<hi type="bold">9. And when he was departed thence--</hi>but "on another sabbath" (<reference osisRef="Luke.6.6">Lu 6:6</reference>).

<hi type="bold">he went into their synagogue--</hi>"and taught." He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over, He "withdrew Himelf," it is said "to the sea" (<reference osisRef="Mark.3.7">Mr 3:7</reference>), whereas Capernaum was at the sea.

<hi type="bold">And, behold, there was a man which had his hand withered--</hi>disabled by paralysis (as in <reference osisRef="1Kgs.13.4">1Ki 13:4</reference>). It was his right hand, as Luke (<reference osisRef="Luke.6.6">Lu 6:6</reference>) graphically notes.

 And they asked him, saying, Is it lawful to heal on the sabbath days? <hi type="bold">that they might accuse him--</hi>Mark and Luke (<reference osisRef="Mark.3.2">Mr 3:2</reference>; <reference osisRef="Luke.6.7">Lu 6:7</reference>) say they "watched Him whether He would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thoughts rather than their words that Jesus addressed Himself in what follows.

9. And when he was departed thence-- but "on another sabbath" (Lu 6:6). he went into their synagogue-- "and taught." He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over, He "withdrew Himelf," it is said "to the sea" (Mr 3:7), whereas Capernaum was at the sea. And, behold, there was a man which had his hand withered-- disabled by paralysis (as in 1Ki 13:4). It was his right hand, as Luke (Lu 6:6) graphically notes. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him-- Mark and Luke (Mr 3:2; Lu 6:7) say they "watched Him whether He would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thoughts rather than their words that Jesus addressed Himself in what follows.


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?


<hi type="bold">12. How much then is a man better than a sheep?--</hi>Resistless appeal! "A <hi type="bold">righteous man regardeth the life of his beast" (<reference osisRef="Prov.12.10">Pr 12:10</reference>), and would instinctively rescue it from death or suffering on the sabbath day; how much more his nobler fellow man! But the reasoning, as given in the other two Gospels, is singularly striking: "But He knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save life or to destroy it?" (<reference osisRef="Luke.6.8">Lu 6:8</reference>, <reference osisRef="Luke.6.9">9</reference>), or as in Mark (<reference osisRef="Mark.3.4">Mr 3:4</reference>), "to kill?" He thus shuts them up to this startling alternative: "Not to do good, when it is in the power of our hand to do it, is to do evil; not to save life, when we can, is to kill"--</hi>and must the letter of the sabbath rest be kept at this expense? This unexpected thrust shut their mouths. By this great ethical principle our Lord, we see, held Himself bound, as man. But here we must turn to Mark, whose graphic details make the second Gospel so exceedingly precious. "When He had looked round about on them with anger, being grieved for the hardness of their hearts, He saith unto the man" (<reference osisRef="Mark.3.5">Mr 3:5</reference>). This is one of the very few passages in the Gospel history which reveal our Lord's feelings. How holy this anger was appears from the "grief" which mingled with it at "the hardness of their hearts."

12. How much then is a man better than a sheep?-- Resistless appeal! "A righteous man regardeth the life of his beast" (Pr 12:10), and would instinctively rescue it from death or suffering on the sabbath day; how much more his nobler fellow man! But the reasoning, as given in the other two Gospels, is singularly striking: "But He knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save life or to destroy it?" (Lu 6:8, 9), or as in Mark (Mr 3:4), "to kill?" He thus shuts them up to this startling alternative: "Not to do good, when it is in the power of our hand to do it, is to do evil; not to save life, when we can, is to kill"-- and must the letter of the sabbath rest be kept at this expense? This unexpected thrust shut their mouths. By this great ethical principle our Lord, we see, held Himself bound, as man. But here we must turn to Mark, whose graphic details make the second Gospel so exceedingly precious. "When He had looked round about on them with anger, being grieved for the hardness of their hearts, He saith unto the man" (Mr 3:5). This is one of the very few passages in the Gospel history which reveal our Lord's feelings. How holy this anger was appears from the "grief" which mingled with it at "the hardness of their hearts."


<hi type="bold">13. Then saith he to the man, Stretch forth thine hand. And he stretched it forth--</hi>the power to obey going forth with the word of command.

<hi type="bold">and it was restored whole, like as the other--</hi>The poor man, having faith in this wonderful Healer--which no doubt the whole scene would singularly help to strengthen--disregarded the proud and venomous Pharisees, and thus gloriously put them to shame.

13. Then saith he to the man, Stretch forth thine hand. And he stretched it forth-- the power to obey going forth with the word of command. and it was restored whole, like as the other-- The poor man, having faith in this wonderful Healer--which no doubt the whole scene would singularly help to strengthen--disregarded the proud and venomous Pharisees, and thus gloriously put them to shame.


<hi type="bold">14. Then the Pharisees went out, and held a council against him, how they might destroy him--</hi>This is the first explicit mention of their murderous designs against our Lord. Luke (<reference osisRef="Luke.6.11">Lu 6:11</reference>) says, "they were filled with madness, and communed one with another what they might do to Jesus." But their doubt was not, whether to get rid of Him, but how to compass it. Mark (<reference osisRef="Mark.3.6">Mr 3:6</reference>), as usual, is more definite: "The Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him." These Herodians were supporters of Herod's dynasty, created by Cæsar--a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ as a common enemy. So on a subsequent occasion (<reference osisRef="Matt.22.15">Mt 22:15</reference>, <reference osisRef="Matt.22.16">16</reference>).

 Jesus Retires to Avoid Danger (<reference osisRef="Matt.12.15-Matt.12.21">Mt 12:15-21</reference>).

14. Then the Pharisees went out, and held a council against him, how they might destroy him-- This is the first explicit mention of their murderous designs against our Lord. Luke (Lu 6:11) says, "they were filled with madness, and communed one with another what they might do to Jesus." But their doubt was not, whether to get rid of Him, but how to compass it. Mark (Mr 3:6), as usual, is more definite: "The Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him." These Herodians were supporters of Herod's dynasty, created by Cæsar--a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ as a common enemy. So on a subsequent occasion (Mt 22:15, 16). Jesus Retires to Avoid Danger (Mt 12:15-21).


<hi type="bold">15. But when Jesus knew it, he withdrew himself from thence--</hi>whither, our Evangelist says not; but Mark (<reference osisRef="Mark.3.7">Mr 3:7</reference>) says "it was to the sea"--to some distance, no doubt, from the scene of the miracle, the madness, and the plotting just recorded.

<hi type="bold">and great multitudes followed him, and he healed them all--</hi>Mark gives the following interesting details: "A great multitude from Galilee followed Him, and from Judea and from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him. And He spake to His disciples, that a small ship"--or "wherry"--"should wait on Him because of the multitude, lest they should throng Him. For He had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God. And He straitly charged them that they should not make Him known" (<reference osisRef="Mark.3.7-Mark.3.12">Mr 3:7-12</reference>). How glorious this extorted homage to the Son of God! But as this was not the time, so neither were they the fitting preachers, as Bengel says. (See on <reference osisRef="Mark.1.25">Mr 1:25</reference>, and compare <reference osisRef="Jas.2.19">Jas 2:19</reference>). Coming back now to our Evangelist: after saying, "He healed them all," he continues:

15. But when Jesus knew it, he withdrew himself from thence-- whither, our Evangelist says not; but Mark (Mr 3:7) says "it was to the sea"--to some distance, no doubt, from the scene of the miracle, the madness, and the plotting just recorded. and great multitudes followed him, and he healed them all-- Mark gives the following interesting details: "A great multitude from Galilee followed Him, and from Judea and from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him. And He spake to His disciples, that a small ship"--or "wherry"--"should wait on Him because of the multitude, lest they should throng Him. For He had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God. And He straitly charged them that they should not make Him known" (Mr 3:7-12). How glorious this extorted homage to the Son of God! But as this was not the time, so neither were they the fitting preachers, as Bengel says. (See on Mr 1:25, and compare Jas 2:19). Coming back now to our Evangelist: after saying, "He healed them all," he continues:


<hi type="bold">16. And charged them--</hi>the healed.

