) T. Hieros. Sheviith, fol. 38. 4. (g) Bereshit Rabba, fol. 69. 3. (h) Midrash Kohelet, fol. 81. 2. & Midrash Esther, fol. 89. 3. Matthew 10:30 But the very hairs of your head are all numbered. A proverbial expression, showing the perfect knowledge God has, and the exquisite care he takes, in providence, of all his creatures, particularly men, and especially his dear children and faithful ministers; as not a sparrow, so not a single hair of a man's head falls to the ground without the knowledge, and will of God: a way of speaking sometimes used to signify, that not the least hurt or damage should befall a person; see 1Sa_14:45 and the phraseology of the text was in use, and very well known by the Jews; for so they represent God speaking (i); "do not I number all the hairs of every creature?'' As our Lord applies this particularly to his disciples, his sense is, that they had no reason to be afraid of men, or fear anything that should befall them, for their bearing a faithful testimony to him; for, their valuable lives were under the special and peculiar care of divine providence; not only the days, months, and years of their lives were with God, and put down in his book of purposes and decrees, which could neither be shortened nor lengthened; and not only the more principal, and even all the members of their bodies were written in his book of providence, and a singular care taken of them; but even their very excrescences, the more minute parts, and which were of no great account with them, the "hairs" of their head", even "all" of them, were not only known, but numbered", taken account of; yea, the thing was done already, it was not to be done; a very strong way of setting forth the doctrine of divine providence: a doctrine which the Jews were not unacquainted with, who say (k); "that the events of man, and accidents which come upon him, הכל בידי שמים, "are all by", or "in the hands of God";'' and (l) that "nothing is by chance, but all things are בכונת, "with design";'' or, as they elsewhere say (m), "a man does not hurt his finger below, but they proclaim concerning it above;'' that is, as the gloss explains it, גזרו עליו, "it is decreed" concerning it: which comes very near to the phrase here used. (i) Pesikta, fol. 18. 4. apud Drusium in loc. (k) Piske Tosaphot ad Cetubot, art. 119. (l) Kimchi in Ps. civ. 4. (m) T. Bab. Cholin, fol. 7. 2. Matthew 10:31 Fear ye not therefore,.... Neither be afraid of men, nor distrust the providence of God; for if that reaches to the meanest of creatures, sparrows, and to that which is of the least account with men, the single hair of a man's head; much more must it regard the lives of men, and still more such useful lives as those of the disciples were, who were called to, and employed in preaching the everlasting Gospel; a work which so much concerned the glory of God, the interest of Christ, and the good of immortal souls: ye are of more value than many sparrows. Two of them were worth no more than a farthing; there must be a great multitude of them to be mentioned with any man: and indeed there is no comparison between the whole species of them and the life of a single man, and much less between them and the apostles of the Lamb. Any man is more valuable, as a man, than many sparrows, and much more a Christian man, and still more an apostle: the argument then is, that if God takes care of sparrows and is concerned for their lives, much more will he take care of his faithful ministers, and not suffer their lives to be taken away, till they have done the will and work of their Lord. Matthew 10:32 Whosoever therefore shall confess me before men,.... The confession of Christ here, more especially designed, does not so much intend, though it may include, that which is less public, and is necessary to be made by every believer in Christ: for it is not enough to believe in him, with the heart, but confession of him must also be made with the mouth; and which lies in ascribing their whole salvation to him, giving him the glory of it; declaring their faith in him to others, and what he has done for their souls; and subjecting themselves to his ordinances, and joining in fellowship with his church and people: which confession, as it ought to be both by words and deeds, and to be hearty and sincere, so likewise visible, open, and before men. This, I say, may be included in the sense of these words; but what they chiefly relate to, is a confession of Christ by his ministers, in the public preaching of the Gospel; who ought openly, and boldly, to acknowledge, and declare, that Christ is truly and properly God, the eternal Son of God, the only mediator between God and men, the Saviour and Redeemer of lost sinners; through whose blood alone is the forgiveness of sins, according to the riches of grace; by whose righteousness only men can be justified before God; and by whose sacrifice and satisfaction sin is only expiated; that he died for, and in the room and stead of his people, rose again for their justification, ascended to heaven in their name, is set down at the right hand of God, and ever lives to make intercession for them, and will come again, and judge both quick and dead: such a free and open confession of Christ ought to be made by all his ministers before men, and in spite of all the rage and opposition of earth and hell; and such shall not fail of being taken notice of, and requited by Christ; for he himself says, him will I confess also before my Father which is in heaven: as he has a perfect knowledge of them, and bears an affectionate love to them; so he will openly own, and acknowledge them as his ministers, and speak in the praise and commendation of their works and labours; though they have been performed through the gifts, grace, and strength, which he has communicated to them: he will introduce them into his Father's presence, and recommend them to him, to be honoured, blessed, and glorified by him. Matthew 10:33 But whosoever shall deny me before men,.... Deny that he is a disciple of Christ, and that Christ is his Lord and master, act contrary to him, deliver things repugnant to his mind and will; which for a disciple to do to his master was a very heinous crime with the Jews: "if (say they (n)) Rabbi Jochanan, יכפור, "deny" Rabbi Eleazar, his disciple, he will not "deny" Rabbi Jannai, his "master".'' Some regard may be had here to Peter's after denial of Christ; and this proviso be supposed, "except he repent", as he did. Moreover, to deny Christ, is to drop, or oppose any of those truths which regard his person, office, and grace; or to hide and conceal them from men, through fear, shame, or cowardice of mind: and even not to confess him, through fear of men, is interpreted, by Christ, a denial of him; and such who deny him in any form and shape, either by words or deeds, him, says he, will I also deny before my Father which is heaven; he will deny them to be disciples, or that they belong to him; he will deny that he ever knew them, loved or approved of them; he will declare in the presence of his Father, his disapprobation of them, his indignation against them, that they are workers of iniquity; yea, he will do more, he will banish them from his presence, and send them into everlasting burnings. (n) Juchasin, fol. 80. 2. Matthew 10:34 Think not ye that I am come to send peace on earth,.... The Jews had a notion of great outward peace and prosperity in the days of the Messiah; which was grounded on several prophecies of the Old Testament, not rightly understood by them; and the disciples of Christ had imbibed the same notion: wherefore our Lord thought fit to let them know the contrary; and that they must not expect outward ease and quiet, and worldly tranquillity would attend their ministry; for though he came to be a peace maker between God and sinners, by the blood of his cross; and was both the author and donor of spiritual peace to his people; and the Gospel he brought with him, and sent them to preach, was the Gospel of peace; which, accompanied with his power, would produce peace in the consciences of men, and be the means of cultivating and maintaining peace among the saints; yet "peace on earth" in a temporal sense, whether in the world in general, or in Judea in particular, must not be expected as the consequence of his coming; so far from it, that he subjoins, I came, not to send peace, but a sword. By the "sword" may be meant the Gospel, which is the means of dividing and separating the people of Christ from the men of the world, and from their principles and practices, and one relation from another; as also of divisions, discords, and persecutions arising from it: not that it was the intention and design of Christ, in coming into the world, to foment and encourage such things; but this, through the malice and wickedness of men, was eventually the effect and consequence of his coming; see Luk_12:51 where, instead of a "sword", it is "division"; because the sword divides asunder, as does the sword of the Spirit, the word of God. Matthew 10:35 For I am come to set a man at variance against,.... Or "to divide a man from his father". Here our Lord opens and explains what he means by the sword, intestine divisions, domestic broils, family differences, as well as such as appear in towns, cities, and kingdoms, which are exemplified by other instances following; and the daughter against her mother, and the daughter-in-law against her mother-in-law: the case is this, a father believing in Christ, embracing his Gospel, and submitting to his institutions, is contradicted, opposed, and persecuted by his own son, and a mother by her own daughter; in both which relations, natural affection knit them together; and the mother-in-law by her daughter-in-law, who before lived together in the most peaceable, kind, and tender manner: which must be imputed, not to Christ, and the doctrines of Christ, and the natural tendency of them, embraced by the father, the mother, and mother-in-law; but to the natural enmity of the son, the daughter, and the daughter-in-law, to everything divine, spiritual, and evangelical, or "vice versa". Matthew 10:36 And a man's foes shall be they of his own household. His children, and his servants, such that he has either begotten and brought up, or are daily fed at his table, and maintained by him. This, with the former instances, are borrowed from Mic_7:6 and the times of the Gospel are set forth in the same dismal and black characters, as those in which the prophet lived; and much such a description do the Jews themselves give, of the times of their expected Messiah; which agreeing in words, as well as things, I cannot forbear transcribing. "The government shall be turned to heresy (Sadducism), and there will be no reproof; the synagogue shall become a brothel house, Galilee shall be destroyed, and Gablan shall be laid waste, and the men of the border shall wander from city to city, and shall obtain no mercy; the wisdom of the Scribes shall stink, and they that fear to sin shall be despised, and truth shall fail; young men shall turn pale, or put to shame, the faces of old men, and old men shall stand before young men; the "son" shall deal basely "with his father, the daughter shall rise up against her mother, and the daughter-in-law against her mother-in-law, and the enemies of a man shall be they of his own house": the face of that generation shall be as the face of a dog, and the son shall not reverence his father (o).'' All which characters, how exactly they agree with the generation in which Christ lived, is easy to observe. (o) Misn. Sota, c. 9. sect. 15. T. Bab. Sanhedrim, fol. 97. 1. Zohar in Num. fol. 102. 3. & Raya Mehimna in ib. in Lev. fol. 28. 2. Shirhashirim Rabba, fol. 11. 4. Derech Eretz Zuta, fol. 19. 