<hi type="bold">36. But when he saw the multitudes, he was moved with compassion on them, because they fainted--</hi>This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed."

<hi type="bold">and were scattered abroad--</hi>rather, "lying about," "abandoned," or "neglected."

<hi type="bold">as sheep, having no shepherd--</hi>their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.

36. But when he saw the multitudes, he was moved with compassion on them, because they fainted-- This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed." and were scattered abroad-- rather, "lying about," "abandoned," or "neglected." as sheep, having no shepherd-- their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.


<hi type="bold">37. Then saith he unto his disciples, The harvest truly is plenteous--</hi>His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world" (<reference osisRef="Matt.13.38">Mt 13:38</reference>), teeming with souls having to be gathered to Him.

<hi type="bold">but the labourers--</hi>men divinely qualified and called to gather them in--"are few."

37. Then saith he unto his disciples, The harvest truly is plenteous-- His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world" (Mt 13:38), teeming with souls having to be gathered to Him. but the labourers-- men divinely qualified and called to gather them in--"are few."


<hi type="bold">38. Pray ye therefore the Lord of the harvest--</hi>the great Lord and Proprietor of all. Compare <reference osisRef="John.15.1">Joh 15:1</reference>, "I am the true vine, and My Father is the husbandman."

<hi type="bold">that he will send forth labourers into his harvest--</hi>The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in <reference osisRef="Matt.9.25">Mt 9:25</reference>, and <reference osisRef="John.10.4">Joh 10:4</reference>--"When He putteth forth His own sheep." (See on <reference osisRef="Matt.4.1">Mt 4:1</reference>). <chapter eID="Matt.9"/>

38. Pray ye therefore the Lord of the harvest-- the great Lord and Proprietor of all. Compare Joh 15:1, "I am the true vine, and My Father is the husbandman." that he will send forth labourers into his harvest-- The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in Mt 9:25, and Joh 10:4--"When He putteth forth His own sheep." (See on Mt 4:1).


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Matt.10.1-Matt.10.5">Mt 10:1-5</reference>. Mission of the Twelve Apostles. ( = <reference osisRef="Mark.6.7-Mark.6.13">Mr 6:7-13</reference>; <reference osisRef="Luke.9.1-Luke.9.6">Lu 9:1-6</reference>).</title>
 The last three verses of the ninth chapter form the proper introduction to the Mission of the Twelve, as is evident from the remarkable fact that the Mission of the Seventy was prefaced by the very same words. (See on <reference osisRef="Luke.10.2">Lu 10:2</reference>).

<hi type="bold">1. And when he had called unto him his twelve disciples, he gave them power--</hi>The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (<reference osisRef="Luke.9.1">Lu 9:1</reference>)--"He gave them power and authority"--in other words, He both qualified and authorized them.

<hi type="bold">against--</hi>or "over."

CHAPTER 10 Mt 10:1-5. Mission of the Twelve Apostles. ( = Mr 6:7-13; Lu 9:1-6). The last three verses of the ninth chapter form the proper introduction to the Mission of the Twelve, as is evident from the remarkable fact that the Mission of the Seventy was prefaced by the very same words. (See on Lu 10:2). 1. And when he had called unto him his twelve disciples, he gave them power-- The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Lu 9:1)--"He gave them power and authority"--in other words, He both qualified and authorized them. against-- or "over."


<hi type="bold">2. Now the names of the twelve apostles are these--</hi>The other Evangelists enumerate the twelve in immediate connection with their appointment (<reference osisRef="Mark.3.13-Mark.3.19">Mr 3:13-19</reference>; <reference osisRef="Luke.6.13-Luke.6.16">Lu 6:13-16</reference>). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names here. And as in the Acts (<reference osisRef="Acts.1.13">Ac 1:13</reference>) we have a list of the Eleven who met daily in the upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison.

<hi type="bold">The first, Simon, who is called Peter--</hi>(See on <reference osisRef="John.1.42">Joh 1:42</reference>).

<hi type="bold">and Andrew his brother; James the son of Zebedee, and John his brother--</hi>named after James, as the younger of the two.

2. Now the names of the twelve apostles are these-- The other Evangelists enumerate the twelve in immediate connection with their appointment (Mr 3:13-19; Lu 6:13-16). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names here. And as in the Acts (Ac 1:13) we have a list of the Eleven who met daily in the upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison. The first, Simon, who is called Peter-- (See on Joh 1:42). and Andrew his brother; James the son of Zebedee, and John his brother-- named after James, as the younger of the two.


<hi type="bold">3. Philip and Bartholomew--</hi>That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's (<reference osisRef="Mark.3.18">Mr 3:18</reference>; <reference osisRef="Luke.6.14">Lu 6:14</reference>), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus (<reference osisRef="John.1.45">Joh 1:45</reference>); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present (<reference osisRef="John.21.2">Joh 21:2</reference>).

<hi type="bold">Matthew the publican--</hi>In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on <reference osisRef="Matt.1.3">Mt 1:3</reference>, <reference osisRef="1Cor.5.6">5, 6</reference>; <reference osisRef="1Cor.9.9">9:9</reference>).

<hi type="bold">James the son of Alphaeus--</hi>the same person apparently who is called Cleopas or Clopas (<reference osisRef="Luke.24.18">Lu 24:18</reference>; <reference osisRef="John.19.25">Joh 19:25</reference>); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin.

<hi type="bold">and Lebbaeus, whose surname was Thaddaeus--</hi>the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke (<reference osisRef="Luke.6.16">Lu 6:16</reference>; <reference osisRef="Acts.1.13">Ac 1:13</reference>), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John (<reference osisRef="John.14.22">Joh 14:22</reference>) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" (<reference osisRef="Matt.13.55">Mt 13:55</reference>), unless these be the same, is most likely.

3. Philip and Bartholomew-- That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's (Mr 3:18; Lu 6:14), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus (Joh 1:45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present (Joh 21:2). Matthew the publican-- In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on Mt 1:3, 5, 6; 9:9). James the son of Alphaeus-- the same person apparently who is called Cleopas or Clopas (Lu 24:18; Joh 19:25); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin. and Lebbaeus, whose surname was Thaddaeus-- the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke (Lu 6:16; Ac 1:13), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John (Joh 14:22) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" (Mt 13:55), unless these be the same, is most likely.


<hi type="bold">4. Simon the Canaanite--</hi>rather "Kananite," but better still, "the Zealot," as he is called in <reference osisRef="Luke.6.15">Lu 6:15</reference>, where the original term should not have been retained as in our version ("Simon, called Zelotes"), but rendered "Simon, called the Zealot." The word "Kananite" is just the Aramaic, or Syro-Chaldaic, term for "Zealot." Probably before his acquaintance with Jesus, he belonged to the sect of the Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity.

<hi type="bold">and Judas Iscariot--</hi>that is, Judas of Kerioth, a town of Judah (<reference osisRef="Josh.15.25">Jos 15:25</reference>); so called to distinguish him from "Judas the brother of James" (<reference osisRef="Luke.6.16">Lu 6:16</reference>).

<hi type="bold">who also betrayed him--</hi>a note of infamy attached to his name in all the catalogues of the Twelve.
 <title type="x-s3"><reference osisRef="Matt.10.5-Matt.10.42">Mt 10:5-42</reference>. The Twelve Receive Their Instructions.</title>
 This directory divides itself into three distinct parts. The first part (<reference osisRef="Matt.10.5-Matt.10.15">Mt 10:5-15</reference>) contains directions for the brief and temporary mission on which they were now going forth, with respect to the places they were to go to, the works they were to do, the message they were to bear, and the manner in which they were to conduct themselves. The second part (<reference osisRef="Matt.10.16-Matt.10.23">Mt 10:16-23</reference>) contains directions of no such limited and temporary nature, but opens out into the permanent exercise of the Gospel ministry. The third part (<reference osisRef="Matt.10.24-Matt.10.42">Mt 10:24-42</reference>) is of wider application still, reaching not only to the ministry of the Gospel in every age, but to the service of Christ in the widest sense. It is a strong confirmation of this threefold division, that each part closes with the words, "Verily I SAY UNTO YOU" (<reference osisRef="Matt.10.15">Mt 10:15</reference>, 23, 42).