<hi type="bold">that they should not make him known--</hi>(See on <reference osisRef="Matt.8.4">Mt 8:4</reference>).

16. And charged them-- the healed. that they should not make him known-- (See on Mt 8:4).


<hi type="bold">17. That it might be fulfilled which was spoken by Esaias the prophet, saying--</hi>(<reference osisRef="Isa.42.1">Is 42:1</reference>).

17. That it might be fulfilled which was spoken by Esaias the prophet, saying-- (Is 42:1).


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 show judgment to the Gentiles.


19. He shall not strive nor cry; neither shall any man hear his voice in the streets.


<hi type="bold">20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory--</hi>"unto truth," says the Hebrew original, and the Septuagint also. But our Evangelist merely seizes the spirit, instead of the letter of the prediction in this point. The grandeur and completeness of Messiah's victories would prove, it seems, not more wonderful than the unobtrusive noiselessness with which they were to be achieved. And whereas one rough touch will break a bruised reed, and quench the flickering, smoking flax, His it should be, with matchless tenderness, love, and skill, to lift up the meek, to strengthen the weak hands and confirm the feeble knees, to comfort all that mourn, to say to them that are of a fearful heart, Be strong, fear not.

20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory-- "unto truth," says the Hebrew original, and the Septuagint also. But our Evangelist merely seizes the spirit, instead of the letter of the prediction in this point. The grandeur and completeness of Messiah's victories would prove, it seems, not more wonderful than the unobtrusive noiselessness with which they were to be achieved. And whereas one rough touch will break a bruised reed, and quench the flickering, smoking flax, His it should be, with matchless tenderness, love, and skill, to lift up the meek, to strengthen the weak hands and confirm the feeble knees, to comfort all that mourn, to say to them that are of a fearful heart, Be strong, fear not.


<hi type="bold">21. And in his name shall the Gentiles trust--</hi>Part of His present audience were Gentiles--from Tyre and Sidon--first-fruits of the great Gentile harvest contemplated in the prophecy.
 <title type="x-s3"><reference osisRef="Matt.12.22-Matt.12.37">Mt 12:22-37</reference>. A Blind and Dumb Demoniac Healed and Reply to the Malignant Explanation Put upon It. ( = <reference osisRef="Mark.3.20-Mark.3.30">Mr 3:20-30</reference>; <reference osisRef="Luke.11.14-Luke.11.23">Lu 11:14-23</reference>).</title>
<hi type="bold">The precise time of this section is uncertain. Judging from the statements with which Mark introduces it, we should conclude that it was when our Lord's popularity was approaching its zenith, and so before the feeding of the five thousand. But, on the other hand, the advanced state of the charges brought against our Lord, and the plainness of His warnings and denunciations in reply, seem to favor the later period at which Luke introduces it. "And the multitude," says Mark (<reference osisRef="Mark.3.20">Mr 3:20</reference>, <reference osisRef="Mark.3.21">21</reference>), "cometh together again," referring back to the immense gathering which Mark had before recorded (<reference osisRef="Mark.2.2">Mr 2:2</reference>)--</hi>"so that they could not so much as eat bread. And when His friends"--or rather, "relatives," as appears from <reference osisRef="Matt.12.31">Mt 12:31</reference>, and see on <reference osisRef="Matt.12.46">Mt 12:46</reference>--"heard of it, they went out to lay hold on Him; for they said, He is beside Himself." Compare <reference osisRef="2Cor.5.13">2Co 5:13</reference>, "For whether we be beside ourselves, it is to God."

21. And in his name shall the Gentiles trust-- Part of His present audience were Gentiles--from Tyre and Sidon--first-fruits of the great Gentile harvest contemplated in the prophecy. Mt 12:22-37. A Blind and Dumb Demoniac Healed and Reply to the Malignant Explanation Put upon It. ( = Mr 3:20-30; Lu 11:14-23). The precise time of this section is uncertain. Judging from the statements with which Mark introduces it, we should conclude that it was when our Lord's popularity was approaching its zenith, and so before the feeding of the five thousand. But, on the other hand, the advanced state of the charges brought against our Lord, and the plainness of His warnings and denunciations in reply, seem to favor the later period at which Luke introduces it. "And the multitude," says Mark (Mr 3:20, 21), "cometh together again," referring back to the immense gathering which Mark had before recorded (Mr 2:2)-- "so that they could not so much as eat bread. And when His friends"--or rather, "relatives," as appears from Mt 12:31, and see on Mt 12:46--"heard of it, they went out to lay hold on Him; for they said, He is beside Himself." Compare 2Co 5:13, "For whether we be beside ourselves, it is to God."


<hi type="bold">22. Then was brought unto him one possessed with a devil--</hi>"a demonized person."

 blind and dumb, and he healed him, insomuch that the blind and the dumb both spake and saw.

22. Then was brought unto him one possessed with a devil-- "a demonized person." blind and dumb, and he healed him, insomuch that the blind and the dumb both spake and saw.


<hi type="bold">23. And all the people were amazed, and said, Is not this the son of David?--</hi>The form of the interrogative requires this to be rendered, "Is this the Son of David?" And as questions put in this form (in Greek) suppose doubt, and expect rather a negative answer, the meaning is, "Can it possibly be?"--the people thus indicating their secret impression that this must be He; yet saving themselves from the wrath of the ecclesiastics, which a direct assertion of it would have brought upon them. (On a similar question, see on <reference osisRef="John.4.29">Joh 4:29</reference>; and on the phrase, "Son of David," see on <reference osisRef="Matt.9.27">Mt 9:27</reference>).

23. And all the people were amazed, and said, Is not this the son of David?-- The form of the interrogative requires this to be rendered, "Is this the Son of David?" And as questions put in this form (in Greek) suppose doubt, and expect rather a negative answer, the meaning is, "Can it possibly be?"--the people thus indicating their secret impression that this must be He; yet saving themselves from the wrath of the ecclesiastics, which a direct assertion of it would have brought upon them. (On a similar question, see on Joh 4:29; and on the phrase, "Son of David," see on Mt 9:27).


<hi type="bold">24. But when the Pharisees heard it--</hi>Mark (<reference osisRef="Mark.3.22">Mr 3:22</reference>) says, "the scribes which came down from Jerusalem"; so that this had been a hostile party of the ecclesiastics, who had come all the way from Jerusalem to collect materials for a charge against Him. (See on <reference osisRef="Matt.12.14">Mt 12:14</reference>).

<hi type="bold">they said, This fellow--</hi>an expression of contempt.

<hi type="bold">doth not cast out devils, but by Beelzebub--</hi>rather, "Beelzebul" (see on <reference osisRef="Matt.10.25">Mt 10:25</reference>).

<hi type="bold">the prince of the devils--</hi>Two things are here implied--first, that the bitterest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized infernal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but by the desperate shift of ascribing His miracles to Satan.

24. But when the Pharisees heard it-- Mark (Mr 3:22) says, "the scribes which came down from Jerusalem"; so that this had been a hostile party of the ecclesiastics, who had come all the way from Jerusalem to collect materials for a charge against Him. (See on Mt 12:14). they said, This fellow-- an expression of contempt. doth not cast out devils, but by Beelzebub-- rather, "Beelzebul" (see on Mt 10:25). the prince of the devils-- Two things are here implied--first, that the bitterest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized infernal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but by the desperate shift of ascribing His miracles to Satan.


<hi type="bold">25. And Jesus knew their thoughts--</hi>"called them" (<reference osisRef="Mark.3.23">Mr 3:23</reference>).