4. Matthew 10:37 He that loveth father or mother more than me,.... The design of these words, is not at all to lessen the due affection of children to their parents; or to detract from the respect and esteem, in which they ought to be had by them: it is the duty of children, to love, honour, and, obey them; who have been the means of bringing them into the world, and of bringing them up in it; nor do any of the doctrines of Christ break in upon the ties and obligations of nature, or in the least set aside any of the duties of natural religion: but the intent of this passage is, to show, that as Christ is infinitely above all creatures, he is to be loved above the nearest and dearest relations and friends; being God over all blessed for ever, and also the Saviour and Redeemer; which itself, makes him more amiable and lovely than a common parent. That man therefore, that prefers father and mother to Christ, and their instructions, and orders, to the truths and ordinances of Christ: who, to please them, breaks the commands of Christ, rejects his Gospel, and either denies him, or does not confess him, our Lord says, is not worthy of me; or, as in Munster's Hebrew Gospel, he is not ראוי לאותי, "fit for me": it is not fit and proper, that such a person should name the name of Christ, or be called by his name, and should be reckoned one of his disciples; he is not fit to be a member of the church of Christ on earth, nor for the kingdom of heaven, but deserves to be rejected by him, and everlastingly banished his presence: for otherwise no man, let him behave ever so well, is worthy of relation to Christ, and interest in him; or of his grace, righteousness, presence, kingdom and glory. The same is the sense of the following clause, and he that loveth son or daughter more than me, is not worthy of me: whoever, to gratify a child, drops the profession of Christ, renounces his Gospel, and neglects his commands, it is not proper and convenient that he should bear the name of Christ, be accounted one of his, or be treated as such, but all the reverse. Matthew 10:38 And he that taketh not his cross,.... By the "cross", which was a Roman punishment, whereby malefactors were put to death, are meant all sorts of afflictions, reproaches, persecutions, and death itself; and particularly the ill will, hatred, and persecution, of near relations and friends, which must be expected by such, who bear a faithful testimony for Christ. Every minister of Christ, or professor of his name, has "his" own cross, his own particular afflictions, appointed by God, and laid on him by Christ, and which he should cheerfully take up, and patiently bear, for his sake. The allusion is to the custom of persons sentenced to be crucified, to carry their own cross, as Christ did his, and Simon the Cyrenian for him; and which our Lord here may have a respect unto, as well knowing what death he was to die, and that some of his disciples also would die the same death: wherefore Christ says, and followeth after me; led on by his example, to preach or profess the Gospel, submit to the ordinances of it, and cheerfully suffer for the sake of it, when called to it. If a man, who would be thought to be a disciple of Christ, is not willing to do all this, but, in order to avoid it, complies with his friends, conforms to the world, and turns his back on Christ; of such an one he may well say, he is not worthy of me; it is not convenient that he should stand among his disciples and followers. Matthew 10:39 He that findeth his life shall lose it,.... That man that seeks to preserve his life, and the temporal enjoyments of it, by a sinful compliance with his friends and the world, and by a denial of Christ, or non-confession of him; if he is not, by the providence of God, deprived of the good things of life, and dies a shameful death, both which are sometimes the case of such persons; yet he is sure to lose the happy and eternal life of his soul and body, in the world to come: so that the present finding of life, or the possession of it, on such sinful terms, will in the issue prove an infinite and irreparable loss unto him. On the other hand, Christ observes, he that loseth his life for my sake, shall find it. That man that is willing to forego the present advantages of life, to suffer reproach and persecution, and lay down his life cheerfully for the sake of Christ and his Gospel, for the profession of his name, rather than drop, deny, conceal, or neglect any truth and ordinance of his, shall find his soul possessed of eternal life, as soon as separated from his body; and shall find his corporal life again, in the resurrection morn, to great advantage; and shall live with Christ in soul and body, in the utmost happiness, to all eternity. Matthew 10:40 He that receiveth you, receiveth me,.... This is said to comfort the disciples, lest they should conclude from this account of the sorrows, afflictions, and persecutions they were to meet with, that there would be none that would receive them and their message; Christ therefore suggests, that there would be some that would embrace the Gospel preached by them, and receive them kindly into their houses, and entertain them in a very hospitable manner: and, for the encouragement of such persons, who would risk their own goods and lives by so doing, he lets them know, that receiving of his disciples, was interpreted by him, a receiving of himself; and what they did to them, would be taken as kindly, as if done to him personally; and, in like manner, would it be understood and accepted by his Father: and he that receiveth me, receiveth him that sent me. To which agrees, what the Jews say (p) of the angel, in Exo_23:22 "If thou shalt indeed obey his voice, and do all that I shall speak": who observe, that it is not written, "that he shall speak", but "that I shall speak"; intimating, that אם מקבלין א־תאם הימנו כאלו לי א־תאם מקבלים, "if ye receive him, it is all one as if you received me": and the whole of this accords with a common saying among (q) them, ששלוחו של אדם כמותו, "that a man's messenger is as himself". The Jew (r), therefore, has no reason to reproach Christ and his followers as he does, as if it was the sense of these words of Christ, and which the Christians give of them, that Christ and his twelve apostles were but one person. (p) Shemot Rabba Parash. 32. fol. 135. 3. (q) T. Bab. Baracot, fol. 34. 2. Kiddushin, fol. 41. 2. 42. 1. & 43. 1. Bava Metzia, fol. 96. 1. (r) R. Isaac Chizzuk Emuna, par 2. sect. 14. p. 404. Matthew 10:41 He that receiveth a prophet in the name of a prophet,.... By "a prophet" is meant, not one that foretells things to come, but a preacher of the Gospel; for as prophesying sometimes signifies preaching, so a prophet designs a minister of the word: and to "receive" him, is not only to embrace his doctrine, but to entertain him in a kind, and generous manner; and he that does this, "in the name of a prophet", not as coming in the name of another prophet, but upon this account, and for this consideration, because he himself is a prophet; so the phrase, לשם, "in the name", or on the account of anything, is often used in the Misnic writings (s): he that regards such a person, and shows him respect, by an hospitable entertainment of him; not because he may be related to him after the flesh; or because he may be a man of good behaviour, of a singular disposition and temper, of much learning and eloquence, of great natural parts and abilities; but because he is a faithful minister of the Gospel; he shall receive a prophet's reward: either a reward from the prophet himself, who shall interpret the Scriptures to him, preach the Gospel to him, lead him more fully into the truths of it, and guide him to the true, and more clear and distinct sense of the sacred writings; which is an ample reward for his kind entertainment of him: or else, that reward which God has appointed, prepared, and promised, to them who receive his prophets; and which indeed is no other, than what the prophets themselves shall receive, even the reward of the inheritance, the kingdom prepared from the foundation of the world, a reward of grace, and not of debt; since both, in their way, serve the Lord Christ. And he that receiveth a righteous man, in the name of a righteous man. He that is kind and liberal to any good man, whether he is a minister of the Gospel or not, who appears to have the work of grace upon his soul, and is justified by the righteousness of Christ, and expects eternal life on that account; if he shows respect to him, purely because he has the image of Christ stamped on him, and the righteousness of Christ imputed to him, and not on any natural, worldly, or civil accounts, he shall receive a righteous man's reward; either from the good man himself, who will not fail to pray for his benefactor, to wish him well, and give him all the assistance he can in his Christian course; to exhort, comfort, instruct him as much, and as far as his Christian experience will furnish him with; or else the same reward of grace the righteous man himself shall have, namely, eternal life, as God's gift, through Jesus Christ our Lord. (s) Misn. Zebachim, c. 1. sect. 1. 2, 3, 4. & 4. 6. &. 6. 7. & 7. 1, 2, 3, 4. Matthew 10:42 And whosoever shall give to drink unto one of these little ones,.... Our Lord gradually descends from prophets to righteous men, and from righteous men, to those of the lowest form and class among them; who have the least measure of grace, and share of spiritual light, and knowledge; who are outwardly the poorest, meanest, and most contemptible in the eyes of the world; and are little, even the least of saints, in their own esteem and account: whosoever takes notice but of "one" of these, receives him into his house, and gives him a cup of cold water only, is regarded, a phrase used to express the least favour, or benefit whatever. "So says (t) Maimonides, one that calls to his friend to dine with him, and he refuses, and swears, or vows, that he shall not enter into his house, nor will he give him to drink, טפת צונן "a drop of cold water", &c.'' Moreover, this is said to prevent any objection, on account of the mean and low condition persons may be in, to their relieving necessitous objects; for everyone is capable of doing this, and if they can do no more, it is accepted. Now whosoever takes notice of, and shows favour to the meanest of Christ's people, though it be but bestowing so small a benefit as a cup of cold water; yet, if it is done in the name of a disciple, or because that poor person is a disciple of Christ, verily, says Christ, I say unto you, he shall in no wise lose his reward: it will be observed another day by Christ, who takes what is done to the least of his brethren, as done to himself. The Jews say many things in praise of hospitality, to תלמיד חכם, "a disciple of a wise man"; and observe (u), that he that hospitably entertains such an one in his house, and causes him to eat and drink, and partake of the goods of his house, there is reason to believe, he shall be much more blessed than the house of Obed Edom was for the ark's sake, which neither ate nor drank with him; and which may be compared with this passage. (t) Hilchot Nedarim, c. 8. sect. 10. (u) T. Bab, Beracot, fol. 63. 2. & 64. 1. Messengers from John the Baptist Mat 11:1  And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.  Mat 11:2  Now when John had heard in the prison the works of Christ, he sent two of his disciples,  Mat 11:3  And said unto him, Art thou he that should come, or do we look for another?  Mat 11:4  Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:  Mat 11:5  The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.  Mat 11:6  And blessed is he, whosoever shall not be offended in me.  Mat 11:7  And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?  Mat 11:8  But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.  Mat 11:9  But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.  Mat 11:10  For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.  Mat 11:11  Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.  Mat 11:12  And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.  Mat 11:13  For all the prophets and the law prophesied until John.  Mat 11:14  And if ye will receive it, this is Elias, which was for to come.  Mat 11:15  He that hath ears to hear, let him hear.  Mat 11:16  But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,  Mat 11:17  And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.  Mat 11:18  For John came neither eating nor drinking, and they say, He hath a devil.  Mat 11:19  The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.  Woe to Unrepentant Cities Mat 11:20  Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:  Mat 11:21  Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  Mat 11:22  But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.  Mat 11:23  And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.  Mat 11:24  But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.  Come to Me, and I Will Give You Rest Mat 11:25  At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.  