 Directions for the Present Mission (<reference osisRef="Matt.10.5-Matt.10.15">Mt 10:5-15</reference>).

4. Simon the Canaanite-- rather "Kananite," but better still, "the Zealot," as he is called in Lu 6:15, where the original term should not have been retained as in our version ("Simon, called Zelotes"), but rendered "Simon, called the Zealot." The word "Kananite" is just the Aramaic, or Syro-Chaldaic, term for "Zealot." Probably before his acquaintance with Jesus, he belonged to the sect of the Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity. and Judas Iscariot-- that is, Judas of Kerioth, a town of Judah (Jos 15:25); so called to distinguish him from "Judas the brother of James" (Lu 6:16). who also betrayed him-- a note of infamy attached to his name in all the catalogues of the Twelve. Mt 10:5-42. The Twelve Receive Their Instructions. This directory divides itself into three distinct parts. The first part (Mt 10:5-15) contains directions for the brief and temporary mission on which they were now going forth, with respect to the places they were to go to, the works they were to do, the message they were to bear, and the manner in which they were to conduct themselves. The second part (Mt 10:16-23) contains directions of no such limited and temporary nature, but opens out into the permanent exercise of the Gospel ministry. The third part (Mt 10:24-42) is of wider application still, reaching not only to the ministry of the Gospel in every age, but to the service of Christ in the widest sense. It is a strong confirmation of this threefold division, that each part closes with the words, "Verily I SAY UNTO YOU" (Mt 10:15, 23, 42). Directions for the Present Mission (Mt 10:5-15).


<hi type="bold">5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not--</hi>The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" (<reference osisRef="Acts.1.8">Ac 1:8</reference>).

5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not-- The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" (Ac 1:8).


<hi type="bold">6. But go rather to the lost sheep of the house of Israel--</hi>Until Christ's death, which broke down the middle wall of partition (<reference osisRef="Eph.2.14">Ep 2:14</reference>), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep," not merely in the sense which all sinners are (<reference osisRef="Isa.53.6">Is 53:6</reference>; <reference osisRef="1Pet.2.25">1Pe 2:25</reference>; compare with <reference osisRef="Luke.19.10">Lu 19:10</reference>), but as abandoned and left to wander from the right way by faithless shepherds (<reference osisRef="Jer.50.6">Jr 50:6</reference>, <reference osisRef="Jer.50.17">17</reference>; <reference osisRef="Ezek.34.2-Ezek.34.6">Eze 34:2-6</reference>, &c.).

6. But go rather to the lost sheep of the house of Israel-- Until Christ's death, which broke down the middle wall of partition (Ep 2:14), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep," not merely in the sense which all sinners are (Is 53:6; 1Pe 2:25; compare with Lu 19:10), but as abandoned and left to wander from the right way by faithless shepherds (Jr 50:6, 17; Eze 34:2-6, &c.).


<hi type="bold">7. And as ye go, preach, saying, The kingdom of heaven is at hand--</hi>(See on <reference osisRef="Matt.3.2">Mt 3:2</reference>).

7. And as ye go, preach, saying, The kingdom of heaven is at hand-- (See on Mt 3:2).


<hi type="bold">8. Heal the sick, cleanse the lepers, raise the dead, cast out devils--</hi>(The italicized clause--"raise the dead"--is wanting in many manuscripts). Here we have the first communication of supernatural power by Christ Himself to His followers--thus anticipating the gifts of Pentecost. And right royally does He dispense it.

<hi type="bold">freely ye have received, freely give--</hi>Divine saying, divinely said! <hi type="bold">(Compare <reference osisRef="Deut.15.10">De 15:10</reference>, <reference osisRef="Deut.15.11">11</reference>; <reference osisRef="Acts.3.6">Ac 3:6</reference>)--</hi>an apple of gold in a setting of silver (<reference osisRef="Prov.25.11">Pr 25:11</reference>). It reminds us of that other golden saying of our Lord, rescued from oblivion by Paul, "It is more blessed to give than to receive" (<reference osisRef="Acts.20.35">Ac 20:35</reference>). Who can estimate what the world owes to such sayings, and with what beautiful foliage and rich fruit such seeds have covered, and will yet cover, this earth!

8. Heal the sick, cleanse the lepers, raise the dead, cast out devils-- (The italicized clause--"raise the dead"--is wanting in many manuscripts). Here we have the first communication of supernatural power by Christ Himself to His followers--thus anticipating the gifts of Pentecost. And right royally does He dispense it. freely ye have received, freely give-- Divine saying, divinely said! (Compare De 15:10, 11; Ac 3:6)-- an apple of gold in a setting of silver (Pr 25:11). It reminds us of that other golden saying of our Lord, rescued from oblivion by Paul, "It is more blessed to give than to receive" (Ac 20:35). Who can estimate what the world owes to such sayings, and with what beautiful foliage and rich fruit such seeds have covered, and will yet cover, this earth!


<hi type="bold">9. Provide neither gold, nor silver, nor brass in your purses--</hi>"for" your purses; literally, "your belts," in which they kept their money.

9. Provide neither gold, nor silver, nor brass in your purses-- "for" your purses; literally, "your belts," in which they kept their money.


<hi type="bold">10. Nor scrip for your journey--</hi>the bag used by travellers for holding provisions.

<hi type="bold">neither two coats--</hi>or tunics, worn next the skin. The meaning is, Take no change of dress, no additional articles.

<hi type="bold">neither shoes--</hi>that is, change of them.

<hi type="bold">nor yet staves--</hi>The received text here has "a staff," but our version follows another reading, "staves," which is found in the received text of Luke (<reference osisRef="Luke.9.3">Lu 9:3</reference>). The true reading, however, evidently is "a staff"--meaning, that they were not to procure even that much expressly for this missionary journey, but to go with what they had. No doubt it was the misunderstanding of this that gave rise to the reading "staves" in so many manuscripts Even if this reading were genuine, it could not mean "more than one"; for who, as Alford well asks, would think of taking a spare staff?

<hi type="bold">for the workman is worthy of his meat--</hi>his "food" or "maintenance"; a principle which, being universally recognized in secular affairs, is here authoritatively applied to the services of the Lord's workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (<reference osisRef="Rom.15.27">Ro 15:27</reference>; <reference osisRef="1Cor.9.11">1Co 9:11</reference>; <reference osisRef="Gal.6.6">Ga 6:6</reference>), and once as "scripture" (<reference osisRef="1Tim.5.18">1Ti 5:18</reference>).

10. Nor scrip for your journey-- the bag used by travellers for holding provisions. neither two coats-- or tunics, worn next the skin. The meaning is, Take no change of dress, no additional articles. neither shoes-- that is, change of them. nor yet staves-- The received text here has "a staff," but our version follows another reading, "staves," which is found in the received text of Luke (Lu 9:3). The true reading, however, evidently is "a staff"--meaning, that they were not to procure even that much expressly for this missionary journey, but to go with what they had. No doubt it was the misunderstanding of this that gave rise to the reading "staves" in so many manuscripts Even if this reading were genuine, it could not mean "more than one"; for who, as Alford well asks, would think of taking a spare staff? for the workman is worthy of his meat-- his "food" or "maintenance"; a principle which, being universally recognized in secular affairs, is here authoritatively applied to the services of the Lord's workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (Ro 15:27; 1Co 9:11; Ga 6:6), and once as "scripture" (1Ti 5:18).


<hi type="bold">11. And into whatsoever city or town--</hi>town or village.

<hi type="bold">ye shall enter inquire--</hi>carefully.

<hi type="bold">who in it is worthy--</hi>or "meet" to entertain such messengers; not in point of rank, of course, but of congenial disposition.

<hi type="bold">and there abide till ye go thence--</hi>not shifting about, as if discontented, but returning the welcome given with a courteous, contented, accommodating disposition.

11. And into whatsoever city or town-- town or village. ye shall enter inquire-- carefully. who in it is worthy-- or "meet" to entertain such messengers; not in point of rank, of course, but of congenial disposition. and there abide till ye go thence-- not shifting about, as if discontented, but returning the welcome given with a courteous, contented, accommodating disposition.