<hi type="bold">and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand--</hi>"house," that is, "household"

25. And Jesus knew their thoughts-- "called them" (Mr 3:23). and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand-- "house," that is, "household"


<hi type="bold">26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?--</hi>The argument here is irresistible. "No organized society can stand--whether kingdom, city, or household--when turned against itself; such intestine war is suicidal: But the works I do are destructive of Satan's kingdom: That I should be in league with Satan, therefore, is incredible and absurd."

26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?-- The argument here is irresistible. "No organized society can stand--whether kingdom, city, or household--when turned against itself; such intestine war is suicidal: But the works I do are destructive of Satan's kingdom: That I should be in league with Satan, therefore, is incredible and absurd."


<hi type="bold">27. And if I by Beelzebub cast out devils, by whom do your children--</hi>"your sons," meaning here the "disciples" or pupils of the Pharisees, who were so termed after the familiar language of the Old Testament in speaking of the sons of the prophets (<reference osisRef="1Kgs.20.35">1Ki 20:35</reference>; <reference osisRef="2Kgs.2.3">2Ki 2:3</reference>, &c.). Our Lord here seems to admit that such works were wrought by them; in which case the Pharisees stood self-condemned, as expressed in Luke (<reference osisRef="Luke.11.19">Lu 11:19</reference>), "Therefore shall they be your judges."

27. And if I by Beelzebub cast out devils, by whom do your children-- "your sons," meaning here the "disciples" or pupils of the Pharisees, who were so termed after the familiar language of the Old Testament in speaking of the sons of the prophets (1Ki 20:35; 2Ki 2:3, &c.). Our Lord here seems to admit that such works were wrought by them; in which case the Pharisees stood self-condemned, as expressed in Luke (Lu 11:19), "Therefore shall they be your judges."


<hi type="bold">28. But if I cast out devils by the Spirit of God--</hi>In Luke (<reference osisRef="Luke.11.20">Lu 11:20</reference>) it is, "with (or 'by') the finger of God." This latter expression is just a figurative way of representing the power of God, while the former tells us the living Personal Agent was made use of by the Lord Jesus in every exercise of that power.

<hi type="bold">then--</hi>"no doubt" (<reference osisRef="Luke.11.20">Lu 11:20</reference>).

<hi type="bold">the kingdom of God is come unto you--</hi>rather "upon you," as the same expression is rendered in Luke (<reference osisRef="Luke.11.20">Lu 11:20</reference>):--that is, "If this expulsion of Satan is, and can be, by no other than the Spirit of God, then is his Destroyer already in the midst of you, and that kingdom which is destined to supplant his is already rising on its ruins."

28. But if I cast out devils by the Spirit of God-- In Luke (Lu 11:20) it is, "with (or 'by') the finger of God." This latter expression is just a figurative way of representing the power of God, while the former tells us the living Personal Agent was made use of by the Lord Jesus in every exercise of that power. then-- "no doubt" (Lu 11:20). the kingdom of God is come unto you-- rather "upon you," as the same expression is rendered in Luke (Lu 11:20):--that is, "If this expulsion of Satan is, and can be, by no other than the Spirit of God, then is his Destroyer already in the midst of you, and that kingdom which is destined to supplant his is already rising on its ruins."


<hi type="bold">29. Or else how can one enter into a strong man's house--</hi>or rather, "the strong man's house."

 and spoil his goods, except he first bind the strong man? and then he will spoil his house.

29. Or else how can one enter into a strong man's house-- or rather, "the strong man's house." and spoil his goods, except he first bind the strong man? and then he will spoil his house.


<hi type="bold">30. He that is not with me is against me; and he that gathereth not with me scattereth abroad--</hi>On this important parable, in connection with the corresponding one (<reference osisRef="Matt.12.43-Matt.12.45">Mt 12:43-45</reference>), see on <reference osisRef="Luke.11.21-Luke.11.26">Lu 11:21-26</reference>.

30. He that is not with me is against me; and he that gathereth not with me scattereth abroad-- On this important parable, in connection with the corresponding one (Mt 12:43-45), see on Lu 11:21-26.


<hi type="bold">31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men--</hi>The word "blasphemy" properly signifies "detraction," or "slander." In the New Testament it is applied, as it is here, to vituperation directed against God as well as against men; and in this sense it is to be understood as an aggravated form of sin. Well, says our Lord, all sin--whether in its ordinary or its more aggravated forms--shall find forgiveness with God. Accordingly, in Mark (<reference osisRef="Mark.3.28">Mr 3:28</reference>) the language is still stronger: "All sin shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme." There is no sin whatever, it seems, of which it may be said, "That is not a pardonable sin." This glorious assurance is not to be limited by what follows; but, on the contrary, what follows is to be explained by this.

 but the blasphemy against the Holy Ghost shall not be forgiven unto men.

31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men-- The word "blasphemy" properly signifies "detraction," or "slander." In the New Testament it is applied, as it is here, to vituperation directed against God as well as against men; and in this sense it is to be understood as an aggravated form of sin. Well, says our Lord, all sin--whether in its ordinary or its more aggravated forms--shall find forgiveness with God. Accordingly, in Mark (Mr 3:28) the language is still stronger: "All sin shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme." There is no sin whatever, it seems, of which it may be said, "That is not a pardonable sin." This glorious assurance is not to be limited by what follows; but, on the contrary, what follows is to be explained by this. but the blasphemy against the Holy Ghost shall not be forgiven unto men.


<hi type="bold">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--</hi>In Mark the language is awfully strong, "hath never forgiveness, but is in danger of eternal damnation" (<reference osisRef="Mark.3.20">Mr 3:20</reference>)--or rather, according to what appears to be the preferable though very unusual reading, "in danger of eternal guilt"--a guilt which he will underlie for ever. Mark has the important addition (<reference osisRef="Mark.3.30">Mr 3:30</reference>), "Because they said, He hath an unclean spirit." (See on <reference osisRef="Matt.10.25">Mt 10:25</reference>). What, then, is this sin against the Holy Ghost--the unpardonable sin? One thing is clear: Its unpardonableness cannot arise from anything in the nature of sin itself; for that would be a naked contradiction to the emphatic declaration of <reference osisRef="Matt.12.31">Mt 12:31</reference>, that all manner of sin is pardonable. And what is this but the fundamental truth of the Gospel? (See <reference osisRef="Acts.13.38">Ac 13:38</reference>, <reference osisRef="Acts.13.39">39</reference>; <reference osisRef="Rom.3.22">Ro 3:22</reference>, <reference osisRef="Rom.3.24">24</reference>; <reference osisRef="1John.1.7">1Jo 1:7</reference>, &c.). Then, again when it is said (<reference osisRef="Matt.12.32">Mt 12:32</reference>), that to speak against or blaspheme the Son of man is pardonable, but the blasphemy against the Holy Ghost is not pardonable, it is not to be conceived that this arises from any greater sanctity in the one blessed Person than the other. These remarks so narrow the question that the true sense of our Lord's words seem to disclose themselves at once. It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work--which might be done "ignorantly, in unbelief" (<reference osisRef="1Tim.1.13">1Ti 1:13</reference>), and slandering the same blessed Person after the blaze of glory which the Holy Ghost was soon to throw around His claims, and in the full knowledge of all that. This would be to slander Him with eyes open, or to do it "presumptuously." To blaspheme Christ in the former condition--when even the apostles stumbled at many things--left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation. (See on <reference osisRef="Heb.10.26-Heb.10.29">He 10:26-29</reference>). The Pharisees had not as yet done this; but in charging Jesus with being in league with hell they were displaying beforehand a malignant determination to shut their eyes to all evidence, and so, bordering upon, and in spirit committing, the unpardonable sin.