Mat 11:26  Even so, Father: for so it seemed good in thy sight.  Mat 11:27  All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.  Mat 11:28  Come unto me, all ye that labour and are heavy laden, and I will give you rest.  Mat 11:29  Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.  Mat 11:30  For my yoke is easy, and my burden is light.  Matthew 11:1 And it came to pass,.... In the course of things, and as before determined and resolved on, that when Jesus had made an end of commanding his twelve disciples; when he had given them a commission to preach the Gospel, had finished all his instructions he thought fit to give them, and orders he enjoined them, relating to that work; as where they should go, what they should say, how they should behave, and what treatment they should meet with; and had given them all proper advice and encouragement, he departed thence, from the place where he then was: he did not desist either from the ministry of the word, or from working of miracles, but went out into other parts of the country, to teach and to preach in their cities: meaning either in the cities of the Jews, or in the cities of his disciples; and these, either the cities they belonged to, from whence they came, namely, the cities of Galilee; for the disciples were Galilaeans, and in which parts Christ now was; or else the cities where he sent them to preach first, and then came himself, and confirmed their doctrine by his own ministry and miracles. Matthew 11:2 Now when John had heard in the prison,.... The person here spoken of is John the Baptist, the forerunner of Christ, who was now in the prison of Machaerus; being put there by Herod, for his reproving him for taking Herodias, his brother Philip's wife; and whilst he was there, an account was brought him by his own disciples, see Luk_7:18 of the works of Christ, the miracles he wrought; as the healing of the centurion's servant, the raising from the dead the widow's son of Nain, and the like; upon hearing of which, he sent two of his disciples, who might be the most prejudiced against Christ, because of the increase of his followers, and the decrease of their master's; and because he did not live such an austere life as John did; and who, notwithstanding all that they had heard, and their master had told them of Jesus, were not easily persuaded that he was the true Messiah. Moreover, two of them were sent, both because it was more honourable to Christ, and that they might be proper witnesses of what they saw and heard; and since it was not so much for himself, as for the sake of his disciples, that these messengers were sent. Matthew 11:3 And said unto him,.... By the disciples he sent; this was the message they came with, and this the question they were to ask, and did, art thou he that should come? A "periphrasis" of the Messiah, well known to the Jews; for he had been spoken of frequently in the prophecies of the Old Testament, as the Shiloh, the Redeemer, the Prophet, and King that should come; particularly, by this circumlocution, reference seems to be had to Hab_2:3. "It shall surely come", כי בא יבא, which may be rendered, "for he that cometh", or "is to come, shall come". So that the question in plain terms is, whether he was the Messiah? John could not be ignorant of this, who had seen the Spirit of God descending on him at his baptism, heard a voice from heaven, declaring him the Son of God; and had so often pointed him out to others, and had borne frequent testimonies that he was the Lamb of God, and bridegroom of his church: wherefore this question was put, not upon his own account, but his disciples, that they might have from the mouth of Christ a full and satisfactory answer, which would remove all their doubts and scruples, and attach them to Christ, now he was about to die, and leave them, than which nothing was more desirable to him. Though some have thought, that John's faith was somewhat slackened; and through his long imprisonment, he began to doubt whether he was the Messiah or not: and others have been of opinion, as particularly Dr. Lightfoot, that the reason of this message was, neither the ignorance and unbelief of John, or his disciples; but that John, with the rest of the Jews, having a notion of a temporal kingdom, and hearing of the mighty works of Christ, wonders that he himself was not delivered out of prison by him, grows impatient upon it, and asks, if he was the Messiah? And if he was, why did he suffer his forerunner and chief minister to lie in prison? or do we look for another, to release me, and set up this kingdom? Matthew 11:4 Jesus answered and said unto them,.... Not by an express declaration, that he was the Messiah that was to come, and they were not to look for any other; but he bids them go, and show John again, those things which ye do hear and see. Christ would have them go back to John in prison, and relate to him the doctrines which they had heard preached by him to the poor; and the miracles which they had seen with their own eyes, then wrought by him; as well as many others, which were attested to them by credible witnesses; for there were at that time about Christ, that had infirmities, plagues, and evil spirits, and that were blind, and he instantly cured them in their presence; see Luk_7:21. Matthew 11:5 The blind receive their sight,.... Our Lord here, has reference to several prophecies concerning the Messiah, in Isa_35:6 and which having their accomplishment in him, John and his disciples might easily and strongly conclude, that he was he that was to come, and that they should not look for another. The several things here mentioned, were not all done at this time, but were what these disciples had sufficient and authentic evidence of; sight was restored to the blind before them then; and no doubt they were informed of the two blind men, that had their eyes opened, Mat_9:30 and the lame walk; as did the man sick of the palsy, who was brought to him on a bed, carried by four men, but went away himself, with his bed upon his shoulders, Mat_9:2 the lepers are cleansed: as the poor man was, that was full of leprosy, and who was cured by Christ, by touching him, Mat_8:3 and the deaf hear; as did the man, into whose ears Christ put his fingers and said, Ephphatha, be opened, Mar_7:33 and the dead are raised: as were Jairus's daughter, Mat_9:18 and the widow's son of Nain, Luk_7:15 and the poor have the Gospel preached them; by "the poor" are meant, either the preachers of the Gospel; for so the words may be rendered, "the poor preach the Gospel": and such were the apostles of Christ; they were poor with respect to the things of this world; they were chiefly fishermen; and, with respect to human literature, they were unlearned men, had no stock or furniture of acquired learning, and were mean, abject, and contemptible, in the sight and opinion of men; and yet Christ called, qualified, and sent them forth to preach the Gospel. Or else, the hearers of it are designed; who were also the poor of this world, made a very low figure in life, and had but a small share of knowledge and understanding, and so were despised, and reckoned as cursed by the Scribes and Pharisees: or they were such, who were poor in spirit, or spiritually poor; who saw their spiritual poverty, bewailed and acknowledged it, and sought after the true riches of grace, and glory in Christ. Now these, as they had the Gospel preached to them more fully and clearly, with more power and authority, and so as it never was before or since, so they "received" it, as Tremellius from the Syriac reads the text, readily and willingly, joyfully and gladly, with faith and love; and were, as it may be also rendered, "evangelized" by it, or thrown into a gospel mould and frame: which may be said to be done, when a man has a spirit of liberty, in opposition to a spirit of bondage; when he lives by faith on Christ alone; when his comforts do not spring from his works, but from Christ; when the love and grace of God influence his repentance and obedience; when a man has a spirit of meekness and of love to the saints, is of a forbearing and forgiving spirit: when he is desirous of performing all duties both to God and man, and yet depends upon none of them, but upon Christ alone, for salvation. Matthew 11:6 And blessed is he whosoever shall not be offended in me. The Jews were offended at Christ's parentage and birth, at the poverty of his parents, and at the manner of his birth, by a virgin; and at the place of his birth, which they thought to be Galilee; at his education, because he had not learnt letters, and was brought up to a mechanical employment; at his mean appearance in his public ministry, in his own person, and in his attendants: his company and audience being the poorer sort, the more ignorant, and who had been loose and scandalous persons, publicans and sinners; at the doctrines he preached, particularly, which respected his own deity and eternity, the distinguished grace of God, and living by faith upon his flesh and blood. The disciples of John also were offended in him, because he and his disciples did not fast, and lead such an austere life as they and their master did; because of the meanness and obscurity of Christ's kingdom; the imprisonment of John, and the many reproaches, afflictions, and persecutions, which did, and were likely to attend a profession of Christ: this our Lord knew, and had a peculiar respect to them in these words; but happy are those persons, who, notwithstanding all these difficulties and discouragements, are so far from stumbling at Christ, and falling from him, that they heartily receive him and believe in him, make a profession of him, and hold it fast; greatly love, highly value, and esteem him, and are willing to part with all, and bear all for his sake: these are blessed, notwithstanding all their sufferings for him even now; they have spiritual peace, joy, and comfort in their souls, and shall be happy in the full enjoyment of him to all eternity. Matthew 11:7 And as they departed,.... That is, the messengers of John, Luk_7:24 when they returned to their master, to give an account to him of what they had heard and seen, Jesus began to say unto the multitudes concerning John; he took this opportunity before the whole company, who had heard what passed in conversation between him and the disciples of John, to say some things concerning his character and ministry: and which he did, partly to rectify and remove any wrong opinion they might have conceived of him, from this message of his, as if he had retracted his former sentiments concerning Christ, at least was wavering and doubtful about him; and partly, to put them in mind of their former zeal and attachment to John's ministry, when they went out in large bodies to attend upon it; and to revive a good opinion of him; and signifies, that they would do well to ask themselves, what views they had in attending on him, and how they came to grow indifferent to so great a man: and Christ, by giving an account of his character and office, confirms his own Messiahship; and this commendation of John, he chose to enter into, after the departure of his messengers, lest what he said of him should be interpreted as mere flattery: what went ye out in the wilderness to see? This refers to Mat_3:5 where we read, that great numbers from Jerusalem, Judea, and the country round about Jordan, went out into the wilderness of Judea, where John came preaching, to hear him, and be baptized by him; and our Lord asks, what was it that led such multitudes of them into the wilderness? What did they expect to see there? A reed shaken with the wind? This may either refer to John's gesture in preaching, who might wave to and fro as a reed does, when shaken by the wind; and Christ's question is, did ye go out only to see and observe the preacher's gesture, to see him move his body to and fro? Was it not to hear his doctrine, and receive benefit for your souls? And did you not? Wherefore, you ought still to retain a valuable respect for him. Or this may regard their opinion of him; and the sense of the interrogation is, when you first went out to him, did you take him to be an unstable, inconstant man? Like a reed shaken with every wind! If you did, you were mistaken; he was firm and stable in his sentiments and ministry, his preaching was not yea and nay, his doctrine was all of a piece; he stood to it, that he was not the Messiah, but his forerunner; the testimony he bore was always alike, consistent with himself, and he is the same man now he ever was. The Jews use this comparison of a man to a reed, in a sense just the reverse, and make it to signify constancy, and not inconstancy, as well as tenderness, in opposition to roughness, severity, and stubbornness. "Let a man (say they (w)) be always רך בקנה, "tender as a reed", and let him not be hard and stubborn as a cedar: when the four winds of the world go out, the reed goes and comes with them; and when the winds are still, the reed stands in its place.'' So they observe (x), that it is said, that "the Lord shall smite Israel, as a reed shaken in the water", 1Ki_14:15 which they interpret by way of blessing. "As a reed (say they) stands in a place of water, its body waves about, and its roots are many; and though all the winds in the world come and blow upon it, they cannot move it out of its place, but it goes and comes with them; and when the winds are still, the reed stands in its place.'' (w) Derech Eretz, fol. 18. 