<hi type="bold">3. And why beholdest thou the mote--</hi>"splinter," here very well rendered "mote," denoting any small fault.

<hi type="bold">that is in thy brother's eye, but considerest not the beam that is in thine own eye?--</hi>denoting the much greater fault which we overlook in ourselves.

3. And why beholdest thou the mote-- "splinter," here very well rendered "mote," denoting any small fault. that is in thy brother's eye, but considerest not the beam that is in thine own eye?-- denoting the much greater fault which we overlook in ourselves.


4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?


<hi type="bold">5. Thou hypocrite--</hi>"Hypocrite."

<hi type="bold">first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye--</hi>Our Lord uses a most hyperbolical, but not unfamiliar figure, to express the monstrous inconsistency of this conduct. The "hypocrisy" which, not without indignation, He charges it with, consists in the pretense of a zealous and compassionate charity, which cannot possibly be real in one who suffers worse faults to lie uncorrected in himself. He only is fit to be a reprover of others who jealously and severely judges himself. Such persons will not only be slow to undertake the office of censor on their neighbors, but, when constrained in faithfulness to deal with them, will make it evident that they do it with reluctance and not satisfaction, with moderation and not exaggeration, with love and not harshness.

<hi type="bold">Prostitution of Holy Things (<reference osisRef="Matt.7.6">Mt 7:6</reference>). The opposite extreme to that of censoriousness is here condemned--</hi>want of discrimination of character.

5. Thou hypocrite-- "Hypocrite." first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye-- Our Lord uses a most hyperbolical, but not unfamiliar figure, to express the monstrous inconsistency of this conduct. The "hypocrisy" which, not without indignation, He charges it with, consists in the pretense of a zealous and compassionate charity, which cannot possibly be real in one who suffers worse faults to lie uncorrected in himself. He only is fit to be a reprover of others who jealously and severely judges himself. Such persons will not only be slow to undertake the office of censor on their neighbors, but, when constrained in faithfulness to deal with them, will make it evident that they do it with reluctance and not satisfaction, with moderation and not exaggeration, with love and not harshness. Prostitution of Holy Things (Mt 7:6). The opposite extreme to that of censoriousness is here condemned-- want of discrimination of character.


<hi type="bold">6. Give not that which is holy unto the dogs--</hi>savage or snarling haters of truth and righteousness.

<hi type="bold">neither cast ye your pearls before swine--</hi>the impure or coarse, who are incapable of appreciating the priceless jewels of Christianity. In the East, dogs are wilder and more gregarious, and, feeding on carrion and garbage, are coarser and fiercer than the same animals in the West. Dogs and swine, besides being ceremonially unclean, were peculiarly repulsive to the Jews, and indeed to the ancients generally.

<hi type="bold">lest they trample them under their feet--</hi>as swine do.

<hi type="bold">and turn again and rend you--</hi>as dogs do. Religion is brought into contempt, and its professors insulted, when it is forced upon those who cannot value it and will not have it. But while the indiscriminately zealous have need of this caution, let us be on our guard against too readily setting our neighbors down as dogs and swine, and excusing ourselves from endeavoring to do them good on this poor plea.

 Prayer (<reference osisRef="Matt.7.7-Matt.7.11">Mt 7:7-11</reference>). Enough, one might think, had been said on this subject in <reference osisRef="Matt.6.5-Matt.6.15">Mt 6:5-15</reference>. But the difficulty of the foregoing duties seems to have recalled the subject, and this gives it quite a new turn. "How shall we ever be able to carry out such precepts as these, of tender, holy, yet discriminating love?" might the humble disciple inquire. "Go to God with it," is our Lord's reply; but He expresses this with a fulness which leaves nothing to be desired, urging now not only confidence, but importunity in prayer.