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-- In Mark the language is awfully strong, "hath never forgiveness, but is in danger of eternal damnation" (Mr 3:20)--or rather, according to what appears to be the preferable though very unusual reading, "in danger of eternal guilt"--a guilt which he will underlie for ever. Mark has the important addition (Mr 3:30), "Because they said, He hath an unclean spirit." (See on Mt 10:25). What, then, is this sin against the Holy Ghost--the unpardonable sin? One thing is clear: Its unpardonableness cannot arise from anything in the nature of sin itself; for that would be a naked contradiction to the emphatic declaration of Mt 12:31, that all manner of sin is pardonable. And what is this but the fundamental truth of the Gospel? (See Ac 13:38, 39; Ro 3:22, 24; 1Jo 1:7, &c.). Then, again when it is said (Mt 12:32), that to speak against or blaspheme the Son of man is pardonable, but the blasphemy against the Holy Ghost is not pardonable, it is not to be conceived that this arises from any greater sanctity in the one blessed Person than the other. These remarks so narrow the question that the true sense of our Lord's words seem to disclose themselves at once. It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work--which might be done "ignorantly, in unbelief" (1Ti 1:13), and slandering the same blessed Person after the blaze of glory which the Holy Ghost was soon to throw around His claims, and in the full knowledge of all that. This would be to slander Him with eyes open, or to do it "presumptuously." To blaspheme Christ in the former condition--when even the apostles stumbled at many things--left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation. (See on He 10:26-29). The Pharisees had not as yet done this; but in charging Jesus with being in league with hell they were displaying beforehand a malignant determination to shut their eyes to all evidence, and so, bordering upon, and in spirit committing, the unpardonable sin.


33. Either make the tree good, &c.


<hi type="bold">34. O generation of vipers--</hi>(See on <reference osisRef="Matt.3.7">Mt 3:7</reference>).

<hi type="bold">how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh--</hi>a principle obvious enough, yet of deepest significance and vast application. In <reference osisRef="Luke.6.45">Lu 6:45</reference> we find it uttered as part of the discourse delivered after the choice of the apostles.

34. O generation of vipers-- (See on Mt 3:7). how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh-- a principle obvious enough, yet of deepest significance and vast application. In Lu 6:45 we find it uttered as part of the discourse delivered after the choice of the apostles.


<hi type="bold">35. A good man, out of the good treasure of the heart, bringeth forth good things--</hi>or, "putteth forth good things":

<hi type="bold">and an evil man, out of the evil treasure, bringeth forth evil things--</hi>or "putteth forth evil things." The word "putteth" indicates the spontaneity of what comes from the heart; for it is out of the abundance of the heart that the mouth speaketh. We have here a new application of a former saying (see on <reference osisRef="Matt.7.16-Matt.7.20">Mt 7:16-20</reference>). Here, the sentiment is, "There are but two kingdoms, interests, parties--with the proper workings of each: If I promote the one, I cannot belong to the other; but they that set themselves in wilful opposition to the kingdom of light openly proclaim to what other kingdom they belong. As for you, in what ye have now uttered, ye have but revealed the venomous malignity of your hearts."

35. A good man, out of the good treasure of the heart, bringeth forth good things-- or, "putteth forth good things": and an evil man, out of the evil treasure, bringeth forth evil things-- or "putteth forth evil things." The word "putteth" indicates the spontaneity of what comes from the heart; for it is out of the abundance of the heart that the mouth speaketh. We have here a new application of a former saying (see on Mt 7:16-20). Here, the sentiment is, "There are but two kingdoms, interests, parties--with the proper workings of each: If I promote the one, I cannot belong to the other; but they that set themselves in wilful opposition to the kingdom of light openly proclaim to what other kingdom they belong. As for you, in what ye have now uttered, ye have but revealed the venomous malignity of your hearts."


<hi type="bold">36. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment--</hi>They might say, "It was nothing: we meant no evil; we merely threw out a supposition, as one way of accounting for the miracle we witnessed; if it will not stand, let it go; why make so much of it, and bear down with such severity for it?" Jesus replies, "It was not nothing, and at the great day will not be treated as nothing: Words, as the index of the heart, however idle they may seem, will be taken account of, whether good or bad, in estimating character in the day of judgment."
 <title type="x-s3"><reference osisRef="Matt.12.38-Matt.12.50">Mt 12:38-50</reference>. A Sign Demanded and the Reply--His Mother and Brethren Seek to Speak with Him, and the Answer. ( = <reference osisRef="Luke.11.16">Lu 11:16</reference>, <reference osisRef="Luke.11.24-Luke.11.36">24-36</reference>; <reference osisRef="Mark.3.31-Mark.3.35">Mr 3:31-35</reference>; <reference osisRef="Luke.8.19-Luke.8.21">Lu 8:19-21</reference>).</title>
 A Sign Demanded, and the Reply (<reference osisRef="Matt.12.38-Matt.12.45">Mt 12:38-45</reference>).

 The occasion of this section was manifestly the same with that of the preceding.

36. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment-- They might say, "It was nothing: we meant no evil; we merely threw out a supposition, as one way of accounting for the miracle we witnessed; if it will not stand, let it go; why make so much of it, and bear down with such severity for it?" Jesus replies, "It was not nothing, and at the great day will not be treated as nothing: Words, as the index of the heart, however idle they may seem, will be taken account of, whether good or bad, in estimating character in the day of judgment." Mt 12:38-50. A Sign Demanded and the Reply--His Mother and Brethren Seek to Speak with Him, and the Answer. ( = Lu 11:16, 24-36; Mr 3:31-35; Lu 8:19-21). A Sign Demanded, and the Reply (Mt 12:38-45). The occasion of this section was manifestly the same with that of the preceding.


<hi type="bold">38. Then certain of the scribes and of the Pharisees answered, saying, Master--</hi>"Teacher," equivalent to "Rabbi."

<hi type="bold">we would see a sign from thee--</hi>"a sign from heaven" (<reference osisRef="Luke.11.16">Lu 11:16</reference>); something of an immediate and decisive nature, to show, not that His miracles were real--that they seemed willing to concede--but that they were from above, not from beneath. These were not the same class with those who charged Him with being in league with Satan (as we see from <reference osisRef="Luke.11.15">Lu 11:15</reference>, <reference osisRef="Luke.11.16">16</reference>); but as the spirit of both was similar, the tone of severe rebuke is continued.

38. Then certain of the scribes and of the Pharisees answered, saying, Master-- "Teacher," equivalent to "Rabbi." we would see a sign from thee-- "a sign from heaven" (Lu 11:16); something of an immediate and decisive nature, to show, not that His miracles were real--that they seemed willing to concede--but that they were from above, not from beneath. These were not the same class with those who charged Him with being in league with Satan (as we see from Lu 11:15, 16); but as the spirit of both was similar, the tone of severe rebuke is continued.


<hi type="bold">39. But he answered and said unto them--</hi>"when the people were gathered thick together" (<reference osisRef="Luke.11.29">Lu 11:29</reference>).

<hi type="bold">an evil and adulterous generation--</hi>This latter expression is best explained by <reference osisRef="Jer.3.20">Jr 3:20</reference>, "Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, saith the Lord." For this was the relationship in which He stood to the covenant-people--"I am married unto you" (<reference osisRef="Jer.3.14">Jr 3:14</reference>).

<hi type="bold">seeketh after a sign--</hi>In the eye of Jesus this class were but the spokesmen of their generation, the exponents of the reigning spirit of unbelief.

 and there shall no sign be given to it, but the sign of the prophet Jonas.

39. But he answered and said unto them-- "when the people were gathered thick together" (Lu 11:29). an evil and adulterous generation-- This latter expression is best explained by Jr 3:20, "Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, saith the Lord." For this was the relationship in which He stood to the covenant-people--"I am married unto you" (Jr 3:14). seeketh after a sign-- In the eye of Jesus this class were but the spokesmen of their generation, the exponents of the reigning spirit of unbelief. and there shall no sign be given to it, but the sign of the prophet Jonas.


<hi type="bold">40. For as Jonas was--</hi>"a sign unto the Ninevites, so shall also the Son of man be to this generation" (<reference osisRef="Luke.11.30">Lu 11:30</reference>). For as Jonas was

<hi type="bold">three days and three nights in the whale's belly--</hi>(<reference osisRef="Jonah.1.17">Jon 1:17</reference>).