<hi type="bold">12. And when ye come into an house--</hi>or "the house," but it means not the worthy house, but the house ye first enter, to try if it be worthy.

<hi type="bold">salute it--</hi>show it the usual civilities.

12. And when ye come into an house-- or "the house," but it means not the worthy house, but the house ye first enter, to try if it be worthy. salute it-- show it the usual civilities.


<hi type="bold">13. And if the house be worthy--</hi>showing this by giving you a welcome.

<hi type="bold">let your peace come upon it--</hi>This is best explained by the injunction to the Seventy, "And into whatsoever house ye enter, first say, Peace be to this house" (<reference osisRef="Luke.10.5">Lu 10:5</reference>). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and His messengers, it means something far higher, both in the gift and the giving of it, than in the current salutation. (See on <reference osisRef="John.14.27">Joh 14:27</reference>).

<hi type="bold">but if it be not worthy, let your peace return to you--</hi>If your peace finds a shut, instead of an open, door in the heart of any household, take it back to yourselves, who know how to value it; and it will taste the sweeter to you for having been offered, even though rejected.

13. And if the house be worthy-- showing this by giving you a welcome. let your peace come upon it-- This is best explained by the injunction to the Seventy, "And into whatsoever house ye enter, first say, Peace be to this house" (Lu 10:5). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and His messengers, it means something far higher, both in the gift and the giving of it, than in the current salutation. (See on Joh 14:27). but if it be not worthy, let your peace return to you-- If your peace finds a shut, instead of an open, door in the heart of any household, take it back to yourselves, who know how to value it; and it will taste the sweeter to you for having been offered, even though rejected.


<hi type="bold">14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city--</hi>for possibly a whole town might not furnish one "worthy."

<hi type="bold">shake off the dust of your feet--</hi>"for a testimony against them," as Mark and Luke add (<reference osisRef="Mark.6.11">Mr 6:11</reference>; <reference osisRef="Luke.10.11">Lu 10:11</reference>). By this symbolical action they vividly shook themselves from all connection with such, and all responsibility for the guilt of rejecting them and their message. Such symbolical actions were common in ancient times, even among others than the Jews, as strikingly appears in Pilate (<reference osisRef="Matt.27.24">Mt 27:24</reference>). And even to this day it prevails in the East.

14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city-- for possibly a whole town might not furnish one "worthy." shake off the dust of your feet-- "for a testimony against them," as Mark and Luke add (Mr 6:11; Lu 10:11). By this symbolical action they vividly shook themselves from all connection with such, and all responsibility for the guilt of rejecting them and their message. Such symbolical actions were common in ancient times, even among others than the Jews, as strikingly appears in Pilate (Mt 27:24). And even to this day it prevails in the East.


<hi type="bold">15. Verily I say unto you, It shall be more tolerable--</hi>more bearable.

<hi type="bold">for Sodom and Gomorrah in the day of judgment, than for that city--</hi>Those Cities of the Plain, which were given to the flames for their loathsome impurities, shall be treated as less criminal, we are here taught, than those places which, though morally respectable, reject the Gospel message and affront those that bear it.

 Directions for the Future and Permanent Exercise of the Christian Ministry (<reference osisRef="Matt.10.16-Matt.10.23">Mt 10:16-23</reference>).

15. Verily I say unto you, It shall be more tolerable-- more bearable. for Sodom and Gomorrah in the day of judgment, than for that city-- Those Cities of the Plain, which were given to the flames for their loathsome impurities, shall be treated as less criminal, we are here taught, than those places which, though morally respectable, reject the Gospel message and affront those that bear it. Directions for the Future and Permanent Exercise of the Christian Ministry (Mt 10:16-23).


<hi type="bold">16. Behold, I send you forth--</hi>The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it.

<hi type="bold">as sheep--</hi>defenseless.

<hi type="bold">in the midst of wolves--</hi>ready to make a prey of you (<reference osisRef="John.10.12">Joh 10:12</reference>). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold."

<hi type="bold">be ye therefore wise as serpents, and harmless as doves--</hi>Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.

16. Behold, I send you forth-- The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it. as sheep-- defenseless. in the midst of wolves-- ready to make a prey of you (Joh 10:12). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold." be ye therefore wise as serpents, and harmless as doves-- Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.


<hi type="bold">17. But beware of men; for they will deliver you up to the councils--</hi>the local courts, used here for civil magistrates in general.

<hi type="bold">and they will scourge you in their synagogues--</hi>By this is meant persecution at the hands of the ecclesiastics.

17. But beware of men; for they will deliver you up to the councils-- the local courts, used here for civil magistrates in general. and they will scourge you in their synagogues-- By this is meant persecution at the hands of the ecclesiastics.


<hi type="bold">18. And ye shall be brought before governors--</hi>provincial rulers.

<hi type="bold">and kings--</hi>the highest tribunals.

<hi type="bold">for my sake, for a testimony against them--</hi>rather, "to them," in order to bear testimony to the truth and its glorious effects.

<hi type="bold">and the Gentiles--</hi>"to the Gentiles"; a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings.

18. And ye shall be brought before governors-- provincial rulers. and kings-- the highest tribunals. for my sake, for a testimony against them-- rather, "to them," in order to bear testimony to the truth and its glorious effects. and the Gentiles-- "to the Gentiles"; a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings.


<hi type="bold">19. But when they deliver you up, take no thought--</hi>be not solicitous or anxious. (See on <reference osisRef="Matt.6.25">Mt 6:25</reference>).

<hi type="bold">how or what ye shall speak--</hi>that is, either in what manner ye shall make your defense, or of what matter it shall consist.

<hi type="bold">for it shall be given you in that same hour what ye shall speak--</hi>(See <reference osisRef="Exod.4.12">Ex 4:12</reference>; <reference osisRef="Jer.1.7">Jr 1:7</reference>).

19. But when they deliver you up, take no thought-- be not solicitous or anxious. (See on Mt 6:25). how or what ye shall speak-- that is, either in what manner ye shall make your defense, or of what matter it shall consist. for it shall be given you in that same hour what ye shall speak-- (See Ex 4:12; Jr 1:7).


<hi type="bold">20. For it is not ye that speak, but the Spirit of your Father which speaketh in you--</hi>How remarkably this has been verified, the whole history of persecution thrillingly proclaims--from the Acts of the Apostles to the latest martyrology.

20. For it is not ye that speak, but the Spirit of your Father which speaketh in you-- How remarkably this has been verified, the whole history of persecution thrillingly proclaims--from the Acts of the Apostles to the latest martyrology.


<hi type="bold">21. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death--</hi>for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new--as of Belial to Christ--was to issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst.

21. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death-- for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new--as of Belial to Christ--was to issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst.


<hi type="bold">22. And ye shall be hated of all men for my name's sake--</hi>The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity--though it might soften its violence, and in some cases avert the outward manifestations of it.

<hi type="bold">but he that endureth to the end shall be saved--</hi>a great saying, repeated, in connection with similar warnings, in the prophecy of the destruction of Jerusalem (<reference osisRef="Matt.24.13">Mt 24:13</reference>); and often reiterated by the apostle as a warning against "drawing back unto perdition" (<reference osisRef="Heb.3.6">He 3:6</reference>, <reference osisRef="Heb.3.13">13</reference>; <reference osisRef="Heb.6.4-Heb.6.6">6:4-6</reference>; <reference osisRef="Heb.10.23">10:23</reference>, <reference osisRef="Heb.10.26-Heb.10.29">26-29</reference>, 38, 39, &c.). As "drawing back unto perdition" is merely the palpable evidence of the want of "root" from the first in the Christian profession (<reference osisRef="Luke.8.13">Lu 8:13</reference>), so "enduring to the end" is just the proper evidence of its reality and solidity.