6. Give not that which is holy unto the dogs-- savage or snarling haters of truth and righteousness. neither cast ye your pearls before swine-- the impure or coarse, who are incapable of appreciating the priceless jewels of Christianity. In the East, dogs are wilder and more gregarious, and, feeding on carrion and garbage, are coarser and fiercer than the same animals in the West. Dogs and swine, besides being ceremonially unclean, were peculiarly repulsive to the Jews, and indeed to the ancients generally. lest they trample them under their feet-- as swine do. and turn again and rend you-- as dogs do. Religion is brought into contempt, and its professors insulted, when it is forced upon those who cannot value it and will not have it. But while the indiscriminately zealous have need of this caution, let us be on our guard against too readily setting our neighbors down as dogs and swine, and excusing ourselves from endeavoring to do them good on this poor plea. Prayer (Mt 7:7-11). Enough, one might think, had been said on this subject in Mt 6:5-15. But the difficulty of the foregoing duties seems to have recalled the subject, and this gives it quite a new turn. "How shall we ever be able to carry out such precepts as these, of tender, holy, yet discriminating love?" might the humble disciple inquire. "Go to God with it," is our Lord's reply; but He expresses this with a fulness which leaves nothing to be desired, urging now not only confidence, but importunity in prayer.


<hi type="bold">7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you--</hi>Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a different light. We ask for what we wish; we seek for what we miss; we knock for that from which we feel ourselves shut out. Answering to this threefold representation is the triple assurance of success to our believing efforts. "But ah!" might some humble disciple say, "I cannot persuade myself that I have any interest with God." To meet this, our Lord repeats the triple assurance He had just given, but in such a form as to silence every such complaint.

7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you-- Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a different light. We ask for what we wish; we seek for what we miss; we knock for that from which we feel ourselves shut out. Answering to this threefold representation is the triple assurance of success to our believing efforts. "But ah!" might some humble disciple say, "I cannot persuade myself that I have any interest with God." To meet this, our Lord repeats the triple assurance He had just given, but in such a form as to silence every such complaint.


<hi type="bold">8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened--</hi>Of course, it is presumed that he asks aright--that is, in faith--and with an honest purpose to make use of what he receives. "If any of you lack wisdom, let him ask of God. But let him ask in faith, nothing wavering (undecided whether to be altogether on the Lord's side). For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord" (<reference osisRef="Jas.1.5-Jas.1.7">Jas 1:5-7</reference>). Hence, "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts" (<reference osisRef="Jas.4.3">Jas 4:3</reference>).

8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened-- Of course, it is presumed that he asks aright--that is, in faith--and with an honest purpose to make use of what he receives. "If any of you lack wisdom, let him ask of God. But let him ask in faith, nothing wavering (undecided whether to be altogether on the Lord's side). For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord" (Jas 1:5-7). Hence, "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts" (Jas 4:3).


<hi type="bold">9. Or what man is there of you, whom if his son ask bread--</hi>a loaf.

<hi type="bold">will he give him a stone?--</hi>round and smooth like such a loaf or cake as was much in use, but only to mock him.

9. Or what man is there of you, whom if his son ask bread-- a loaf. will he give him a stone?-- round and smooth like such a loaf or cake as was much in use, but only to mock him.


<hi type="bold">10. Or if he ask a fish, will he give him a serpent?--</hi>like it, indeed, but only to sting him.

10. Or if he ask a fish, will he give him a serpent?-- like it, indeed, but only to sting him.


<hi type="bold">11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him!--</hi>Bad as our fallen nature is, the father in us is not extinguished. What a heart, then, must the Father of all fathers have towards His pleading children! In the corresponding passage in Luke (see on <reference osisRef="Luke.11.13">Lu 11:13</reference>), instead of "good things," our Lord asks whether He will not much more give the Holy Spirit to them that ask Him. At this early stage of His ministry, and before such an audience, He seems to avoid such sharp doctrinal teaching as was more accordant with His plan at the riper stage indicated in Luke, and in addressing His own disciples exclusively.

 Golden Rule (<reference osisRef="Matt.7.12">Mt 7:12</reference>).