<hi type="bold">so shall the Son of man be three days and three nights in the heart of the earth--</hi>This was the second public announcement of His resurrection three days after His death. (For the first, see <reference osisRef="John.2.19">Joh 2:19</reference>). Jonah's case was analogous to this, as being a signal judgment of God; reversed in three days; and followed by a glorious mission to the Gentiles. The expression "in the heart of the earth," suggested by the expression of Jonah with respect to the sea (2:3, in the Septuagint), means simply the grave, but this considered as the most emphatic expression of real and total entombment. The period during which He was to lie in the grave is here expressed in round numbers, according to the Jewish way of speaking, which was to regard any part of a day, however small, included within a period of days, as a full day. (See <reference osisRef="1Sam.30.12">1Sa 30:12</reference>, <reference osisRef="1Sam.30.13">13</reference>; <reference osisRef="Esth.4.16">Es 4:16</reference>; <reference osisRef="Esth.5.1">5:1</reference>; <reference osisRef="Matt.27.63">Mt 27:63</reference>, <reference osisRef="Matt.27.64">64</reference>, &c.).

40. For as Jonas was-- "a sign unto the Ninevites, so shall also the Son of man be to this generation" (Lu 11:30). For as Jonas was three days and three nights in the whale's belly-- (Jon 1:17). so shall the Son of man be three days and three nights in the heart of the earth-- This was the second public announcement of His resurrection three days after His death. (For the first, see Joh 2:19). Jonah's case was analogous to this, as being a signal judgment of God; reversed in three days; and followed by a glorious mission to the Gentiles. The expression "in the heart of the earth," suggested by the expression of Jonah with respect to the sea (2:3, in the Septuagint), means simply the grave, but this considered as the most emphatic expression of real and total entombment. The period during which He was to lie in the grave is here expressed in round numbers, according to the Jewish way of speaking, which was to regard any part of a day, however small, included within a period of days, as a full day. (See 1Sa 30:12, 13; Es 4:16; 5:1; Mt 27:63, 64, &c.).


<hi type="bold">41. The men of Nineveh shall rise in judgment with this generation, &c.--</hi>The Ninevites, though heathens, repented at a man's preaching; while they, God's covenant-people, repented not at the preaching of the Son of God--whose supreme dignity is rather implied here than expressed.

41. The men of Nineveh shall rise in judgment with this generation, &c.-- The Ninevites, though heathens, repented at a man's preaching; while they, God's covenant-people, repented not at the preaching of the Son of God--whose supreme dignity is rather implied here than expressed.


<hi type="bold">42. The queen of the south shall rise up in the judgment with this generation, &c.--</hi>The queen of Sheba (a tract in Arabia, near the shores of the Red Sea) came from a remote country, "south" of Judea, to hear the wisdom of a mere man, though a gifted one, and was transported with wonder at what she saw and heard (<reference osisRef="1Kgs.10.1-1Kgs.10.9">1Ki 10:1-9</reference>). They, when a Greater than Solomon had come to them, despised and rejected, slighted and slandered Him.

42. The queen of the south shall rise up in the judgment with this generation, &c.-- The queen of Sheba (a tract in Arabia, near the shores of the Red Sea) came from a remote country, "south" of Judea, to hear the wisdom of a mere man, though a gifted one, and was transported with wonder at what she saw and heard (1Ki 10:1-9). They, when a Greater than Solomon had come to them, despised and rejected, slighted and slandered Him.


<hi type="bold">43-45. When the unclean spirit is gone out of a man, &c.--</hi>On this important parable, in connection with the corresponding one (<reference osisRef="Matt.12.29">Mt 12:29</reference>) see on <reference osisRef="Luke.11.21-Luke.11.26">Lu 11:21-26</reference>.

 A charming little incident, given only in <reference osisRef="Luke.11.27">Lu 11:27</reference>, <reference osisRef="Luke.11.28">28</reference>, seems to have its proper place here.

 <reference osisRef="Luke.11.27">Lu 11:27</reference>:

<hi type="bold">And it came to pass, as He spake these things, a certain woman of the company--</hi>out of the crowd.

<hi type="bold">lifted up her voice and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked--</hi>With true womanly feeling she envies the mother of such a wonderful Teacher. And a higher and better than she had said as much before her (see on <reference osisRef="Luke.1.28">Lu 1:28</reference>). How does our Lord, then, treat it? He is far from condemning it. He only holds up as "blessed rather" another class: <reference osisRef="Luke.11.28">Lu 11:28</reference>:

<hi type="bold">But he said, Yea rather, blessed are they that hear the word of God, and keep it--</hi>in other words, the humblest real saint of God. How utterly alien is this sentiment from the teaching of the Church of Rome, which would doubtless excommunicate any one of its members that dared to talk in such a strain!

 His Mother and Brethren Seek to Speak with Him and the Answer (<reference osisRef="Matt.12.46-Matt.12.50">Mt 12:46-50</reference>).

43-45. When the unclean spirit is gone out of a man, &c.-- On this important parable, in connection with the corresponding one (Mt 12:29) see on Lu 11:21-26. A charming little incident, given only in Lu 11:27, 28, seems to have its proper place here. Lu 11:27: And it came to pass, as He spake these things, a certain woman of the company-- out of the crowd. lifted up her voice and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked-- With true womanly feeling she envies the mother of such a wonderful Teacher. And a higher and better than she had said as much before her (see on Lu 1:28). How does our Lord, then, treat it? He is far from condemning it. He only holds up as "blessed rather" another class: Lu 11:28: But he said, Yea rather, blessed are they that hear the word of God, and keep it-- in other words, the humblest real saint of God. How utterly alien is this sentiment from the teaching of the Church of Rome, which would doubtless excommunicate any one of its members that dared to talk in such a strain! His Mother and Brethren Seek to Speak with Him and the Answer (Mt 12:46-50).


<hi type="bold">46. While he yet talked to the people, behold, his mother and his brethren--</hi>(See on <reference osisRef="Matt.13.55">Mt 13:55</reference>, <reference osisRef="Matt.13.56">56</reference>).

<hi type="bold">stood without, desiring to speak with him--</hi>"and could not come at Him for the press" (<reference osisRef="Luke.8.19">Lu 8:19</reference>). For what purpose these came, we learn from <reference osisRef="Mark.3.20">Mr 3:20</reference>, <reference osisRef="Mark.3.21">21</reference>. In His zeal and ardor He seemed indifferent both to food and repose, and "they went to lay hold of Him" as one "beside Himself." Mark (<reference osisRef="Mark.3.32">Mr 3:32</reference>) says graphically, "And the multitude sat about Him"--or "around Him."

46. While he yet talked to the people, behold, his mother and his brethren-- (See on Mt 13:55, 56). stood without, desiring to speak with him-- "and could not come at Him for the press" (Lu 8:19). For what purpose these came, we learn from Mr 3:20, 21. In His zeal and ardor He seemed indifferent both to food and repose, and "they went to lay hold of Him" as one "beside Himself." Mark (Mr 3:32) says graphically, "And the multitude sat about Him"--or "around Him."


<hi type="bold">47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee, &c.--</hi>Absorbed in the awful warnings He was pouring forth, He felt this to be an unseasonable interruption, fitted to dissipate the impression made upon the large audience--such an interruption as duty to the nearest relatives did not require Him to give way to. But instead of a direct rebuke, He seizes on the incident to convey a sublime lesson, expressed in a style of inimitable condescension.

47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee, &c.-- Absorbed in the awful warnings He was pouring forth, He felt this to be an unseasonable interruption, fitted to dissipate the impression made upon the large audience--such an interruption as duty to the nearest relatives did not require Him to give way to. But instead of a direct rebuke, He seizes on the incident to convey a sublime lesson, expressed in a style of inimitable condescension.


<hi type="bold">49. And he stretched forth his hand toward his disciples--</hi>How graphic is this! It is the language evidently of an eye-witness.

 and said, Behold my mother and my brethren!