22. And ye shall be hated of all men for my name's sake-- The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity--though it might soften its violence, and in some cases avert the outward manifestations of it. but he that endureth to the end shall be saved-- a great saying, repeated, in connection with similar warnings, in the prophecy of the destruction of Jerusalem (Mt 24:13); and often reiterated by the apostle as a warning against "drawing back unto perdition" (He 3:6, 13; 6:4-6; 10:23, 26-29, 38, 39, &c.). As "drawing back unto perdition" is merely the palpable evidence of the want of "root" from the first in the Christian profession (Lu 8:13), so "enduring to the end" is just the proper evidence of its reality and solidity.


<hi type="bold">23. But when they persecute you in this city, flee ye into another--</hi>"into the other." This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of "knowing the time of His visitations."

<hi type="bold">for verily I say unto you--</hi>what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it.

<hi type="bold">Ye shall not have gone over--</hi>Ye shall in nowise have completed.

<hi type="bold">the cities of Israel, till the Son of man be come--</hi>To understand this--as Lange and others do--in the first instance, of Christ's own peregrinations, as if He had said, "Waste not your time upon hostile places, for I Myself will be after you ere your work be over"--seems almost trifling. "The coming of the Son of man" has a fixed doctrinal sense, here referring immediately to the crisis of Israel's history as the visible kingdom of God, when Christ was to come and judge it; when "the wrath would come upon it to the uttermost"; and when, on the ruins of Jerusalem and the old economy, He would establish His own kingdom. This, in the uniform language of Scripture, is more immediately "the coming of the Son of man," "the day of vengeance of our God" (<reference osisRef="Matt.16.28">Mt 16:28</reference>; <reference osisRef="Matt.24.27">24:27</reference>, <reference osisRef="Matt.24.34">34</reference>; compare with <reference osisRef="Heb.10.25">He 10:25</reference>; <reference osisRef="Jas.5.7-Jas.5.9">Jas 5:7-9</reference>)--but only as being such a lively anticipation of His second coming for vengeance and deliverance. So understood, it is parallel with <reference osisRef="Matt.24.14">Mt 24:14</reference> (on which see).

 Directions for the Service of Christ in Its Widest Sense (<reference osisRef="Matt.10.24-Matt.10.42">Mt 10:24-42</reference>).

23. But when they persecute you in this city, flee ye into another-- "into the other." This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of "knowing the time of His visitations." for verily I say unto you-- what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it. Ye shall not have gone over-- Ye shall in nowise have completed. the cities of Israel, till the Son of man be come-- To understand this--as Lange and others do--in the first instance, of Christ's own peregrinations, as if He had said, "Waste not your time upon hostile places, for I Myself will be after you ere your work be over"--seems almost trifling. "The coming of the Son of man" has a fixed doctrinal sense, here referring immediately to the crisis of Israel's history as the visible kingdom of God, when Christ was to come and judge it; when "the wrath would come upon it to the uttermost"; and when, on the ruins of Jerusalem and the old economy, He would establish His own kingdom. This, in the uniform language of Scripture, is more immediately "the coming of the Son of man," "the day of vengeance of our God" (Mt 16:28; 24:27, 34; compare with He 10:25; Jas 5:7-9)--but only as being such a lively anticipation of His second coming for vengeance and deliverance. So understood, it is parallel with Mt 24:14 (on which see). Directions for the Service of Christ in Its Widest Sense (Mt 10:24-42).


<hi type="bold">24. The disciple is not above his master--</hi>teacher.

<hi type="bold">nor the servant above his lord--</hi>another maxim which our Lord repeats in various connections (<reference osisRef="Luke.6.40">Lu 6:40</reference>; <reference osisRef="John.13.16">Joh 13:16</reference>; <reference osisRef="John.15.20">15:20</reference>).

24. The disciple is not above his master-- teacher. nor the servant above his lord-- another maxim which our Lord repeats in various connections (Lu 6:40; Joh 13:16; 15:20).


<hi type="bold">25. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub--</hi>All the Greek manuscripts, write "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron (<reference osisRef="2Kgs.1.2">2Ki 1:2</reference>), which it was designed to express. As all idolatry was regarded as devil worship (<reference osisRef="Lev.17.7">Le 17:7</reference>; <reference osisRef="Deut.32.17">De 32:17</reference>; <reference osisRef="Ps.106.37">Psa 106:37</reference>; <reference osisRef="1Cor.10.20">1Co 10:20</reference>), so there seems to have been something peculiarly satanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Though we nowhere read that our Lord was actually called "Beelzebul," He was charged with being in league with Satan under that hateful name (<reference osisRef="Matt.12.24">Mt 12:24</reference>, <reference osisRef="Matt.12.26">26</reference>), and more than once Himself was charged with "having a devil" or "demon" (<reference osisRef="Mark.3.30">Mr 3:30</reference>; <reference osisRef="John.7.20">Joh 7:20</reference>; <reference osisRef="John.8.48">8:48</reference>). Here it is used to denote the most opprobrious language which could be applied by one to another.

<hi type="bold">how much more shall they call them of his household--</hi>"the inmates." Three relations in which Christ stands to His people are here mentioned: He is their Teacher--they His disciples; He is their Lord--they His servants; He is the Master of the household--they its inmates. In all these relations, He says here, He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse.

25. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub-- All the Greek manuscripts, write "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron (2Ki 1:2), which it was designed to express. As all idolatry was regarded as devil worship (Le 17:7; De 32:17; Psa 106:37; 1Co 10:20), so there seems to have been something peculiarly satanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Though we nowhere read that our Lord was actually called "Beelzebul," He was charged with being in league with Satan under that hateful name (Mt 12:24, 26), and more than once Himself was charged with "having a devil" or "demon" (Mr 3:30; Joh 7:20; 8:48). Here it is used to denote the most opprobrious language which could be applied by one to another. how much more shall they call them of his household-- "the inmates." Three relations in which Christ stands to His people are here mentioned: He is their Teacher--they His disciples; He is their Lord--they His servants; He is the Master of the household--they its inmates. In all these relations, He says here, He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse.


<hi type="bold">26. Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known--</hi>that is, There is no use, and no need, of concealing anything; right and wrong, truth and error, are about to come into open and deadly collision; and the day is coming when all hidden things shall be disclosed, everything seen as it is, and every one have his due (<reference osisRef="1Cor.4.5">1Co 4:5</reference>).

26. Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known-- that is, There is no use, and no need, of concealing anything; right and wrong, truth and error, are about to come into open and deadly collision; and the day is coming when all hidden things shall be disclosed, everything seen as it is, and every one have his due (1Co 4:5).


<hi type="bold">27. What I tell you in darkness--</hi>in the privacy of a teaching for which men are not yet ripe.

<hi type="bold">that speak ye in the light--</hi>for when ye go forth all will be ready.

<hi type="bold">and what ye hear in the ear, that preach ye upon the housetops--</hi>Give free and fearless utterance to all that I have taught you while yet with you. Objection: But this may cost us our life? Answer: It may, but there their power ends:

27. What I tell you in darkness-- in the privacy of a teaching for which men are not yet ripe. that speak ye in the light-- for when ye go forth all will be ready. and what ye hear in the ear, that preach ye upon the housetops-- Give free and fearless utterance to all that I have taught you while yet with you. Objection: But this may cost us our life? Answer: It may, but there their power ends:


<hi type="bold">28. And fear not them which kill the body, but are not able to kill the soul--</hi>In <reference osisRef="Luke.12.4">Lu 12:4</reference>, "and after that have no more that they can do."

<hi type="bold">but rather fear him--</hi>In Luke (<reference osisRef="Luke.12.5">Lu 12:5</reference>) this is peculiarly solemn, "I will forewarn you whom ye shall fear," even Him

<hi type="bold">which is able to destroy both soul and body in hell--</hi>A decisive proof this that there is a hell for the body as well as the soul in the eternal world; in other words, that the torment that awaits the lost will have elements of suffering adapted to the material as well as the spiritual part of our nature, both of which, we are assured, will exist for ever. In the corresponding warning contained in Luke (<reference osisRef="Luke.12.4">Lu 12:4</reference>), Jesus calls His disciples "My friends," as if He had felt that such sufferings constituted a bond of peculiar tenderness between Him and them.