11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him!-- Bad as our fallen nature is, the father in us is not extinguished. What a heart, then, must the Father of all fathers have towards His pleading children! In the corresponding passage in Luke (see on Lu 11:13), instead of "good things," our Lord asks whether He will not much more give the Holy Spirit to them that ask Him. At this early stage of His ministry, and before such an audience, He seems to avoid such sharp doctrinal teaching as was more accordant with His plan at the riper stage indicated in Luke, and in addressing His own disciples exclusively. Golden Rule (Mt 7:12).


<hi type="bold">12. Therefore--</hi>to say all in one word.

<hi type="bold">all things whatsoever ye would that men should do to you, do ye even so to them--</hi>the same thing and in the same way.

<hi type="bold">for this is the law and the prophets--</hi>"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (<reference osisRef="Jas.2.8">Jas 2:8</reference>; compare <reference osisRef="Rom.13.9">Ro 13:9</reference>). It is true that similar maxims are found floating in the writings of the cultivated Greeks and Romans, and naturally enough in the Rabbinical writings. But so expressed as it is here--in immediate connection with, and as the sum of such duties as has been just enjoined, and such principles as had been before taught--it is to be found nowhere else. And the best commentary upon this fact is, that never till our Lord came down thus to teach did men effectually and widely exemplify it in their practice. The precise sense of the maxim is best referred to common sense. It is not, of course, what--in our wayward, capricious, gasping moods--we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what--in the exercise of an impartial judgment, and putting ourselves in their place--we consider it reasonable that they should do to us, that we are to do to them.
 <title type="x-s3"><reference osisRef="Matt.7.13-Matt.7.29">Mt 7:13-29</reference>. Conclusion and Effect of the Sermon on the Mount.</title>
 We have here the application of the whole preceding discourse.

<hi type="bold">Conclusion of the Sermon on the Mount (<reference osisRef="Matt.7.13-Matt.7.27">Mt 7:13-27</reference>). "The righteousness of the kingdom," so amply described, both in principle and in detail, would be seen to involve self-sacrifice at every step. Multitudes would never face this. But it must be faced, else the consequences will be fatal. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence--</hi>end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it--at whatever cost. This gives occasion to the two opening verses of this application.

12. Therefore-- to say all in one word. all things whatsoever ye would that men should do to you, do ye even so to them-- the same thing and in the same way. for this is the law and the prophets-- "This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jas 2:8; compare Ro 13:9). It is true that similar maxims are found floating in the writings of the cultivated Greeks and Romans, and naturally enough in the Rabbinical writings. But so expressed as it is here--in immediate connection with, and as the sum of such duties as has been just enjoined, and such principles as had been before taught--it is to be found nowhere else. And the best commentary upon this fact is, that never till our Lord came down thus to teach did men effectually and widely exemplify it in their practice. The precise sense of the maxim is best referred to common sense. It is not, of course, what--in our wayward, capricious, gasping moods--we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what--in the exercise of an impartial judgment, and putting ourselves in their place--we consider it reasonable that they should do to us, that we are to do to them. Mt 7:13-29. Conclusion and Effect of the Sermon on the Mount. We have here the application of the whole preceding discourse. Conclusion of the Sermon on the Mount (Mt 7:13-27). "The righteousness of the kingdom," so amply described, both in principle and in detail, would be seen to involve self-sacrifice at every step. Multitudes would never face this. But it must be faced, else the consequences will be fatal. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence-- end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it--at whatever cost. This gives occasion to the two opening verses of this application.


<hi type="bold">13. Enter ye in at the strait gate--</hi>as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (<reference osisRef="Luke.13.24">Lu 13:24</reference>), "Strive to enter in at the strait gate."

<hi type="bold">for wide is the gate--</hi>easily entered.

<hi type="bold">and broad is the way--</hi>easily trodden.

<hi type="bold">that leadeth to destruction, and--</hi>thus lured "many there be which go in thereat."

13. Enter ye in at the strait gate-- as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (Lu 13:24), "Strive to enter in at the strait gate." for wide is the gate-- easily entered. and broad is the way-- easily trodden. that leadeth to destruction, and-- thus lured "many there be which go in thereat."