49. And he stretched forth his hand toward his disciples-- How graphic is this! It is the language evidently of an eye-witness. and said, Behold my mother and my brethren!


<hi type="bold">50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother--</hi>that is, "There stand here the members of a family transcending and surviving this of earth: Filial subjection to the will of My Father in heaven is the indissoluble bond of union between Me and all its members; and whosoever enters this hallowed circle becomes to Me brother, and sister, and mother!" <chapter eID="Matt.12"/>

50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother-- that is, "There stand here the members of a family transcending and surviving this of earth: Filial subjection to the will of My Father in heaven is the indissoluble bond of union between Me and all its members; and whosoever enters this hallowed circle becomes to Me brother, and sister, and mother!"


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Matt.13.1-Matt.13.52">Mt 13:1-52</reference>. Jesus Teaches by Parables. ( = <reference osisRef="Mark.4.1-Mark.4.34">Mr 4:1-34</reference>; Lu 8:4-18; 13:<reference osisRef="Luke.18.18-Luke.18.20">18-20</reference>).</title>
 Introduction (<reference osisRef="Matt.13.1-Matt.13.3">Mt 13:1-3</reference>).

1. The same day went Jesus out of the house, and sat by the seaside.

CHAPTER 13 Mt 13:1-52. Jesus Teaches by Parables. ( = Mr 4:1-34; Lu 8:4-18; 13:18-20). Introduction (Mt 13:1-3). 1. The same day went Jesus out of the house, and sat by the seaside.


<hi type="bold">2. And great multitudes were gathered together unto him, so that he went into a ship--</hi>the article in the received text lacks authority

<hi type="bold">and sat; and the whole multitude stood on the shore--</hi>How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.

2. And great multitudes were gathered together unto him, so that he went into a ship-- the article in the received text lacks authority and sat; and the whole multitude stood on the shore-- How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.


<hi type="bold">3. And he spake many things unto them in parables, saying, &c.--</hi>These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.

 First Parable: The Sower (<reference osisRef="Matt.13.3-Matt.9.18">Mt 13:3-9, 18</reference>-<reference osisRef="Matt.9.23">23</reference>).

 This parable may be entitled, The Effect of the Word Dependent on the State of the Heart. For the exposition of this parable, see on Mr 4:<reference osisRef="1Cor.9.14-1Cor.9.20">1-9, 14-20</reference>.

 Reason for Teaching in Parables (<reference osisRef="Matt.13.10-Matt.13.17">Mt 13:10-17</reference>).

3. And he spake many things unto them in parables, saying, &c.-- These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental. First Parable: The Sower (Mt 13:3-9, 18-23). This parable may be entitled, The Effect of the Word Dependent on the State of the Heart. For the exposition of this parable, see on Mr 4:1-9, 14-20. Reason for Teaching in Parables (Mt 13:10-17).


<hi type="bold">10. And the disciples came, and said unto him--</hi>"they that were with Him, when they were alone" (<reference osisRef="Mark.4.10">Mr 4:10</reference>).

<hi type="bold">Why speakest thou to them in parables?--</hi>Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.

10. And the disciples came, and said unto him-- "they that were with Him, when they were alone" (Mr 4:10). Why speakest thou to them in parables?-- Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.


<hi type="bold">11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven--</hi>The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (<reference osisRef="1Cor.2.6-1Cor.2.10">1Co 2:6-10</reference>; Ep 3:3-6, 8, <reference osisRef="Eph.6.9">9</reference>). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially.

<hi type="bold">but to them it is not given--</hi>(See on <reference osisRef="Matt.11.25">Mt 11:25</reference>). Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.

11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven-- The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (1Co 2:6-10; Ep 3:3-6, 8, 9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially. but to them it is not given-- (See on Mt 11:25). Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.


<hi type="bold">12. For whosoever hath--</hi>that is, keeps; as a thing which he values.

<hi type="bold">to him shall be given, and he shall have more abundance--</hi>He will be rewarded by an increase of what he so much prizes.

<hi type="bold">but whosoever hath not--</hi>who lets this go or lie unused, as a thing on which he sets no value.

<hi type="bold">from him shall be taken away even that he hath--</hi>or as it is in Luke (<reference osisRef="Luke.8.18">Lu 8:18</reference>), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on <reference osisRef="Matt.25.9">Mt 25:9</reference>). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.

12. For whosoever hath-- that is, keeps; as a thing which he values. to him shall be given, and he shall have more abundance-- He will be rewarded by an increase of what he so much prizes. but whosoever hath not-- who lets this go or lie unused, as a thing on which he sets no value. from him shall be taken away even that he hath-- or as it is in Luke (Lu 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on Mt 25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.


<hi type="bold">13. Therefore speak I to them in parables--</hi>which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.

<hi type="bold">because they seeing, see not--</hi>They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.

<hi type="bold">and hearing, they hear not; neither do they understand--</hi>They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (<reference osisRef="Mark.4.12">Mr 4:12</reference>; <reference osisRef="Luke.8.10">Lu 8:10</reference>), what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.

13. Therefore speak I to them in parables-- which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan. because they seeing, see not-- They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes. and hearing, they hear not; neither do they understand-- They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (Mr 4:12; Lu 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.


<hi type="bold">14. And in them is fulfilled--</hi>rather, "is fulfilling," or "is receiving its fulfilment."

<hi type="bold">the prophecy of Esaias, which saith--</hi>(<reference osisRef="Isa.6.9">Is 6:9</reference>, <reference osisRef="Isa.6.10">10</reference>--here quoted according to the Septuagint).

<hi type="bold">By hearing ye shall hear, and shall not understand, &c.--</hi>They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.

14. And in them is fulfilled-- rather, "is fulfilling," or "is receiving its fulfilment." the prophecy of Esaias, which saith-- (Is 6:9, 10--here quoted according to the Septuagint). By hearing ye shall hear, and shall not understand, &c.-- They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.


<hi type="bold">16. But blessed are your eyes, for they see; and your cars, for they hear--</hi>that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."

16. But blessed are your eyes, for they see; and your cars, for they hear-- that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."


<hi type="bold">17. For verily I say unto you, That many prophets and righteous men have desired--</hi>rather, "coveted."

<hi type="bold">to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them--</hi>Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In <reference osisRef="Luke.10.23">Lu 10:23</reference>, <reference osisRef="Luke.10.24">24</reference>, where the same saying is repeated on the return of the Seventy--the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.

 Second and Seventh Parables or First Pair:

 The Wheat and the Tares, and The Good and Bad Fish (Mt 13:24-30, 36-43, 47-50).

<hi type="bold">The subject of both these parables--</hi>which teach the same truth, with a slight diversity of aspect--is:

 The MIXED CHARACTER OF THE Kingdom in Its Present State, and the FINAL ABSOLUTE SEPARATION OF THE Two Classes.

 The Tares and the Wheat (Mt 13:24-30, 36-43).

<hi type="bold">24, 36-38. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field--</hi>Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to: <reference osisRef="Matt.13.36-Matt.13.38">Mt 13:36-38</reference>. See on <reference osisRef="Matt.13.36">Mt 13:36</reference>; <reference osisRef="Matt.13.38">Mt 13:38</reference>

<hi type="bold">25, 38, 39. But while men slept, his enemy came and sowed tares among the wheat, and went his way--</hi>(See on <reference osisRef="Matt.13.38">Mt 13:38</reference>, <reference osisRef="Matt.13.39">39</reference>).