28. And fear not them which kill the body, but are not able to kill the soul-- In Lu 12:4, "and after that have no more that they can do." but rather fear him-- In Luke (Lu 12:5) this is peculiarly solemn, "I will forewarn you whom ye shall fear," even Him which is able to destroy both soul and body in hell-- A decisive proof this that there is a hell for the body as well as the soul in the eternal world; in other words, that the torment that awaits the lost will have elements of suffering adapted to the material as well as the spiritual part of our nature, both of which, we are assured, will exist for ever. In the corresponding warning contained in Luke (Lu 12:4), Jesus calls His disciples "My friends," as if He had felt that such sufferings constituted a bond of peculiar tenderness between Him and them.


<hi type="bold">29. Are not two sparrows sold for a farthing?--</hi>In Luke (<reference osisRef="Luke.12.6">Lu 12:6</reference>) it is "five sparrows for two farthings"; so that, if the purchaser took two farthings' worth, he got one in addition--of such small value were they.

<hi type="bold">and one of them shall not fall on the ground--</hi>exhausted or killed

<hi type="bold">without your Father--</hi>"Not one of them is forgotten before God," as it is in Luke (<reference osisRef="Luke.12.6">Lu 12:6</reference>).

29. Are not two sparrows sold for a farthing?-- In Luke (Lu 12:6) it is "five sparrows for two farthings"; so that, if the purchaser took two farthings' worth, he got one in addition--of such small value were they. and one of them shall not fall on the ground-- exhausted or killed without your Father-- "Not one of them is forgotten before God," as it is in Luke (Lu 12:6).


<hi type="bold">30. But the very hairs of your head are all numbered--</hi>See <reference osisRef="Luke.21.18">Lu 21:18</reference> (and compare for the language <reference osisRef="1Sam.14.45">1Sa 14:45</reference>; <reference osisRef="Acts.27.34">Ac 27:34</reference>).

30. But the very hairs of your head are all numbered-- See Lu 21:18 (and compare for the language 1Sa 14:45; Ac 27:34).


<hi type="bold">31. Fear ye not therefore, ye are of more value than many sparrows--</hi>Was ever language of such simplicity felt to carry such weight as this does? But here lies much of the charm and power of our Lord's teaching.

31. Fear ye not therefore, ye are of more value than many sparrows-- Was ever language of such simplicity felt to carry such weight as this does? But here lies much of the charm and power of our Lord's teaching.


<hi type="bold">32. Whosoever therefore shall confess me before men--</hi>despising the shame.

<hi type="bold">him will I confess also before my Father which is in heaven--</hi>I will not be ashamed of him, but will own him before the most august of all assemblies.

32. Whosoever therefore shall confess me before men-- despising the shame. him will I confess also before my Father which is in heaven-- I will not be ashamed of him, but will own him before the most august of all assemblies.


<hi type="bold">33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven--</hi>before that same assembly: "He shall have from Me his own treatment of Me on the earth." (But see on <reference osisRef="Matt.16.27">Mt 16:27</reference>).

33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven-- before that same assembly: "He shall have from Me his own treatment of Me on the earth." (But see on Mt 16:27).


<hi type="bold">34. Think not that I am come to send peace on earth: I came not to send peace, but a sword--</hi>strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties.

34. Think not that I am come to send peace on earth: I came not to send peace, but a sword-- strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties.


<hi type="bold">35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law--</hi>(See on <reference osisRef="Luke.12.51-Luke.12.53">Lu 12:51-53</reference>).

35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law-- (See on Lu 12:51-53).


<hi type="bold">36. And a man's foes shall be they of his own household--</hi>This saying, which is quoted, as is the whole verse, from <reference osisRef="Mic.7.6">Mi 7:6</reference>, is but an extension of the Psalmist's complaint (<reference osisRef="Ps.41.9">Psa 41:9</reference>; <reference osisRef="Ps.55.12-Ps.55.14">55:12-14</reference>), which had its most affecting illustration in the treason of Judas against our Lord Himself (<reference osisRef="John.13.18">Joh 13:18</reference>; <reference osisRef="Matt.26.48-Matt.26.50">Mt 26:48-50</reference>). Hence would arise the necessity of a choice between Christ and the nearest relations, which would put them to the severest test.

36. And a man's foes shall be they of his own household-- This saying, which is quoted, as is the whole verse, from Mi 7:6, is but an extension of the Psalmist's complaint (Psa 41:9; 55:12-14), which had its most affecting illustration in the treason of Judas against our Lord Himself (Joh 13:18; Mt 26:48-50). Hence would arise the necessity of a choice between Christ and the nearest relations, which would put them to the severest test.


<hi type="bold">37. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me--</hi>(Compare <reference osisRef="Deut.33.9">De 33:9</reference>). As the preference of the one would, in the case supposed, necessitate the abandonment of the other, our Lord here, with a sublime, yet awful self-respect, asserts His own claims to supreme affection.

37. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me-- (Compare De 33:9). As the preference of the one would, in the case supposed, necessitate the abandonment of the other, our Lord here, with a sublime, yet awful self-respect, asserts His own claims to supreme affection.


<hi type="bold">38. And he that taketh not his cross, and followeth after me, is not worthy of me--</hi>a saying which our Lord once and again emphatically reiterates (<reference osisRef="Matt.16.24">Mt 16:24</reference>; <reference osisRef="Luke.9.23">Lu 9:23</reference>; <reference osisRef="Luke.14.27">14:27</reference>). We have become so accustomed to this expression--"taking up one's cross"--in the sense of "being prepared for trials in general for Christ's sake," that we are apt to lose sight of its primary and proper sense here--"a preparedness to go forth even to crucifixion," as when our Lord had to bear His own cross on His way to Calvary--a saying the more remarkable as our Lord had not as yet given a hint that He would die this death, nor was crucifixion a Jewish mode of capital punishment.

38. And he that taketh not his cross, and followeth after me, is not worthy of me-- a saying which our Lord once and again emphatically reiterates (Mt 16:24; Lu 9:23; 14:27). We have become so accustomed to this expression--"taking up one's cross"--in the sense of "being prepared for trials in general for Christ's sake," that we are apt to lose sight of its primary and proper sense here--"a preparedness to go forth even to crucifixion," as when our Lord had to bear His own cross on His way to Calvary--a saying the more remarkable as our Lord had not as yet given a hint that He would die this death, nor was crucifixion a Jewish mode of capital punishment.


<hi type="bold">39. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it--</hi>another of those pregnant sayings which our Lord so often reiterates (<reference osisRef="Matt.16.25">Mt 16:25</reference>; <reference osisRef="Luke.17.33">Lu 17:33</reference>; <reference osisRef="John.12.25">Joh 12:25</reference>). The pith of such paradoxical maxims depends on the double sense attached to the word "life"--a lower and a higher, the natural and the spiritual, the temporal and eternal. An entire sacrifice of the lower, with all its relationships and interests--or, a willingness to make it which is the same thing--is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.

39. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it-- another of those pregnant sayings which our Lord so often reiterates (Mt 16:25; Lu 17:33; Joh 12:25). The pith of such paradoxical maxims depends on the double sense attached to the word "life"--a lower and a higher, the natural and the spiritual, the temporal and eternal. An entire sacrifice of the lower, with all its relationships and interests--or, a willingness to make it which is the same thing--is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.


<hi type="bold">40. He that receiveth you--</hi>entertaineth you,

<hi type="bold">receiveth me; and he that receiveth me, receiveth him that sent me--</hi>As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him is viewed, so, says our Lord here, "Your authority is Mine, as Mine is My Father's."

40. He that receiveth you-- entertaineth you, receiveth me; and he that receiveth me, receiveth him that sent me-- As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him is viewed, so, says our Lord here, "Your authority is Mine, as Mine is My Father's."


<hi type="bold">41. He that receiveth a prophet--</hi>one divinely commissioned to deliver a message from heaven. Predicting future events was no necessary part of a prophet's office, especially as the word is used in the New Testament.

<hi type="bold">in the name of a prophet--</hi>for his office's sake and love to his master. (See <reference osisRef="2Kgs.4.9">2Ki 4:9</reference> and see on <reference osisRef="2Kgs.4.10">2Ki 4:10</reference>).