1. (x) T. Bab. Taanith, fol. 20. 1. Matthew 11:8 But what went ye out for to see?.... Since it cannot be thought it was to see the reeds in the wilderness blow to and fro by the wind, or a man like one of them, either in gesture or doctrine; was it to see a man clothed in soft raiment? In raiment made of soft materials, as fine wool, cotton, silk, &c. such as Mecaenos wore, and who was therefore called Malacinus (y): one finely dressed, and richly apparelled, draws the eyes of persons to him; but such an one is not to be expected in a wilderness: and if the Jews went to see such a person, they were greatly disappointed; for John's raiment was of camel's hair, undressed, and he had a leathern girdle about his loins; and as for his diet, it was locusts and wild honey: no, behold they that wear soft clothing, or, as Luke says, are "gorgeously apparelled"; to which he adds, and live delicately, are in kings' houses, or "courts"; not in a desert, where John came preaching, nor in a prison, where he now was: he was no light, inconstant, flattering person, as generally courtiers are; had he, he would not have been in a prison; it was for his uprightness and faithfulness, in reproving Herod the king, that he was in such a place and condition. Thus from his very garb and diet, his character is vindicated from the charge of levity and change. (y) Alex. ab Alex. Genial Dier. 1. 5. c. 18. Matthew 11:9 But what went ye out for to see?.... Since it was not any thing so mean as a shaking reed, or so grand as a man in gay clothing, pray what was it you went out to see? A prophet? This was the truth of the matter, they expected to see a prophet, and they believed he was one; this was the common voice of the people; all held John to be a prophet. This made Herod afraid to put him to death, and the Pharisees to speak against his baptism: now, though this was giving him a great character, to believe and own him to be a prophet, yet it did not come up to his full character. Yea, I say unto you, and more than a prophet; when they saw him, they saw not only a prophet, but one that was greater, and more excellent than any of the prophets that went before him: they prophesied of the Messiah at a distance, and in words not so clear, and easy to be understood; they spoke of him as to come, but he pointed him out with his finger, and declared that he was come; he saw him himself, and showed him to others; he saw the Spirit of God descending on him, and he himself baptized him; his office, as the harbinger of Christ, and the administrator of the ordinance of baptism to him, gave him a preference to all the prophets; and was such an one, as never any man was vested with but himself. Matthew 11:10 For this is he of whom it is written,.... Mal_3:1 Behold I send my messenger before thy face, which shall prepare thy way before thee. That these words belong לעולם הבא, to the world to come, or the times of the Messiah, that is, the Gospel dispensation, the Jews (z) themselves own; but as to the particular person meant by the "messenger", or "angel", because they are not willing to acknowledge the right person, are at the utmost loss. Jarchi makes him to be the angel of death, who is to destroy the wicked; Aben Ezra conjectures it may be Messiah the son of Joseph, who they fancy will come before Messiah the son of David. Kimchi thinks an angel from heaven is designed; and Abarbinel Malachi himself: but the more ancient sense of the synagogue was, that the same person is meant, as in Mar_9:5 under the name of Elijah the prophet; and some have thought, that Elijah the Tishbite himself, is intended; though others think, that some great prophet of equal degree with him, and who is called by his name, is what the prophecy has regard unto (a); which last is the true sense of the passage: nor should it be once called in question, when our Lord himself has applied it to John the Baptist; to whom the things said in it perfectly agree. He was an "angel", not by nature, but by office; a "messenger" sent by God, "before the face" of the Messiah; six months before him: such a space of time he was born before him; and such a space of time he entered on his public ministry before him; and "prepared" his "way before" him, by preaching the doctrine of repentance, administering the ordinance of baptism, pointing at the Messiah, and exhorting persons to believe on him. All which proves him to be, what Christ says he was, "more than a prophet". (z) Bemidbar Rabba, sect. 15. fol. 219. 4. (a) Vid. Pocock in Mal. iii. 1. Matthew 11:11 Verily I say unto you,.... What Christ had before said, he proved from a testimony of Scripture; what he was about to say depending on his word, he asseverates in the most solemn manner: among them that are born of women, there hath not risen a greater than John the Baptist. The phrase, "them that are born of women", is a "periphrasis", of men born into the world by ordinary generation; see Job_14:1 and the sense is, that of all the prophets that have been in the world, since the beginning of it, Moses himself not excepted, there has not been raised up by God a greater prophet than John, the first administrator of baptism; were but considered, the uncommonness of his birth, his being filled with the Holy Ghost from his mother's womb, his exemplary life, the excellency of his doctrine; and especially, his work and office, as the harbinger of Christ, and the preparer of his ways. Notwithstanding, he that is least in the kingdom of heaven, is greater than he; which is to be understood, not of Christ, who was younger in age, and a junior preacher, and less in the esteem of the Pharisees, being greater than he, in nature and office, nor of the saints in heaven, where he that was least, the meanest, and most abject, when on earth, is more happy than John, who was then in prison; nor of all the believers under the Gospel dispensation; but of the apostles of Christ, and the least among them, who were then the kingdom of heaven, or the visible Gospel church state. These had a better opportunity of conversing with Christ, and of seeing and hearing the things they did, than John had; they had the power of performing miracles, which John had not; were immediately sent forth by Christ, to preach the Gospel, and had a clearer insight into the truths of it, than John; especially, after the Holy Ghost was in such an extraordinary manner poured forth upon them, on the day of Pentecost; particularly after the death and resurrection of Christ, they were able to preach him, not only as come in the flesh, but as having suffered and died, and obtained eternal redemption: they could speak of his blood being shed, of his righteousness being wrought out, and of his sacrifice and satisfaction as made, which John could not; and besides, were more successful in the conversion of sinners, both Jews and Gentiles, than ever he was. The comparison does not lie so much between their persons, as their several different degrees of light and doctrine. Matthew 11:12 And from the days of John the Baptist until now,.... From the time that he began to preach, to the then present time, the kingdom of heaven, the Gospel, and the ministry of it, first by John, then by Christ and his apostles, suffereth violence; or "comes with force", and power upon the souls of men: it was attended with the demonstration of the Spirit, and of power; as appeared by its being the means of quickening persons that were dead in trespasses and sins; enlightening the blind; causing the deaf to hear; melting and softening hearts of stone; making, of enemies, friends to God and Christ; turning men from the power of Satan unto God; setting at liberty such as were slaves and vassals to their own corruptions; and, in a word, in being the power of God unto salvation, to many souls: and which was further seen, in the manner it did all this; suddenly, secretly, powerfully, and effectually, and yet not against the wills of men; and by such instruments as the apostles were, poor, sinful, mortal men; despised by the world, and attended with opposition and persecution: or "suffers violence"; which may be understood, either of the vast numbers, that pressed and crowded to hear the Gospel preached: great numbers followed John, when he first began to preach, and baptize: still a greater number followed Christ, some to hear his doctrine, others to see his miracles, others to behold his person, others out of selfish ends; and some behaved rudely and indecently: or of the ardour and fervency of spirit, which appeared in some, to the ministry of John and Christ, and in their desires and expectations of the kingdom of the Messiah: or of the Gospel's suffering violence by the persecutions of its enemies opposing and contradicting it, reproaching it, intimidating the professors of it, and seeking to take away the life of Christ, the great subject of it: and the violent take it by force; meaning either publicans, and harlots, and Gentile sinners; who might be thought to be a sort of intruders: or rather the same persons, as being powerfully wrought upon under the ministry of the Gospel; who were under violent apprehensions of wrath and vengeance, of their lost and undone state and condition by nature; were violently in love with Christ, and eagerly desirous of salvation by him, and communion with him; and had their affections set upon the things of another world: these having the Gospel preached to them, which is a declaration of God's love to sinners, a proclamation of peace and pardon, and a publication of righteousness and life by Christ, they greedily catched at it, and embraced it. Matthew 11:13 For all the prophets and the law prophesied until John. These words are to be considered in connection with Mat_11:11 and are a further proof of John's being greater than any of the prophets; because all the inspired writers and prophets, who were before him, prophesied of the Messiah as to come; and either spoke of him in obscure terms, or represented him under dark shadows and figures: whereas John spake of him as already come, and in plain terms, and directed to his very person; and since his time, there have been no prophecies concerning the Messiah and his kingdom; vision and prophecy are now sealed up; all which are acknowledged by the Jews themselves, who (b) say, כל הנביאים כולז לא נתנבאו אלא לימות המשיח, "all the prophets did not prophesy but to, or of the days of the Messiah". This was the subject, and these the limits of their prophecies; for they own (c), that "from the day that the temple was destroyed, מן הנביאי בטילה נבואה, "prophecy was taken away from the prophets".'' Since that time, they confess they have had no prophet (d), and that they are not able to observe their signs. (b) T. Bab. Beracot, fol. 34. 2. Sabbat, fol. 63. 1. Sanhedrim, fol. 99. 1. (c) T. Bava Bathra, fol. 12. 1. (d) Abarbinel in Dan. fol. 63. 