17. For verily I say unto you, That many prophets and righteous men have desired-- rather, "coveted." to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them-- Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Lu 10:23, 24, where the same saying is repeated on the return of the Seventy--the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings. Second and Seventh Parables or First Pair: The Wheat and the Tares, and The Good and Bad Fish (Mt 13:24-30, 36-43, 47-50). The subject of both these parables-- which teach the same truth, with a slight diversity of aspect--is: The MIXED CHARACTER OF THE Kingdom in Its Present State, and the FINAL ABSOLUTE SEPARATION OF THE Two Classes. The Tares and the Wheat (Mt 13:24-30, 36-43). 24, 36-38. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field-- Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to: Mt 13:36-38. See on Mt 13:36; Mt 13:38 25, 38, 39. But while men slept, his enemy came and sowed tares among the wheat, and went his way-- (See on Mt 13:38, 39).


<hi type="bold">26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also--</hi>the growth in both cases running parallel, as antagonistic principles are seen to do.

26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also-- the growth in both cases running parallel, as antagonistic principles are seen to do.


<hi type="bold">27. So the servants of the householder came--</hi>that is, Christ's ministers.

<hi type="bold">and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?--</hi>This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.

27. So the servants of the householder came-- that is, Christ's ministers. and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?-- This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.


<hi type="bold">28. He said unto them, An enemy hath done this--</hi>Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.

<hi type="bold">The servants said unto him, Wilt thou then that we go and gather them up?--</hi>Compare with this the question of James and John (<reference osisRef="Luke.9.54">Lu 9:54</reference>), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See <reference osisRef="Jas.1.20">Jas 1:20</reference>).

28. He said unto them, An enemy hath done this-- Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field. The servants said unto him, Wilt thou then that we go and gather them up?-- Compare with this the question of James and John (Lu 9:54), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See Jas 1:20).


<hi type="bold">29. But he said, Nay--</hi>"It will be done in due time, but not now, nor is it your business."

<hi type="bold">lest, while ye gather up the tares, ye root up also the wheat with them--</hi>Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.

29. But he said, Nay-- "It will be done in due time, but not now, nor is it your business." lest, while ye gather up the tares, ye root up also the wheat with them-- Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.


<hi type="bold">30-39. Let both grow together--</hi>that is, in the visible Church.

<hi type="bold">until the harvest--</hi>till the one have ripened for full salvation, the other for destruction. (See on <reference osisRef="Matt.13.39">Mt 13:39</reference>).

<hi type="bold">and in the time of harvest I will say to the reapers--</hi>(See on <reference osisRef="Matt.13.39">Mt 13:39</reference>).

<hi type="bold">Gather ye together first the tares, and bind them in bundles to burn them--</hi>"in the fire" (<reference osisRef="Matt.13.40">Mt 13:40</reference>).

<hi type="bold">but gather the wheat into my barn--</hi>Christ, as the Judge, will separate the two classes (as in <reference osisRef="Matt.25.32">Mt 25:32</reference>). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (<reference osisRef="Matt.13.41">Mt 13:41</reference>, <reference osisRef="Matt.13.43">43</reference>) the same order is observed: and the same in <reference osisRef="Matt.25.46">Mt 25:46</reference>--as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (<reference osisRef="Ps.91.8">Psa 91:8</reference>).

 Third and Fourth Parables or Second Pair:

 The Mustard Seed and The Leaven (<reference osisRef="Matt.13.31-Matt.13.33">Mt 13:31-33</reference>).

 <hi type="bold">The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely--</hi>

 The GROWTH OF THE KINGDOM FROM THE Smallest Beginnings to Ultimate Universality.

 The Mustard Seed (<reference osisRef="Matt.13.31">Mt 13:31</reference>, <reference osisRef="Matt.13.32">32</reference>).

30-39. Let both grow together-- that is, in the visible Church. until the harvest-- till the one have ripened for full salvation, the other for destruction. (See on Mt 13:39). and in the time of harvest I will say to the reapers-- (See on Mt 13:39). Gather ye together first the tares, and bind them in bundles to burn them-- "in the fire" (Mt 13:40). but gather the wheat into my barn-- Christ, as the Judge, will separate the two classes (as in Mt 25:32). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (Mt 13:41, 43) the same order is observed: and the same in Mt 25:46--as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (Psa 91:8). Third and Fourth Parables or Second Pair: The Mustard Seed and The Leaven (Mt 13:31-33). The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely-- The GROWTH OF THE KINGDOM FROM THE Smallest Beginnings to Ultimate Universality. The Mustard Seed (Mt 13:31, 32).


<hi type="bold">41. The Son of man shall send forth his angels, and they shall gather out of his kingdom--</hi>to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (<reference osisRef="Ps.1.5">Psa 1:5</reference>).

<hi type="bold">all things that offend--</hi>all those who have proved a stumbling-block to others

<hi type="bold">and them which do iniquity--</hi>The former class, as the worst, are mentioned first.

41. The Son of man shall send forth his angels, and they shall gather out of his kingdom-- to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (Psa 1:5). all things that offend-- all those who have proved a stumbling-block to others and them which do iniquity-- The former class, as the worst, are mentioned first.


<hi type="bold">42. And shall cast them into a furnace of fire--</hi>rather, "the furnace of fire":

<hi type="bold">there shall be wailing and gnashing of teeth--</hi>What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare <reference osisRef="Ps.9.17">Psa 9:17</reference>; <reference osisRef="Dan.12.2">Da 12:2</reference>): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see <reference osisRef="Matt.8.12">Mt 8:12</reference>)!

42. And shall cast them into a furnace of fire-- rather, "the furnace of fire": there shall be wailing and gnashing of teeth-- What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Psa 9:17; Da 12:2): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see Mt 8:12)!


<hi type="bold">43. Then shall the righteous shine forth as the sun in the kingdom of their Father--</hi>as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.

<hi type="bold">Who hath ears to hear, let him hear--</hi>(See <reference osisRef="Mark.4.9">Mr 4:9</reference>).

 Fifth and Sixth Parables or Third Pair: The Hidden Treasure and The Pearl of Great Price (<reference osisRef="Matt.13.44-Matt.13.46">Mt 13:44-46</reference>).

 <hi type="bold">The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely--</hi>

 The Priceless Value of the Blessings of the Kingdom. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."

 The Hidden Treasure (<reference osisRef="Matt.13.44">Mt 13:44</reference>).

43. Then shall the righteous shine forth as the sun in the kingdom of their Father-- as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course. Who hath ears to hear, let him hear-- (See Mr 4:9). Fifth and Sixth Parables or Third Pair: The Hidden Treasure and The Pearl of Great Price (Mt 13:44-46). The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely-- The Priceless Value of the Blessings of the Kingdom. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found." The Hidden Treasure (Mt 13:44).


<hi type="bold">44. Again, the kingdom of heaven is like unto treasure hid in a field--</hi>no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (<reference osisRef="Jer.41.8">Jr 41:8</reference>; <reference osisRef="Job.3.21">Job 3:21</reference>; <reference osisRef="Prov.2.4">Pr 2:4</reference>).

<hi type="bold">the which when a man hath found--</hi>that is, unexpectedly found.

<hi type="bold">he hideth, and for joy thereof--</hi>on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.

<hi type="bold">goeth and selleth all that he hath, and buyeth that field--</hi>in which case, by Jewish law, the treasure would become his own.

 The Pearl of Great Price (<reference osisRef="Matt.13.45">Mt 13:45</reference>, <reference osisRef="Matt.13.46">46</reference>).

44. Again, the kingdom of heaven is like unto treasure hid in a field-- no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (Jr 41:8; Job 3:21; Pr 2:4). the which when a man hath found-- that is, unexpectedly found. he hideth, and for joy thereof-- on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed. goeth and selleth all that he hath, and buyeth that field-- in which case, by Jewish law, the treasure would become his own. The Pearl of Great Price (Mt 13:45, 46).


45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.


<hi type="bold">46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it--</hi>The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.

 The Good and Bad Fish (<reference osisRef="Matt.13.47-Matt.13.50">Mt 13:47-50</reference>).

 The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.

46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it-- The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it. The Good and Bad Fish (Mt 13:47-50). The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.


<hi type="bold">47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind--</hi>The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net (<reference osisRef="Mark.1.16">Mr 1:16</reference>, <reference osisRef="1Cor.1.18">18</reference>). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.