<hi type="bold">shall receive a prophet's reward--</hi>What an encouragement to those who are not prophets! (See <reference osisRef="John.3.5-John.3.8">Joh 3:5-8</reference>).

<hi type="bold">and he that receiveth a righteous man in the name of a righteous man--</hi>from sympathy with his character and esteem for himself as such

<hi type="bold">shall receive a righteous man's reward--</hi>for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it.

41. He that receiveth a prophet-- one divinely commissioned to deliver a message from heaven. Predicting future events was no necessary part of a prophet's office, especially as the word is used in the New Testament. in the name of a prophet-- for his office's sake and love to his master. (See 2Ki 4:9 and see on 2Ki 4:10). shall receive a prophet's reward-- What an encouragement to those who are not prophets! (See Joh 3:5-8). and he that receiveth a righteous man in the name of a righteous man-- from sympathy with his character and esteem for himself as such shall receive a righteous man's reward-- for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it.


<hi type="bold">42. And whosoever shall give to drink unto one of these little ones--</hi>Beautiful epithet! Originally taken from <reference osisRef="Zech.13.7">Zec 13:7</reference>. The reference is to their lowliness in spirit, their littleness in the eyes of an undiscerning world, while high in Heaven's esteem.

<hi type="bold">a cup of cold water only--</hi>meaning, the smallest service.

<hi type="bold">in the name of a disciple--</hi>or, as it is in Mark (<reference osisRef="Mark.9.41">Mr 9:41</reference>), because ye are Christ's: from love to Me, and to him from his connection with Me.

<hi type="bold">verily I say unto you, he shall in no wise lose his reward--</hi>There is here a descending climax--"a prophet," "a righteous man," "a little one"; signifying that however low we come down in our services to those that are Christ's, all that is done for His sake, and that bears the stamp of love to His blessed name, shall be divinely appreciated and owned and rewarded. <chapter eID="Matt.10"/>

42. And whosoever shall give to drink unto one of these little ones-- Beautiful epithet! Originally taken from Zec 13:7. The reference is to their lowliness in spirit, their littleness in the eyes of an undiscerning world, while high in Heaven's esteem. a cup of cold water only-- meaning, the smallest service. in the name of a disciple-- or, as it is in Mark (Mr 9:41), because ye are Christ's: from love to Me, and to him from his connection with Me. verily I say unto you, he shall in no wise lose his reward-- There is here a descending climax--"a prophet," "a righteous man," "a little one"; signifying that however low we come down in our services to those that are Christ's, all that is done for His sake, and that bears the stamp of love to His blessed name, shall be divinely appreciated and owned and rewarded.


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Matt.11.1-Matt.11.19">Mt 11:1-19</reference>. The Imprisoned Baptist's Message to His Master--The Reply, and Discourse, on the Departure of the Messengers, Regarding John and His Mission. ( = <reference osisRef="Luke.7.18-Luke.7.35">Lu 7:18-35</reference>).</title>

<hi type="bold">1. And it came to pass, when Jesus had made an end of commanding his twelve disciple--</hi>rather, "the twelve disciples,"

<hi type="bold">he departed thence to teach and to preach in their cities--</hi>This was scarcely a fourth circuit--if we may judge from the less formal way in which it was expressed--but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke (<reference osisRef="Luke.9.6">Lu 9:6</reference>) says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark (<reference osisRef="Mark.6.12">Mr 6:12</reference>, <reference osisRef="Mark.6.13">13</reference>), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions--at least in any of the records of them--we know it to have been practiced long after this in the apostolic Church (see <reference osisRef="Jas.5.14">Jas 5:14</reference>, and compare <reference osisRef="Mark.6.12">Mr 6:12</reference>, <reference osisRef="Mark.6.13">13</reference>)--not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as Bengel remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.

CHAPTER 11 Mt 11:1-19. The Imprisoned Baptist's Message to His Master--The Reply, and Discourse, on the Departure of the Messengers, Regarding John and His Mission. ( = Lu 7:18-35). 1. And it came to pass, when Jesus had made an end of commanding his twelve disciple-- rather, "the twelve disciples," he departed thence to teach and to preach in their cities-- This was scarcely a fourth circuit--if we may judge from the less formal way in which it was expressed--but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke (Lu 9:6) says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark (Mr 6:12, 13), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions--at least in any of the records of them--we know it to have been practiced long after this in the apostolic Church (see Jas 5:14, and compare Mr 6:12, 13)--not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as Bengel remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.


<hi type="bold">2. Now when John had heard in the prison--</hi>For the account of this imprisonment, see on <reference osisRef="Mark.6.17-Mark.6.20">Mr 6:17-20</reference>.

<hi type="bold">the works of Christ, he sent, &c.--</hi>On the whole passage, see on <reference osisRef="Luke.7.18-Luke.7.35">Lu 7:18-35</reference>.
 <title type="x-s3"><reference osisRef="Matt.11.20-Matt.11.30">Mt 11:20-30</reference>. Outburst of Feeling Suggested to the Mind of Jesus by the Result of His Labors in Galilee.</title>
 The connection of this with what goes before it and the similarity of its tone make it evident, we think, that it was delivered on the same occasion, and that it is but a new and more comprehensive series of reflections in the same strain.

2. Now when John had heard in the prison-- For the account of this imprisonment, see on Mr 6:17-20. the works of Christ, he sent, &c.-- On the whole passage, see on Lu 7:18-35. Mt 11:20-30. Outburst of Feeling Suggested to the Mind of Jesus by the Result of His Labors in Galilee. The connection of this with what goes before it and the similarity of its tone make it evident, we think, that it was delivered on the same occasion, and that it is but a new and more comprehensive series of reflections in the same strain.


20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.


<hi type="bold">21. Woe unto thee, Chorazin!--</hi>not elsewhere mentioned, but it must have lain near Capernaum.

<hi type="bold">woe unto thee, Bethsaida--</hi>"fishing-house," a fishing station--on the western side of the Sea of Galilee, and to the north of Capernaum; the birthplace of three of the apostles--the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay--a region favored with the Redeemer's presence, teaching, and works above every other.

<hi type="bold">for if the mighty works--</hi>the miracles

<hi type="bold">which were done in you had been done in Tyre and Sidon--</hi>ancient and celebrated commercial cities, on the northeastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and its concomitant evils--irreligion and moral degeneracy--their overthrow was repeatedly foretold in ancient prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, and at this time were in a flourishing condition.

<hi type="bold">they would have repented long ago in sackcloth and ashes--</hi>remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of.

21. Woe unto thee, Chorazin!-- not elsewhere mentioned, but it must have lain near Capernaum. woe unto thee, Bethsaida-- "fishing-house," a fishing station--on the western side of the Sea of Galilee, and to the north of Capernaum; the birthplace of three of the apostles--the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay--a region favored with the Redeemer's presence, teaching, and works above every other. for if the mighty works-- the miracles which were done in you had been done in Tyre and Sidon-- ancient and celebrated commercial cities, on the northeastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and its concomitant evils--irreligion and moral degeneracy--their overthrow was repeatedly foretold in ancient prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, and at this time were in a flourishing condition. they would have repented long ago in sackcloth and ashes-- remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of.


<hi type="bold">22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you--</hi>more endurable.

22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you-- more endurable.


<hi type="bold">23. And thou, Capernaum--</hi>(See on <reference osisRef="Matt.4.13">Mt 4:13</reference>).

<hi type="bold">which art exalted unto heaven--</hi>Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favored spot upon earth, the most exalted in privilege.

<hi type="bold">shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom--</hi>destroyed for its pollutions.

<hi type="bold">it would have remained until this day--</hi>having done no such violence to conscience, and so incurred unspeakably less guilt.

23. And thou, Capernaum-- (See on Mt 4:13). which art exalted unto heaven-- Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favored spot upon earth, the most exalted in privilege. shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom-- destroyed for its pollutions. it would have remained until this day-- having done no such violence to conscience, and so incurred unspeakably less guilt.