4. Matthew 11:14 And if ye will receive it,.... The words carry in them some suspicion of unbelief and hardness of heart, as though they would not receive it: however, whether they would or not, it was a certain truth, that this same person, "John the Baptist", is Elias, which was for to come; who was appointed by God to come, and was prophesied of Mal_4:5 that he should come; and even according to the doctrine of the Scribes and Rabbins, he was expected to come before the Messiah; only they in general thought that Elijah the Tishbite, in person, was meant; though some, as before observed (e), were of opinion, that some great prophet equal to Elijah, and endued with the same spirit, is intended; and which is true of John the Baptist, who came "in the Spirit" and "power" of Elias, Luk_1:17. And, as it was usual with the Jews (f), to call Phinehas by the name of Elias, and Elias Phinehas, because of his zeal for the Lord of hosts; for the same reason may John be called by the same name, there being a great resemblance between Elias and him; in their temper and disposition; in their manner of clothing, and austere way of living; in their very great piety and holiness; in their courage and integrity, in reproving vice; and in their zeal and usefulness in the cause of God, and true religion: in respect to which, Christ must be here understood, when he affirms John to be Elias; not Elias in person, but he that was intended by Elias, that was said should come: hence here is no contradiction to the words of the Baptist, in Joh_1:21 when he says, that he was not Elias; for the Jews, who put the question to him, whether he was Elias, or not? meant whether he was Elias in person, Elias the Tishbite, or not; and so John understood them, and very honestly and sincerely replies, he was not: but he does not deny that he was intended by this Elias, that was prophesied should come; yea, he says such things as might induce them to believe he was that person; hence, Christ, and he, say nothing contrary to, and irreconcilable, as the Jew (g) suggests, with each other. (e) Vid. Pocock. not. in porta Mosis, p. 219. (f) Baal Hatturim in Num. xxv. 12. Kimchi in 1 Chron. ix. 20. Targum Jon. in Exod. vi. 18. (g) R. Isaac Chizzuk Emuna, par. 1. c. 39. & par. 2. c. 15. Matthew 11:15 He that hath ears to hear, let him hear. A way of speaking used by Christ, when anything serious, and of great importance, was delivered; and which required attention, and was not easily understood: and such were the several things he had mentioned in this context; as that John was more than a prophet, more excellent than all the prophets; that the law and prophets were now at an end, and that John was Elias; which things, if rightly understood, would serve greatly to settle their judgment, with respect to himself as the Messiah: but his words imply, that everyone had not spiritual ears and understandings, to hear and take in things of such an high nature, and excellent use; none but those to whom they were given; and such ought to attend to them, and, seriously weigh and consider the importance of them. The phrase is to be met with in Jewish writings, where it is thus expressed (h); ""He that hears let him hear, and he that understandeth let him understand";'' See Mat_13:43. (h) Zohar in Num. fol. 60. 3. Matthew 11:16 But whereunto shall I liken this generation? The men of that age, the stubborn and perverse Jews; who were pleased with nothing, with no man's ministry, neither with John's, nor with Christ's, but found fault with whatever they heard, or saw done: it is like unto children sitting in the markets, and calling to their fellows: that is, the case of such persons may be fitly represented by children in a public market, calling to their companions, to pipe or mourn with them, and who are so morose and sullen as to do neither: for the men of that generation, are not the good natured children, that called to their fellows, and were willing to join in innocent diversions and exercises; but rather John the Baptist, Christ and his disciples, who may be compared to "children", for their harmlessness and simplicity; and are represented as "sitting in markets", places of concourse, where much people met together; which may intend the synagogues and temple, and other public places, which they made use of to publish their doctrines in, to preach to, and exhort the people; and as "calling to their fellows", to their contemporaries, to those of their own nation, by the external ministry of the word. Matthew 11:17 And saying, we have piped unto you, and ye have not danced,.... The allusion is to Jewish children, who having seen their parents and friends at their festivals and weddings, some play upon the pipe, and others dance to them, mimicked the same in their diversions; and also having observed, at funerals, the mourning women, making their doleful ditties, and others answering to them, acted the part of these persons, expecting their fellows would make their responses, but did not: hence the complaint, we have mourned unto you, and ye have not lamented. The different characters of John and Christ, are here set forth, by "piping" and "mourning". The character and ministry of Christ and his disciples, by "piping"; by which is meant, the clear, comfortable, and joyful ministry of the Gospel; which is delightful music to a sensible sinner; and may be compared to it, for distinction of sounds, harmony, and agreement, being charming and delightful; its notes are all grace, mercy, love, liberty, peace, pardon, righteousness, and free salvation; and it is very powerful and engaging, it quickens and animates, attracts, allures and charms. The character and ministry of John, is signified by "mourning": his life was a very austere one; he and his disciples fasted oft; he appeared in a very coarse habit; his speech was rough, his voice thundering: his doctrine was the doctrine of repentance, and he used very severe threatenings, in case of impenitence: on the other hand, by the "fellows" to whom they piped, or ministered, in their different ministrations, are meant, the Scribes and Pharisees; who were neither affected to, nor with, either of them: as for John, he was too austere for them; they did not like his garb, nor his diet; nor did his doctrine, or baptism please them; nor were they wrought upon, or brought to repentance by his ministry; they did not lament, weep, or shed one tear, but sat unmoved, like stocks and stones, under those awful striking discourses, on mournful subjects, delivered by him: nor were they pleased with the free conduct, and pleasant conversation of Christ; nor did they dance, or rejoice, at the good news and glad tidings of grace, and salvation, which were brought by him: of such froward, peevish spirits they were, that neither John, nor Christ, could please them: they were a true picture and emblem of many persons, who like neither law nor Gospel, but are morose, sullen, and quarrelsome, let them hear what they will; as Solomon says, "If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest", Pro_29:9. Upon which the Talmudists (i) comment, and illustrate it in this manner, and produce a proverbial saying, much like this in the text. "Says God, I was angry with Ahaz, and I delivered him into the hands of the kings of Damascus; he sacrificed and burnt incense to their gods, 2Ch_28:22. I played with Amaziah, and I gave the king of Edom into his hands; he brought their gods and worshipped them, 2Ch_25:14. Says R. Papa, this is what men say, or it is a common proverb, בכיי ליה למר דלא ידע חייכי ליה למר דלא ידע, "they weep to a man who takes no notice of it, they laugh to a man who does not observe it"; woe to that man, who knows not the difference between good and evil.'' (i) T. Bab. Sanhedrim, fol. 103. 1. Matthew 11:18 For John came neither eating nor drinking,.... This and the following verse are an explanation of the foregoing "parable"; and this shows, that John and his disciples are the persons that mourned, of which his austere life was a proof: for when he "came", being sent of God, and appeared as a public preacher, he was "neither eating nor drinking"; not that he did not eat or drink at all, otherwise he could not have lived, and discharged his office: but he ate sparingly, very little; and what he did eat and drink, was not the common food and drink of men; he neither ate bread nor drank wine, but lived upon locusts and wild honey; he excused all invitations to people's houses, and shunned all feasts and entertainments; he abstained from all free and sociable conversation with men, in eating and drinking: and though the Scribes and Pharisees pretended to much abstinence and frequent fastings, yet they did not care to follow his very severe way of living, and lament, in answer to his mournful ditty; but in a calumniating way, they say he hath a devil; is a demoniac, a madman, one that is unsociable and melancholy; under a delusion of Satan, and influenced by him to abstain from proper food and company of men, under a pretence of religion. Matthew 11:19 The son of man came eating and drinking,.... Meaning himself, who ate and drank as men usually do, lived in the common way of life, was free and sociable, went to feasts, entertainments, and weddings, when he was invited; and was affable, courteous, and friendly in his deportment, to all men; and they say, behold a man gluttonous, a voracious man, an epicurean, one that indulges his appetite to a very great degree, and in a scandalous manner; a winebibber, a common tippler, one that drinks to excess; whom the Rabbins call (k), גרגרן, who is one, they say, that drinks up his cup at one draught; one that is given to wine, and is greedy of it: a friend of publicans and sinners; such as are openly and notoriously wicked; and loves their company, for the sake of tippling with them; and encourages them in their revelling and drunkenness; a very black charge this! But wisdom is justified of her children; either the wisdom of God, in making use of ministers of a different disposition and deportment, whereby some are gained, and others left inexcusable: or the Gospel, in which there is such a display of divine wisdom, which is vindicated from the charge of licentiousness, by the agreeable lives and conversations of the children of God: or rather Christ himself, who is the wisdom of God; and in whom are hid all the treasures of wisdom and knowledge; who, however he may be traduced by ignorant and malicious men, yet will be acquitted from all such charges, as here insinuated, by all the true sons of wisdom; or by such, who are made wise unto salvation. We may learn from hence, that no sort of preachers and preaching will please some men; that the best of Gospel ministers may be reproached as libertines, or madmen; and that they will be sooner, or later, justified and cleared from all such aspersions. (k) T. Bab. Pesachim, fol. 86. 2. Betza, fol. 25. 2. Matthew 11:20 Then began he to upbraid the cities,.... When he had sent forth his disciples to preach, and had been in these several cities hereafter mentioned himself, and had taught and preached in them, and confirmed his doctrine by many wonderful works; when he had observed how ill they had used both John and himself, representing the one as having a devil, and the other as a licentious person; when they could not be pleased with the ministry of the one, nor of the other, he very seasonably and righteously began to reproach them with their ungenerous treatment of him, their ingratitude to him, their unbelief in him, the hardness and impenitence of their hearts; which could not be moved to repent of their evil ways, and believe in him, and acknowledge him as the Messiah, by all the instructions he gave them, and miracles he wrought among them: for the cities he has a view to, were such, wherein most of his mighty works were done; the most for number, and the greatest in their kind; as particularly at Capernaum; where he cured the centurion's servant, recovered Peter's wife's mother from a fever, healed the man sick of a palsy, raised Jairus's daughter from the dead, made whole the woman that had a bloody issue, opened the eyes of two blind men, and cast out a devil from a dumb man, possessed with one: all these, and more, he did in this one city, and therefore he might justly upbraid them, because they repented not: not because they did not commend him, and speak well of his works, for he sought not his own glory, but their good: all he did was, in order to bring men to repentance of their sins, and faith in himself, that they might be saved. Matthew 11:21 Woe unto thee, Chorazin!.... Though many of Christ's mighty works were done in this place, yet mention is made of it no where else, but here; whether it was a single city, or a country, is not easy to determine: the word חורשין, "Chorasin", signifying "woody places", Dr. Lightfoot (l) conjectures it might include Cana, in which Christ wrought his first