47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind-- The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net (Mr 1:16, 18). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.


<hi type="bold">48. Which, when it was full, they drew to shore--</hi>for the separation will not be made till the number of the elect is accomplished.

<hi type="bold">and sat down--</hi>expressing the deliberateness with which the judicial separation will at length be made.

<hi type="bold">and gathered the good into vessels, but cast the bad away--</hi>literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.

48. Which, when it was full, they drew to shore-- for the separation will not be made till the number of the elect is accomplished. and sat down-- expressing the deliberateness with which the judicial separation will at length be made. and gathered the good into vessels, but cast the bad away-- literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.


<hi type="bold">49. So shall it be at the end of the world, &c.--</hi>(See on <reference osisRef="Matt.13.42">Mt 13:42</reference>). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.

49. So shall it be at the end of the world, &c.-- (See on Mt 13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.


<hi type="bold">51. Jesus saith unto them--</hi>that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (<reference osisRef="Matt.13.36">Mt 13:36</reference>, &c.).

 Have ye understood all these things? They say unto him, Yea, Lord.

51. Jesus saith unto them-- that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (Mt 13:36, &c.). Have ye understood all these things? They say unto him, Yea, Lord.


<hi type="bold">52. Then said he unto them, Therefore--</hi>or as we should say, "Well, then."

<hi type="bold">every scribe--</hi>or Christian teacher: here so called from that well-known class among the Jews. (See <reference osisRef="Matt.23.34">Mt 23:34</reference>).

<hi type="bold">which is instructed unto the kingdom of heaven--</hi>himself taught in the mysteries of the Gospel which he has to teach to others.

<hi type="bold">is like unto a man that is an householder which bringeth forth--</hi>"turneth" or "dealeth out."

<hi type="bold">out of his treasure--</hi>his store of divine truth.

<hi type="bold">things new and old--</hi>old truths in ever new forms, aspects, applications, and with ever new illustrations.

52. Then said he unto them, Therefore-- or as we should say, "Well, then." every scribe-- or Christian teacher: here so called from that well-known class among the Jews. (See Mt 23:34). which is instructed unto the kingdom of heaven-- himself taught in the mysteries of the Gospel which he has to teach to others. is like unto a man that is an householder which bringeth forth-- "turneth" or "dealeth out." out of his treasure-- his store of divine truth. things new and old-- old truths in ever new forms, aspects, applications, and with ever new illustrations.


<title type="x-s3"><reference osisRef="Matt.13.53-Matt.13.58">Mt 13:53-58</reference>. How Jesus Was Regarded by His Relatives. ( = <reference osisRef="Mark.6.1-Mark.6.6">Mr 6:1-6</reference>; <reference osisRef="Luke.4.16-Luke.4.30">Lu 4:16-30</reference>).</title>

53. And it came to pass, that, when Jesus had finished these parables, he departed thence.

Mt 13:53-58. How Jesus Was Regarded by His Relatives. ( = Mr 6:1-6; Lu 4:16-30). 53. And it came to pass, that, when Jesus had finished these parables, he departed thence.


<hi type="bold">54. And when he was come into his own country--</hi>that is, Nazareth; as is plain from <reference osisRef="Mark.6.1">Mr 6:1</reference>. See on <reference osisRef="John.4.43">Joh 4:43</reference>, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on <reference osisRef="Matt.4.13">Mt 4:13</reference>; and for the reasons, see <reference osisRef="Luke.4.16-Luke.4.30">Lu 4:16-30</reference>.

<hi type="bold">Whence hath this man this wisdom, and these mighty works?--</hi>"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on <reference osisRef="Luke.4.16">Lu 4:16</reference>, &c.

54. And when he was come into his own country-- that is, Nazareth; as is plain from Mr 6:1. See on Joh 4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on Mt 4:13; and for the reasons, see Lu 4:16-30. Whence hath this man this wisdom, and these mighty works?-- "these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Lu 4:16, &c.


<hi type="bold">55. Is not this the carpenter's son?--</hi>In Mark (<reference osisRef="Mark.6.3">Mr 6:3</reference>) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.

<hi type="bold">is not his mother called Mary?--</hi>"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."

 And his brethren, James, and Joses, and Simon, and Judas?

55. Is not this the carpenter's son?-- In Mark (Mr 6:3) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father. is not his mother called Mary?-- "Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come." And his brethren, James, and Joses, and Simon, and Judas?


<hi type="bold">56. And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises--</hi>What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (<reference osisRef="Matt.12.46">Mt 12:46</reference>; and its parallels, <reference osisRef="Mark.3.31">Mr 3:31</reference>; <reference osisRef="Luke.8.19">Lu 8:19</reference>; our present passage, and its parallels, <reference osisRef="Mark.6.3">Mr 6:3</reference>; <reference osisRef="John.2.12">Joh 2:12</reference>; <reference osisRef="2Cor.7.3">7:3</reference>, <reference osisRef="2Cor.5.10">5, 10</reference>; <reference osisRef="Acts.1.14">Ac 1:14</reference>). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "James," is afterwards called "the Lord's brother" (see on <reference osisRef="Gal.1.19">Ga 1:19</reference>), but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "Joses" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (<reference osisRef="Acts.1.23">Ac 1:23</reference>); and the third here named, "Simon," is not to be confounded with Simon the Kananite or Zealot (see on <reference osisRef="Matt.10.4">Mt 10:4</reference>). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "Judas," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.

56. And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises-- What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (Mt 12:46; and its parallels, Mr 3:31; Lu 8:19; our present passage, and its parallels, Mr 6:3; Joh 2:12; 7:3, 5, 10; Ac 1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "James," is afterwards called "the Lord's brother" (see on Ga 1:19), but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "Joses" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Ac 1:23); and the third here named, "Simon," is not to be confounded with Simon the Kananite or Zealot (see on Mt 10:4). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "Judas," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.


<hi type="bold">58. And he did not many mighty works there, because of their unbelief--</hi>"save that He laid His hands on a few sick folk, and healed them" (<reference osisRef="Mark.6.5">Mr 6:5</reference>). See on <reference osisRef="Luke.4.16-Luke.4.30">Lu 4:16-30</reference>. <chapter eID="Matt.13"/>

58. And he did not many mighty works there, because of their unbelief-- "save that He laid His hands on a few sick folk, and healed them" (Mr 6:5). See on Lu 4:16-30.


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Matt.14.1-Matt.14.12">Mt 14:1-12</reference>. Herod Thinks Jesus a Resurrection of the Murdered Baptist--Account of His Imprisonment and Death. ( = <reference osisRef="Mark.6.14-Mark.6.29">Mr 6:14-29</reference>; <reference osisRef="Luke.9.7-Luke.9.9">Lu 9:7-9</reference>).</title>
<hi type="bold">The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the Baptist--</hi>who had been in prison for probably more than a year--had been cruelly put to death.

 Herod's Theory of the Works of Christ (<reference osisRef="Matt.14.1">Mt 14:1</reference>, 2).

<hi type="bold">1. At that time Herod the tetrarch--</hi>Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (<reference osisRef="Matt.2.22">Mt 2:22</reference>), who ruled as ethnarch over Galilee and Perea.

<hi type="bold">heard of the fame of Jesus--</hi>"for His name was spread abroad" (<reference osisRef="Mark.6.14">Mr 6:14</reference>).

CHAPTER 14 Mt 14:1-12. Herod Thinks Jesus a Resurrection of the Murdered Baptist--Account of His Imprisonment and Death. ( = Mr 6:14-29; Lu 9:7-9). The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the Baptist-- who had been in prison for probably more than a year--had been cruelly put to death. Herod's Theory of the Works of Christ (Mt 14:1, 2). 1. At that time Herod the tetrarch-- Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mt 2:22), who ruled as ethnarch over Galilee and Perea. heard of the fame of Jesus-- "for His name was spread abroad" (Mr 6:14).