<hi type="bold">24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee--</hi>"It has been indeed," says Dr. Stanley, "more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; while that of Capernaum has, on the Lake of Gennesareth, been utterly lost." But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants--a judgment final and irretrievable.

24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee-- "It has been indeed," says Dr. Stanley, "more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; while that of Capernaum has, on the Lake of Gennesareth, been utterly lost." But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants--a judgment final and irretrievable.


<hi type="bold">25. At that time Jesus answered and said--</hi>We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"--which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said--confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."

<hi type="bold">I thank thee--</hi>rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit" (see on <reference osisRef="Luke.10.21">Lu 10:21</reference>), probably He did the same now, though not recorded.

<hi type="bold">O Father, Lord of heaven and earth--</hi>He so styles His Father here, to signify that from Him of right emanates all such high arrangements.

<hi type="bold">because thou hast hid these things--</hi>the knowledge of these saving truths.

<hi type="bold">from the wise and prudent--</hi>The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness--the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See <reference osisRef="1Cor.1.19">1Co 1:19</reference>, &c.). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles--of what nature--to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus.

<hi type="bold">hast revealed them unto babes--</hi>to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." (See <reference osisRef="Heb.5.13">He 5:13</reference>; <reference osisRef="1Cor.13.11">1Co 13:11</reference>; <reference osisRef="1Cor.14.20">14:20</reference>, &c.).

25. At that time Jesus answered and said-- We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"--which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said--confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away." I thank thee-- rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit" (see on Lu 10:21), probably He did the same now, though not recorded. O Father, Lord of heaven and earth-- He so styles His Father here, to signify that from Him of right emanates all such high arrangements. because thou hast hid these things-- the knowledge of these saving truths. from the wise and prudent-- The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness--the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See 1Co 1:19, &c.). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles--of what nature--to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus. hast revealed them unto babes-- to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." (See He 5:13; 1Co 13:11; 14:20, &c.).


<hi type="bold">26. Even so, Father; for so it seemed good--</hi>the emphatic and chosen term for expressing any object of divine complacency; whether Christ Himself (see on <reference osisRef="Matt.3.17">Mt 3:17</reference>), or God's gracious eternal arrangements (see on <reference osisRef="Phil.2.13">Php 2:13</reference>).

<hi type="bold">in thy sight--</hi>This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it--not so much in the light of its own reasonableness as of God's absolute will that so it should be--had filled His soul.

26. Even so, Father; for so it seemed good-- the emphatic and chosen term for expressing any object of divine complacency; whether Christ Himself (see on Mt 3:17), or God's gracious eternal arrangements (see on Php 2:13). in thy sight-- This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it--not so much in the light of its own reasonableness as of God's absolute will that so it should be--had filled His soul.


<hi type="bold">27. All things are delivered unto me of my Father--</hi>He does not say, They are revealed--as to one who knew them not, and was an entire stranger to them save as they were discovered to Him--but, They are "delivered over," or "committed," to Me of My Father; meaning the whole administration of the kingdom of grace. So in <reference osisRef="John.3.35">Joh 3:35</reference>, "The Father loveth the Son, and hath given all things into His hand" (see on <reference osisRef="John.3.35">Joh 3:35</reference>). But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust--that is, unlimited power. (So <reference osisRef="Matt.28.18">Mt 28:18</reference>; <reference osisRef="John.17.2">Joh 17:2</reference>; <reference osisRef="Eph.1.22">Ep 1:22</reference>).

<hi type="bold">and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will--</hi>willeth

<hi type="bold">to reveal him--</hi>What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted--not to paralyze or shut the soul up in despair. Hear, accordingly, what follows:

27. All things are delivered unto me of my Father-- He does not say, They are revealed--as to one who knew them not, and was an entire stranger to them save as they were discovered to Him--but, They are "delivered over," or "committed," to Me of My Father; meaning the whole administration of the kingdom of grace. So in Joh 3:35, "The Father loveth the Son, and hath given all things into His hand" (see on Joh 3:35). But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust--that is, unlimited power. (So Mt 28:18; Joh 17:2; Ep 1:22). and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will-- willeth to reveal him-- What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted--not to paralyze or shut the soul up in despair. Hear, accordingly, what follows:


<hi type="bold">28. Come unto me, all ye that labour and are heavy laden, and I will give you rest--</hi>Incomparable, ravishing sounds these--if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation--"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides--the active and the passive forms of it.

28. Come unto me, all ye that labour and are heavy laden, and I will give you rest-- Incomparable, ravishing sounds these--if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation--"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides--the active and the passive forms of it.


<hi type="bold">29. Take my yoke upon you--</hi>the yoke of subjection to Jesus.

<hi type="bold">and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls--</hi>As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.

29. Take my yoke upon you-- the yoke of subjection to Jesus. and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls-- As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.


<hi type="bold">30. For my yoke is easy, and my burden is light--</hi>Matchless paradox, even among the paradoxically couched maxims in which our Lord delights! That rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light. <chapter eID="Matt.11"/>

30. For my yoke is easy, and my burden is light-- Matchless paradox, even among the paradoxically couched maxims in which our Lord delights! That rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Matt.12.1-Matt.12.8">Mt 12:1-8</reference>. Plucking Corn Ears on the Sabbath Day. ( = <reference osisRef="Mark.2.23-Mark.2.28">Mr 2:23-28</reference>; <reference osisRef="Luke.6.1-Luke.6.5">Lu 6:1-5</reference>).</title>
<hi type="bold">The season of the year when this occurred is determined by the event itself. Ripe corn ears are found in the fields only just before harvest. The barley harvest seems clearly intended here, at the close of our March and beginning of our April. It coincided with the Passover season, as the wheat harvest with Pentecost. But in Luke (<reference osisRef="Luke.6.1">Lu 6:1</reference>) we have a still more definite note of time, if we could be certain of the meaning of the peculiar term which he employs to express it. "It came to pass (he says) on the sabbath, which was the first-second," for that is the proper rendering of the word, and not "the second sabbath after the first," as in our version. Of the various conjectures what this may mean, that of Scaliger is the most approved, and, as we think, the freest from difficulty, namely, the first sabbath after the second day of the Passover; that is, the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost (<reference osisRef="Lev.23.15">Le 23:15</reference>, <reference osisRef="Lev.23.16">16</reference>; <reference osisRef="Deut.16.9">De 16:9</reference>, <reference osisRef="Deut.16.10">10</reference>) In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the "feast" mentioned in <reference osisRef="John.5.1">Joh 5:1</reference> as a Passover, and consequently the second during our Lord's public ministry (see on <reference osisRef="John.5.1">Joh 5:1</reference>), this plucking of the ears of corn must have occurred immediately after the scene and the discourse recorded in <reference osisRef="John.5.19-John.5.47">Joh 5:19-47</reference>, which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kindled at Jerusalem. Here, accordingly, we find Him in the fields--</hi>on His way probably to Galilee.

<hi type="bold">1. At that time Jesus went on the sabbath day through the corn--</hi>"the cornfields" (<reference osisRef="Mark.2.23">Mr 2:23</reference>; <reference osisRef="Luke.6.1">Lu 6:1</reference>).

<hi type="bold">and his disciples were an hungered--</hi>not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity.

<hi type="bold">and began to pluck the ears of corn, and to eat--</hi>"rubbing them in their hands" (<reference osisRef="Luke.6.1">Lu 6:1</reference>).