miracle, and a small adjacent country, situated in a wood, and be so called from thence; and Origen (m) reads it, χορα ζιν, "the region of Zin": woe unto thee, Bethsaida! This was the city of Andrew and Peter; see Gill on Joh_1:44; so that as bad as it was, some persons were called out of it by the grace of God, and to the high office of apostleship; and which makes that grace in such the more distinguishing: for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. These words are to be understood in a popular sense, as Grotius observes, and express what was probable, according to an human judgment of things; and the meaning is, that if the inhabitants of Tyre and Sidon had had the advantages of Christ's ministry, and of seeing his miracles, as the inhabitants of Chorazin and Bethsaida had, it looks very likely, or one would be ready to conclude, especially from many coming out of these parts, to attend on Christ's ministry, Mar_3:8 and from the conversion of some of them in after times, Act_21:3 they would have repented of their sins; at least, in an external way, signified by sackcloth and ashes, which were outward signs of repentance; see Isa_58:5. And which, if it had been only performed in such a manner by the inhabitants of Chorazin and Bethsaida, would have saved them from temporal judgments, which their sins now called for. The words are an hyperbolical exaggeration of the wickedness of those cities, like to Eze_3:5 showing, that they were worse than the Tyrians and Sidonians; an Heathenish and idolatrous people, who lived very profligate and dissolute lives, in all intemperance, luxury, and impiety; and therefore would be punished in a severer way: neither this passage, nor what follows, can be any proof of God's giving sufficient grace to all men alike, which in some is effectual to conversion, and in others not, but of the contrary; since the men of Tyre and Sidon had not the same means, or the same grace, as the inhabitants of the other cities, if the mighty works done among them are to be called so; or that man has a power to repent of himself, in a spiritual and evangelical way; or that outward means, as doctrines and miracles, are sufficient to produce such a repentance, without efficacious and unfrustrable grace; since only an outward repentance is here supposed, such as that of Ahab, and of the Ninevites. (l) Chorogr. Cent. in Matth. p. 84. Vol. 2. (m) Philocalia, p. 109. Matthew 11:22 But I say unto you,.... What may be depended upon as true, and which shall certainly come to pass, however the inhabitants of these cities might flatter themselves; or in whatsoever light they might look upon their neighbours, the Tyrians and Sidonians; and fancy themselves to be the favourites of heaven, and these as the most execrable of creatures; it shall be more tolerable for Tyre and Sidon at the day off judgment, than for you. Their punishment in another world will be more mild and moderate; they will not have such severe stings of conscience, nor have reason to make such bitter reflections on themselves, as those will who have had the advantages of a Gospel revelation: all sins are not alike, nor will the punishment of them be the same; there will be degrees of torments in hell, and which the justice of God requires. These words suppose, that the men of Tyre and Sidon will be punished for their many abominable sins, committed against the law and light of nature; but that the inhabitants of Chorazin and Bethsaida, having rejected the Messiah, and the doctrines of the Gospel, against all the evidence of miracles, and convictions of their own minds, and probably sinned the sin against the Holy Ghost; as their sins are aggravated, their condemnation will be the greater, and their punishment the more intolerable. Matthew 11:23 And thou Capernaum,.... This city is singled out from all the rest, and spoken to particularly, because of its peculiar advantages: which art exalted unto heaven; which has respect to the very great privileges this place enjoyed, it being the city where Christ chose to dwell, and for a time fixed his abode in; where he first began to preach, and where such a train of miracles were done; a particular enumeration, of which has been before given: as also it may refer to the situation of the place, which was very high and lofty, so that it seemed to reach unto heaven; for the account that R. Benjamin Tudelensis (n) gives of it is, that "Capernaum, which is, by interpretation, "the village of comfort", at first sight looks to be מקום על כרמלי, "a place higher than Mount Carmel".'' And Nonnus on Joh_6:59 calls it, βαθυκρηπιδι χαφαρναουμ which the interpreter renders, the land of "Capernaum founded on high". But notwithstanding all this, shalt be brought down to hell; meaning, it should be attended with very humbling providences, be reduced to a very low condition, see Isa_14:15 be destroyed and laid waste, as a city, as it was in the times of Vespasian; and the inhabitants of it not only punished with temporal, but everlasting destruction; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. The sense of these words is the same with that of Mat_11:22 only this may be observed, that whereas Capernaum was superior in privileges and advantages than the other cities, and yet acted the vile and ungrateful part it did; so that its impenitence and unbelief were the more aggravated; hence a still viler set of men are pitched upon, even the men of Sodom, to make the comparison of them with: for as wicked as the men of that place were, who were so infamous for their unnatural lusts; yet if they had enjoyed such a ministry as Christ's, and had had such miracles wrought among them, for the attestation of the doctrines taught them, in all human probability they would have repented of their flagitious crimes; at least in an external way, in such a manner as to have escaped that dreadful judgment, which laid their city, and several adjacent ones, in ashes; and so would have continued a city until this day. The phrase remained is Jewish, and is used of Sodom by the Rabbins, who say (o), that "Abraham was "ninety nine" years of age when he was circumcised, and then was the overthrow of Sodom; which was "fifty one" years, after the generation of the division (of the people and languages), and near "fifty two" years; but "Zoar remained" one year, ישוב סדום אחר, "after Sodom remained".'' According to the Jews, it stood but fifty two years at most (p): and they have a notion, that Sodom and Gomorrha will be built again in the future state (q), or world to come, the times of the Messiah. (n) Itinerarium, p. 37. (o) Juchasin, fol. 8. 1. (p) T. Bab. Sabbat, fol. 11. 2. & Gloss. in ib. Jarchi in Gen. xix. 20. (q) Shemot Rabba, sect. 15. fol. 101. 3. Matthew 11:24 But I say unto you,.... Capernaum, and the inhabitants thereof, as before, to Chorazin and Bethsaida. It shall be more tolerable for the land of Sodom, in the day of judgment, than for thee: though the punishment of the men of Sodom will be very great, their iniquities being horribly dreadful and enormous, yet more easy to be borne than the vengeance, which, in the last and general judgment, will fall upon such, who have had the means of grace, and have despised them; especially such as had the personal presence, ministry, and miracles of Christ among them, as the Capernaites had. Such a way of expressing and setting forth the severer punishment of others, by that of Sodom, is not unusual in the Old Testament; see Lam_4:6 nor in Jewish writers, who say (r), that "the Israelites were fit for, or deserved, חמור מעונש סדום לעונש יותר, "a far more heavy punishment than the punishment of Sodom": because they abounded with prophets, rising early, and sending them, but they did not hearken; whereas Sodom had no hands stayed on her, or prophets to warn them.'' (r) Tzeror Hammor, fol. 82. 1. Matthew 11:25 At that time Jesus answered, and said,.... The time referred to is, when the disciples returned to him, and gave him an account of the success of their ministry, Luk_10:17 who say nothing of the conversion of sinners, but of the spirits being subject to them; and may also refer to the several things spoken of in the context: it was at that time when Christ spoke to the multitude about John, and the excellency of his ministry, which yet was ineffectual to great numbers, who for a while attended on it; and when he took notice to the people, how he himself, as well as John, was rejected and vilified by the Pharisees, and received by publicans and sinners; and when he upbraided Chorazin, Bethsaida, and Capernaum, for their impenitence and unbelief: taking occasion from hence, he "answered and said"; an Hebrew way of speaking, used when nothing goes before, to which what is said can be an answer; see Job_3:2. I thank thee, 0 Father, Lord of heaven and earth. This is an address to God, by way of thanksgiving; glorifying and praising him, confessing and acknowledging his wisdom, power, grace, and goodness, discovered in the things he after mentions: so far was he from being discouraged and dejected at the poor success of the Seventy: at his ill treatment by the Pharisees; and at the general impenitence and unbelief of the cities, where he preached and wrought his miracles; that he is abundantly thankful, and admires the distinguishing grace of God in the calling of a few in those places. This address is made to God as a "Father", as his Father, his own Father; for he was the only begotten of him, and dearly beloved by him: this epithet he makes use of, to show the near relation he stood in to him, and the freedom he could use with him: he also addresses him as "the Lord of heaven and earth"; he being the maker, upholder, and governor of both, and which he fills with his presence; the one is his throne, and the other is his footstool. This he mentions to show the sovereignty of his Father, in the conversion of men; and that it was not for want of power in him, that there were no more wrought upon under the ministry of John, himself, and his disciples. The things he expresses his thankfulness for, follow; because thou hast hid these things from the wise and prudent. The "things" he means are the doctrines of the Gospel; such as respect himself, his person, as God, and the Son of God; his office, as Messiah, Redeemer, and Saviour; and the blessings of grace, righteousness, and salvation by him. The persons from whom these things were hid, are "the wise and prudent"; in things worldly, natural, and civil; men of great parts and learning, of a large compass of knowledge, having a considerable share of sagacity, penetration, and wisdom; or, at least, who were wise and prudent in their own conceits, as were the Scribes and Pharisees, and the schools of Hillell and Shammai, the two famous doctors of that day: and indeed the people of the Jews in common were so; who thus applaud themselves at the eating of the passover every year, and say, כלנו חכמים כלנו נבונים כלנו יודעים את התורה, "we are all wise, we are all prudent, we all understand the law" (s); the same is elsewhere (t) said of all Israel; in their opinion they were so, yet the things of the Gospel are hidden from them. God may be said to "hide" these things, when either he does not afford the outward revelation of the Gospel; or, if he does, it is given forth in parables, or he does not give along with it the light of his Spirit and grace, but leaves men to their own darkness and blindness; so that they cannot see, perceive, and understand the beauty, glory, excellency, and suitableness of the doctrines of it. Now, when Christ confesses this, or gives thanks to God for it, it is a declaration that God has done so, and denotes his acquiescence in it; and is not properly a thanksgiving for that; but rather, that forasmuch as he has thought fit, in his infinite wisdom, to take such a method, he has been pleased to make a revelation of these things to others; and hast revealed them unto babes; foolish ones, comparatively speaking, who have not those natural parts, learning, and knowledge others have, that wisdom and prudence in worldly and civil things; and are so in their own account, and in the esteem of the world; and who are as babes, helpless, defenceless, and impotent of themselves, to do or say anything that is spiritually good, and are sensible of the same: now to such souls God reveals the covenant of his grace, Christ, and all the blessings of grace in him, the mysteries of the Gospel, and the unseen glories of another world. The veil of darkness and ignorance is removed from them; spiritual sight is given them; these things are set before them; they see a glory and suitableness in them; their desires are raised after them; their affections are set on them; their hearts are impressed with them; and they are helped to view their interest in them. The Jews themselves have a notion, that in the days of the Messiah, children and babes shall have knowledge of divine things. "Says Simeon ben Jochai (u), it is not the pleasure of God that wisdom should be so revealed to the world; but when it is near the days of the Messiah, even רביי דעלמא, "little children", or the "babes that are in the world", shall find out the hidden things of wisdom, and know thereby the ends, and the computations of times; and at that time it shall be revealed to all:'' and there is more truth in what they own elsewhere (w), than they themselves are aware of, when they say, that "from the day that the temple was destroyed, prophecy has been taken away from the prophets, and given ולתינוקות לשוטים, "to fools and babes".'' (s) Haggada Shel Pesach, p. 5. Ed. Ritangel. (t) Tzeror Hammor, fol. 135. 