CHAPTER 12 Mt 12:1-8. Plucking Corn Ears on the Sabbath Day. ( = Mr 2:23-28; Lu 6:1-5). The season of the year when this occurred is determined by the event itself. Ripe corn ears are found in the fields only just before harvest. The barley harvest seems clearly intended here, at the close of our March and beginning of our April. It coincided with the Passover season, as the wheat harvest with Pentecost. But in Luke (Lu 6:1) we have a still more definite note of time, if we could be certain of the meaning of the peculiar term which he employs to express it. "It came to pass (he says) on the sabbath, which was the first-second," for that is the proper rendering of the word, and not "the second sabbath after the first," as in our version. Of the various conjectures what this may mean, that of Scaliger is the most approved, and, as we think, the freest from difficulty, namely, the first sabbath after the second day of the Passover; that is, the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost (Le 23:15, 16; De 16:9, 10) In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the "feast" mentioned in Joh 5:1 as a Passover, and consequently the second during our Lord's public ministry (see on Joh 5:1), this plucking of the ears of corn must have occurred immediately after the scene and the discourse recorded in Joh 5:19-47, which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kindled at Jerusalem. Here, accordingly, we find Him in the fields-- on His way probably to Galilee. 1. At that time Jesus went on the sabbath day through the corn-- "the cornfields" (Mr 2:23; Lu 6:1). and his disciples were an hungered-- not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity. and began to pluck the ears of corn, and to eat-- "rubbing them in their hands" (Lu 6:1).


<hi type="bold">2. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day--</hi>The act itself was expressly permitted (<reference osisRef="Deut.23.25">De 23:25</reference>). But as being "servile work," which was prohibited on the sabbath day, it was regarded as sinful.

2. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day-- The act itself was expressly permitted (De 23:25). But as being "servile work," which was prohibited on the sabbath day, it was regarded as sinful.


<hi type="bold">3. But he said unto them, Have ye not read--</hi>or, as Mark (<reference osisRef="Mark.2.25">Mr 2:25</reference>) has it, "Have ye never read."

<hi type="bold">what David did when he was an hungered, and they that were with him--</hi>(<reference osisRef="1Sam.21.1-1Sam.21.6">1Sa 21:1-6</reference>)

3. But he said unto them, Have ye not read-- or, as Mark (Mr 2:25) has it, "Have ye never read." what David did when he was an hungered, and they that were with him-- (1Sa 21:1-6)


<hi type="bold">4. How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?--</hi>No example could be more apposite than this. The man after God's own heart, of whom the Jews ever boasted, when suffering in God's cause and straitened for provisions, asked and obtained from the high priest what, according to the law, it was illegal for anyone save the priests to touch. Mark (<reference osisRef="Mark.2.26">Mr 2:26</reference>) says this occurred "in the days of Abiathar the high priest." But this means not during his high priesthood--for it was under that of his father Ahimelech--but simply, in his time. Ahimelech was soon succeeded by Abiathar, whose connection with David, and prominence during his reign, may account for his name, rather than his father's, being here introduced. Yet there is not a little confusion in what is said of these priests in different parts of the Old Testament. Thus he is called both the son of the father of Ahimelech (<reference osisRef="1Sam.22.20">1Sa 22:20</reference>; <reference osisRef="2Sam.8.17">2Sa 8:17</reference>); and Ahimelech is called Ahiah (<reference osisRef="1Sam.14.3">1Sa 14:3</reference>), and Abimelech (<reference osisRef="1Chr.18.16">1Ch 18:16</reference>).

4. How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?-- No example could be more apposite than this. The man after God's own heart, of whom the Jews ever boasted, when suffering in God's cause and straitened for provisions, asked and obtained from the high priest what, according to the law, it was illegal for anyone save the priests to touch. Mark (Mr 2:26) says this occurred "in the days of Abiathar the high priest." But this means not during his high priesthood--for it was under that of his father Ahimelech--but simply, in his time. Ahimelech was soon succeeded by Abiathar, whose connection with David, and prominence during his reign, may account for his name, rather than his father's, being here introduced. Yet there is not a little confusion in what is said of these priests in different parts of the Old Testament. Thus he is called both the son of the father of Ahimelech (1Sa 22:20; 2Sa 8:17); and Ahimelech is called Ahiah (1Sa 14:3), and Abimelech (1Ch 18:16).


<hi type="bold">5. Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath--</hi>by doing "servile work."

<hi type="bold">and are blameless?--</hi>The double offerings required on the sabbath day (<reference osisRef="Num.28.9">Nu 28:9</reference>) could not be presented, and the new-baked showbread (<reference osisRef="Lev.24.5">Le 24:5</reference>; <reference osisRef="1Chr.9.32">1Ch 9:32</reference>) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbath, had to be performed by the priests on that day. (See on <reference osisRef="John.7.22">Joh 7:22</reference>, <reference osisRef="John.7.23">23</reference>).

5. Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath-- by doing "servile work." and are blameless?-- The double offerings required on the sabbath day (Nu 28:9) could not be presented, and the new-baked showbread (Le 24:5; 1Ch 9:32) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbath, had to be performed by the priests on that day. (See on Joh 7:22, 23).


<hi type="bold">6. But I say unto you, That in this place is one greater than the temple--</hi>or rather, according to the reading which is best supported, "something greater." The argument stands thus: "The ordinary rules for the observance of the sabbath give way before the requirements of the temple; but there are rights here before which the temple itself must give way." Thus indirectly, but not the less decidedly, does our Lord put in His own claims to consideration in this question--claims to be presently put in even more nakedly.

6. But I say unto you, That in this place is one greater than the temple-- or rather, according to the reading which is best supported, "something greater." The argument stands thus: "The ordinary rules for the observance of the sabbath give way before the requirements of the temple; but there are rights here before which the temple itself must give way." Thus indirectly, but not the less decidedly, does our Lord put in His own claims to consideration in this question--claims to be presently put in even more nakedly.


<hi type="bold">7. But if ye had known what this meaneth, I will have mercy, and not sacrifice--</hi>(<reference osisRef="Hos.6.6">Ho 6:6</reference>; <reference osisRef="Mic.6.6-Mic.6.8">Mi 6:6-8</reference>, &c.). See on <reference osisRef="Matt.9.13">Mt 9:13</reference>.

<hi type="bold">ye would not have condemned the guiltless--</hi>that is, Had ye understood the great principle of all religion, which the Scripture everywhere recognizes--that ceremonial observances must give way before moral duties, and particularly the necessities of nature--ye would have refrained from these captious complaints against men who in this matter are blameless. But our Lord added a specific application of this great principle to the law of the sabbath, preserved only in Mark: "And he said unto them, the sabbath was made for man, and not man for the sabbath" (<reference osisRef="Mark.2.27">Mr 2:27</reference>). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance.

7. But if ye had known what this meaneth, I will have mercy, and not sacrifice-- (Ho 6:6; Mi 6:6-8, &c.). See on Mt 9:13. ye would not have condemned the guiltless-- that is, Had ye understood the great principle of all religion, which the Scripture everywhere recognizes--that ceremonial observances must give way before moral duties, and particularly the necessities of nature--ye would have refrained from these captious complaints against men who in this matter are blameless. But our Lord added a specific application of this great principle to the law of the sabbath, preserved only in Mark: "And he said unto them, the sabbath was made for man, and not man for the sabbath" (Mr 2:27). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance.


<hi type="bold">8. For the Son of man is Lord even of the sabbath day--</hi>In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it--that surely were a strange lordship, especially just after saying that it was made or instituted for MAN--but to own it, to interpret it, to preside over it, and to ennoble it, by merging it in the "Lord's Day" (<reference osisRef="Rev.1.10">Re 1:10</reference>), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.
 <title type="x-s3"><reference osisRef="Matt.12.9-Matt.12.21">Mt 12:9-21</reference>. The Healing of a Withered Hand on the Sabbath Day and Retirement of Jesus to Avoid Danger. ( = <reference osisRef="Mark.3.1-Mark.3.12">Mr 3:1-12</reference>; <reference osisRef="Luke.6.6-Luke.6.11">Lu 6:6-11</reference>).</title>
 Healing of a Withered Hand (<reference osisRef="Matt.12.9-Matt.12.14">Mt 12:9-14</reference>).

8. For the Son of man is Lord even of the sabbath day-- In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it--that surely were a strange lordship, especially just after saying that it was made or instituted for MAN--but to own it, to interpret it, to preside over it, and to ennoble it, by merging it in the "Lord's Day" (Re 1:10), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism. Mt 12:9-21. The Healing of a Withered Hand on the Sabbath Day and Retirement of Jesus to Avoid Danger. ( = Mr 3:1-12; Lu 6:6-11). Healing of a Withered Hand (Mt 12:9-14).