1. (u) Zohar in Gen. fol. 74. 1. (w) T. Bab. Bava Bathra, fol. 12. 2. Matthew 11:26 Even so, Father, for so it seemed good in thy sight. Or, "so is the good will", or "pleasure before thee": thus, רצון מלפניך יהי, "let it be the good will before thee", or "in thy sight, O Lord", is a phrase often to be met with in the Jews' forms of prayer (x). Here the word designs the sovereign counsel and purpose of God, to which, and to which only, our Lord refers the different dispensations of God towards the sons of men: this is a reason which ought to satisfy everyone, and is better than ten thousand others that can be thought of, or devised by men. This difference among men, with respect to the Gospel revelation, cannot be owing to natural sagacity, prudence, and penetration; for these things are with those from whom it is hid; nor to any worthiness in those to whom it is revealed; for they are the poor, the base, the foolish things of this world, and even things that are not; nor to any foresight of their making a better use and improvement of such a revelation, but to the good will and pleasure of God only. (x) Seder Tephillot, fol. 4. 2. & 5. 1. & passim. Ed. Amsterdam. Matthew 11:27 All things are delivered unto me of my Father,.... This is to be understood of Christ, as mediator; for, as God, nothing was delivered to him; he had all things, all perfections, power, and glory his Father has; and is to be considered in the utmost extent: all persons are delivered to him, angels and men; good angels are delivered to him, to be confirmed in him, as their head, and to be made use of by him; spirits, evil spirits, which were subject to his disciples, are under him, and at his command and disposal; and their subjection to his disciples is owing to his power over them, which he communicated to them; all the elect of God are delivered to him, to be kept and saved by him; all the babes and little ones, to whom it was the Father's will to reveal the mysteries of grace, were his care and charge; all power in heaven, and in earth, are given unto him; and all the treasures of wisdom and knowledge are hid with him, which are distributed to any of the sons of men; all the blessings of grace, and the promises of the everlasting covenant, and all the glory and happiness of his people, are put into his hands: and no man knoweth the Son, but the Father; the transcendent glories and perfections of his nature, as the Son of God; nor the whole of his work and office, as mediator: or all that is committed to his charge, as such: all that he was to do, and suffer, for his people; all that he had done for them, and should communicate to, and bestow upon them. Neither knoweth any man the Father, save the Son; his essence and glory, his mind and will, his purposes and decrees, his counsels and covenant; the grace and love of his heart to his chosen people; what he has prepared and laid up for them, and will make them partakers of to all eternity; and he to whomsoever the Son will reveal him; both himself, and his Father, and the grace and glory of each, which he does by his Spirit; who is a Spirit of wisdom and revelation in the knowledge of him; and which entirely depends on his own sovereign will and pleasure. Matthew 11:28 Come unto me,.... Christ having signified, that the knowledge of God, and the mysteries of grace, are only to be come at through him; and that he has all things relating to the peace, comfort, happiness, and salvation of men in his hands, kindly invites and encourages souls to come unto him for the same: by which is meant, not a local coming, or a coming to hear him preach; for so his hearers, to whom he more immediately directed his speech, were come already; and many of them did, as multitudes may, and do, in this sense, come to Christ, who never knew him, nor receive any spiritual benefit by him: nor is it a bare coming under the ordinances of Christ, submission to baptism, or an attendance at the Lord's supper, the latter of which was not yet instituted; and both may be performed by men, who are not yet come to Christ: but it is to be understood of believing in Christ, the going of the soul to him, in the exercise of grace on him, of desire after him, love to him, faith and hope in him: believing in Christ, and coming to him, are terms synonymous, Joh_6:35. Those who come to Christ aright, come as sinners, to a full, suitable, able, and willing Saviour; venture their souls upon him, and trust in him for righteousness, life, and salvation, which they are encouraged to do, by this kind invitation; which shows his willingness to save, and his readiness to give relief to distressed minds. The persons invited, are not "all" the individuals of mankind, but with a restriction, all ye that labour, and are heavy laden; meaning, not these who are labouring in the service of sin and Satan, are laden with iniquity, and insensible of it: these are not weary of sin, nor burdened with it; not do they want or desire any rest for their souls; but such who groan, being burdened with the guilt of sin upon their consciences, and are pressed down with the unsupportable yoke of the law, and the load of human traditions; and have been labouring till they are weary, in order to obtain peace of conscience, and rest for their souls, by the observance of these things, but in vain. These are encouraged to come to him, lay down their burdens at his feet, look to, and lay hold by faith on his person, blood, righteousness, and sacrifice; when they should enjoy that true spiritual consolation, which could never be attained to by the works of the law. And I will give you rest; spiritual rest here, peace of conscience, ease of mind, tranquillity of soul, through an application of pardoning grace, a view of free justification by the righteousness of Christ, and full atonement of sin by his sacrifice; and eternal rest hereafter, in Abraham's bosom, in the arms of Jesus, in perfect and uninterrupted communion with Father, Son, and Spirit. The Jews say (y), that מנוחת תורה, "the law is rest"; and so explain Gen_49:15 of it: but a truly sensible sinner enjoys no rest, but in Christ; it is like Noah's dove, which could find no rest for the soles of its feet, until it returned to the ark; and they themselves expect perfect rest in the days of the Messiah, and call his world מנוחה, rest (z). (y) Tzeror Hammor, fol. 39. 3. (z) Tzeror Hammor, fol. 150. 2. Matthew 11:29 Take my yoke upon you,.... The phrase is Rabbinical. The Jewish doctors often speak (a) of עול מלכות שמים, "the yoke of the kingdom of heaven", and of persons taking it upon them; and which they exhort to, and express in much such language as here (b); קדישא קבילו עלייכו עול מלכותא, "take upon you the yoke of the holy kingdom", every day. They distinguish this from the yoke of the law, and say (c). "a man must first take upon him the yoke of the kingdom of heaven, and after that take upon him the "yoke" of the commandment.'' Their sense I take to be this, that a man must first make a profession of his faith in the God of Israel, and then live conformably to his law: agreeably to this, Christ exhorts such persons who come to him for rest and happiness, to profess their faith in him, to embrace the doctrines of the Gospel, to submit to his ordinances, and to walk according to those laws, commands, and orders, which he, as king of saints, has made, and requires obedience to: so those who come to him for life, and believe in him, as the Saviour of their souls, though they are not to trust in, and depend upon any duties performed by them; yet they are not to sit still, or lay aside the performance of good works, or live a licentious course of life, but are always to be doing the will and work of their Lord. And this he calls "his yoke", in distinction from the yoke of the law of Moses, and of the traditions of the elders. And learn of me, for I am meek, and lowly in heart: respect seems to be had to Zec_9:9 where such characters as these are given of the Messiah. The meekness, humility, and lowliness of Christ appear in his assumption of human nature; in his subjection to his Father; in the whole of his deportment and conversation among men; in his submission to the ordinance of baptism; in the whole course of his obedience to God, and in his sufferings and death: and he is to be imitated herein, by all his followers, who may learn many excellent things from his example, as well as from his doctrine; and particularly, that whereas, though he was so great a person, yet condescended to perform every duty with readiness and cheerfulness, his disciples should not think it below them to conform to every ordinance of his, to every branch of his will; for he has set them an example, that they should tread in his steps, and walk even as he has walked. There never was such an instance of humility, and lowliness of mind, as Christ; nor is there any example so worthy of our imitation as his. The Jews have a saying (d), "for ever let a man ענוותן כהילל, "be meek as Hillell", and let him not be wrathful as "Shammai":'' which two men were presidents of their universities about the times of Christ. But our Lord says, "learn of me", not of "Hillell", or any of your doctors, and ye shall find rest unto your souls; referring to Jer_6:16 and which shows the rest he speaks of in the preceding verse, to be not a corporal, but a spiritual one; and which is to be enjoyed "in", though not "for" the observance of Christ's commands; whose "ways are ways of pleasantness, and all" whose "paths are peace". (a) T. Hieros. Beracot, fol. 4. 1. Bab. Beracot, fol. 61. 2. Zohar in Lev. fol. 46. 4. Caphtor, fol. 44. 2. Tzeror Hammor, fol. 2. 2. (b) Zohar in Num. fol. 51. 2. Caphtor, fol. 48. 2. (c) Misn. Beracot, c. 2. sect. 2. T. Hieros. Beracot, fol. 4. 2. (d) T. Bab. Sabbat, fol. 30. 2. Matthew 11:30 For my yoke is easy, and my burden is light. Christ calls a profession of faith in him, and subjection to his ordinances, a yoke, in allusion to the law of Moses, and in distinction from it; and a "burden", with respect to the very heavy ones the Scribes and Pharisees laid upon the shoulders of the people, obliging them to a strict observance of them; though of a different nature from either of them; "for his commandments are not grievous", hard and heavy to be borne, as their's were, but "easy and light": not that they are so to unregenerate men, or are easily performed by the strength of nature, and power of men's free will: but they are good and amiable, and lovely in their own nature, and are cheerfully complied with, and abundance of spiritual pleasure and delight is enjoyed in them by believers, when they have the presence of God, the assistance of his Spirit, and the discoveries of his love. Moreover, the commands of Christ, and the ordinances of the Gospel, are so in comparison of the law of Moses; which required perfect obedience, but gave no strength to perform, and threatened with condemnation and death, in case of the least failure; and of the numerous, and some very severe rites and usages of the ceremonial law; and of the bulky and heavy traditions of the elders, and ordinances of men. Jesus Is Lord of the Sabbath Mat 12:1  At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.  Mat 12:2  But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.  Mat 12:3  But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;  Mat 12:4  How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?  Mat 12:5  Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?  Mat 12:6  But I say unto you, That in this place is one greater than the temple.  Mat 12:7  But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.  Mat 12:8  For the Son of man is Lord even of the sabbath day.  A Man with a Withered Hand Mat 12:9  And when he was departed thence, he went into their synagogue:  Mat 12:10  And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.  Mat 12:11  And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?  Mat 12:12  How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.  Mat 12:13  Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.  Mat 12:14  Then the Pharisees went out, and held a council against him, how they might destroy him.  God's Chosen Servant Mat 12:15  But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;  Mat 12:16  And charged them that they should not make him known:  Mat 12:17  That it might be fulfilled which was spoken by Esaias the prophet, saying,  Mat 12:18  Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.  Mat 12:19  He shall not strive, nor cry; neither shall any man hear his voice in the streets.  Mat 12:20  A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.  Mat 12:21  And in his name shall the Gentiles trust.  Blasphemy Against the Holy Spirit Mat 12:22  Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.  Mat 12:23  And all the people were amazed, and said, Is not this the son of David?  Mat 12:24  But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.  Mat 12:25  And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:  Mat 12:26  And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?  Mat 12:27  And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.  Mat 12:28  But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.  Mat 12:29  Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.  Mat 12:30  He that is not with me is against me; and he that gathereth not with me scattereth abroad.  Mat 12:31  Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.  Mat 12:32  And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.  A Tree Is Known by Its Fruit Mat 12:33  Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.  Mat 12:34  O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.  Mat 12:35  A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.  Mat 12:36  But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.  Mat 12:37  For by thy words thou shalt be justified, and by thy words thou shalt be condemned.  The Sign of Jonah Mat 12:38  Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.  Mat 12:39  But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:  Mat 12:40  For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.  Mat 12:41  The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.  Mat 12:42  The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.  Return of an Unclean Spirit Mat 12:43  When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.  Mat 12:44  Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.  Mat 12:45  Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.  Jesus' Mother and Brothers Mat 12:46  While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.  Mat 12:47  Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.  Mat 12:48  But he answered and said unto him that told him, Who is my mother? and who are my brethren?  Mat 12:49  And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!  Mat 12:50  For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.  Matthew 12:1 At that time Jesus went on the sabbath day through the corn,.... That is, the corn fields, as the other evangelists express it. It being on a sabbath day, it is very probable, that Christ and his disciples were going to some public place of worship, the way to which lay through some fields of corn, which were now ripe: for Luke says, it was on the "second sabbath after the first", or rather "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the first fruit was offered, and harvest was begun. And his disciples were an hungered; it being in the morning before they had broke their fast; and this circumstance is mentioned to show the reason of the following action, and to excuse it: at which the Pharisees were so much offended, and of which they accused them, as having done what was very criminal: and began to pluck the ears of corn, and to eat; Luke adds, "rubbing them in their hands"; and so here in the Syriac, Arabic, and Persic versions, it is rendered, "they began to rub": as they passed along, they plucked off the ears of corn, either barley or wheat, and rubbed them in their hands, to get the grain clear of the husk, or beard, and eat them; contenting themselves with such mean and unprepared food, when the Jews on that day fed on the best of dainties (e). (e) Vid. Maimon. Hilch. Sabbat, c. 30. sect. 7, 8, 9, 10. Matthew 12:2 But when the Pharisees saw it,.... Who went along with him, or followed him, being employed to make observation on his words and actions, they said unto him; Luke says, "unto them", the disciples: it seems, they took notice of this action both to Christ and his disciples, and first spoke of it to the one, and then to the other, or to both together: behold thy disciples do that which it is not lawful to do upon the sabbath day! they mention it with astonishment, and indignation. What they refer to, is not their walking on the sabbath day: this they might do, according to their canons, provided they did not exceed two thousand cubits, which were a sabbath day's journey (f) nor was it their passing through the corn fields; though, according to them (g), "it was not lawful for a man to visit his gardens, ושדותיו, "or his fields", on the sabbath day, to see what they want, or how the fruits grow; for such walking is to do his own pleasure.'' But this they knew was not the case of Christ, and his disciples, who were not proprietors of these fields: nor was it merely their plucking the ears of corn, and rubbing and eating them, which were not their own, but another man's; for this, according to the law, in Deu_23:25 was lawful to be done: but what offended the Pharisees was, that it was done on a sabbath day, it being, as they interpret it, a servile work, and all one as reaping; though, in the law just mentioned, it is manifestly distinguished from it. Their rule is (h). "he that reaps (on the sabbath day) ever so little, is guilty (of stoning), ותולש תולדה קוצר הוא, and "plucking of ears of corn is a derivative of reaping";'' and is all one as its primitive, and punishable with the same kind of death, if done presumptuously: so Philo the Jew observes (i), that the rest of the sabbath not only reached to men, bond and free, and to beasts, but even to trees, and plants; and that ου ερνος ου κλαδον, αλλ' ουδε πεταλον εφειται τεμειν, "it was not lawful to cut a plant, or branch, or so much as a leaf", on a sabbath day: and it may be what might make this offence of the disciples the more heinous was, that they plucked these ears, and ate them, and so broke their fast before morning prayer; for a man might not eat any thing on a sabbath day until morning prayers were ended in the synagogue, nor indeed on any other day; for they used not to eat bread till after they had offered the daily sacrifice, which was about the third hour of the day, or nine o'clock in the morning; nor did they eat till the fourth hour, or ten o'clock (k). (f) Ib. c. 27. sect. 1. (g) R. Moses Kotzensis Mitzvot Tora prec. neg. 65. (h) Maimon. Hilch. Sabbat, c. 8. sect. 3. & 7. 1. (i) De Vita Mosis, 1. 2. p. 657. (k) Vid. Targum in Eccl. x. 17. Maimon. Hilch. Tephilla, c. 6. sect. 4. Matthew 12:3 But he said unto them, have ye not read,.... If they had not read the Scriptures, they were very unfit persons either to be teachers, or censurers of others, and must have been very slothful and negligent; and if they had, they could not but have observed the case of David, which Christ produces in vindication of his disciples: what David did when he was an hungred; which was the case of the disciples, and is therefore mentioned; it being also the circumstance which could, and did excuse what was done by David and his men: and the Jews themselves own, that in case of hunger the showbread might be eaten, by those that were not priests; not only that which was removed from the table, but that which was upon it; yea, even when there was none to put in its room (l); and that David was in the utmost distress, and therefore desired it, and it was granted him on that account. They represent him as thus saying to the priest (m), "when he found there was none but showbread, give it me, that we may not die with hunger; שספק נפשות דוחה שבת, "for danger of life drives away the sabbath";'' which perfectly agrees with our Lord's argument, and justifies the apostles conduct: and this was not a single fact of David's, but of others also; and they that were with him; for though in 1Sa_21:1 he is said to be "alone, and no man with him"; yet this must be understood either comparatively, having but very few with him, and which were as none, considering his dignity; or thus, though none came with him to Ahimelech, pretending to the priest he had a secret affair of the king's to transact; and therefore had left his servants in a certain place, and desires bread for himself and them; concerning whom the priest and he discourses, as may be seen in the place referred to: so that though no man was with him at the priest's house, yet there were some with him, and who partook with him in eating of the showbread. (l) R. David Kimchi in 1 Sam. xxi. 5. (m) Laniado Cli Jaker, fol. 227. 2. Matthew 12:4 How he entered into the house of God,.... Not the temple, which was not then built; but the tabernacle, which was then at Nob, the city of the priests, and which probably adjoined to Abimelech's house: and did eat the shewbread; for that this is meant by the hallowed bread, in 1Sa_21:6 is certain; though R. Joseph Kimchi (n) thinks it was the bread of the thank offering; to which R. Levi ben Getsom (o) seems to incline: but the general sense of the Jewish doctors (p) is, that it was the showbread; and which is very clear from that text, and is rightly affirmed by Christ; which was not lawful for him to eat, neither for them which were with him, but only for the priests: see Lev_24:5 and so the Jews say that this bread אסור לזרים, "is forbidden to strangers" (q); that is, to any but the priests, which, after the burning of the frankincense, was divided equally among them: that course of priests that came into the service had six cakes, and that which went out six; though the high priest had a right to half himself, but he did not use to take it, it being judged not to his honour to do so (r). No hint is here given, nor in the history, in 1Sa_21:1 that it was on the sabbath day that David came to Ahimelech, and ate the showbread; but this is observed, and disputed, by the Jewish writers. Some indeed are in a doubt about it; but others (s) readily give into it, that it was on the sabbath day, which he chose to flee in, for the greater safety and preservation of his life: and indeed it seems reasonable it should be on that day; since on that day only the showbread was removed from the table, and other loaves put in the room. One of their writers (t) says, "that showbread was not to be eaten, but on the day, and night of the sabbath day; and on the going out of the sabbath day; and on the going out of the sabbath David came there.'' Now our Lord's argument stands thus, that if David, a holy, good man, and, the men that were with him, who were men of religion and conscience, when in great distress, through hunger, ate of the showbread, which was unlawful for any to eat of but priests, the high priest himself assenting to it; then it could not be criminal in his disciples, when an hungred, to pluck, rub, and eat a few ears of corn, which were lawful for any man to eat, even though it was on the sabbath day: and for the further vindication of them, he adds, (n) Apud R. David Kimchi in 1 Sam. xxi. 6. (o) In ib. (p) T. Bab. Menachot, fol. 95. 2. R. David Kimchi, Abarbinel & Laniado in 1 Sam. xxi. 6. (q) Laniado & Abarbinel in ib. (r) Maimon. Hilch. Tamid