<hi type="bold">14. Because strait is the gate, and narrow is the way, which leadeth unto life--</hi>In other words, the whole course is as difficult as the first step; and (so it comes to pass that).

<hi type="bold">few there be that find it--</hi>The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it. It is sailing with a fair wind and a favorable tide. The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued. The one disadvantage of this course is its end--it "leadeth to destruction." The great Teacher says it, and says it as "One having authority." To the supposed injustice or harshness of this He never once adverts. He leaves it to be inferred that such a course righteously, naturally, necessarily so ends. But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us. As to the other way, the disadvantage of it lies in its narrowness and solicitude. Its very first step involves a revolution in all our purposes and plans for life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it. But it has one advantage--it "leadeth unto life." Some critics take "the gate" here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion. But as this would make our Lord's words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done. But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things--the true heirs and representatives of the false prophets of old--would be rife enough in the new kingdom.

14. Because strait is the gate, and narrow is the way, which leadeth unto life-- In other words, the whole course is as difficult as the first step; and (so it comes to pass that). few there be that find it-- The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it. It is sailing with a fair wind and a favorable tide. The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued. The one disadvantage of this course is its end--it "leadeth to destruction." The great Teacher says it, and says it as "One having authority." To the supposed injustice or harshness of this He never once adverts. He leaves it to be inferred that such a course righteously, naturally, necessarily so ends. But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us. As to the other way, the disadvantage of it lies in its narrowness and solicitude. Its very first step involves a revolution in all our purposes and plans for life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it. But it has one advantage--it "leadeth unto life." Some critics take "the gate" here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion. But as this would make our Lord's words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done. But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things--the true heirs and representatives of the false prophets of old--would be rife enough in the new kingdom.


<hi type="bold">15. Beware--</hi>But beware.

<hi type="bold">of false prophets--</hi>that is, of teachers coming as authorized expounders of the mind of God and guides to heaven. (See <reference osisRef="Acts.20.29">Ac 20:29</reference>, <reference osisRef="Acts.20.30">30</reference>; <reference osisRef="2Pet.2.1">2Pe 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>).

<hi type="bold">which come to you in sheep's clothing--</hi>with a bland, gentle, plausible exterior; persuading you that the gate is not strait nor the way narrow, and that to teach so is illiberal and bigoted--precisely what the old prophets did (<reference osisRef="Ezek.13.1-Ezek.10.22">Eze 13:1-10, 22</reference>).

<hi type="bold">but inwardly they are ravening wolves--</hi>bent on devouring the flock for their own ends (<reference osisRef="2Cor.11.2">2Co 11:2</reference>, <reference osisRef="2Cor.3.13-2Cor.3.15">3, 13-15</reference>).

15. Beware-- But beware. of false prophets-- that is, of teachers coming as authorized expounders of the mind of God and guides to heaven. (See Ac 20:29, 30; 2Pe 2:1, 2). which come to you in sheep's clothing-- with a bland, gentle, plausible exterior; persuading you that the gate is not strait nor the way narrow, and that to teach so is illiberal and bigoted--precisely what the old prophets did (Eze 13:1-10, 22). but inwardly they are ravening wolves-- bent on devouring the flock for their own ends (2Co 11:2, 3, 13-15).


<hi type="bold">16. Ye shall know them by their fruits--</hi>not their doctrines--as many of the elder interpreters and some later ones explain it--for that corresponds to the tree itself; but the practical effect of their teaching, which is the proper fruit of the tree.

<hi type="bold">Do men gather grapes of thorns--</hi>any kind of prickly plant.

<hi type="bold">or figs of thistles?--</hi>a three-pronged variety. The general sense is obvious--Every tree bears its own fruit.

16. Ye shall know them by their fruits-- not their doctrines--as many of the elder interpreters and some later ones explain it--for that corresponds to the tree itself; but the practical effect of their teaching, which is the proper fruit of the tree. Do men gather grapes of thorns-- any kind of prickly plant. or figs of thistles?-- a three-pronged variety. The general sense is obvious--Every tree bears its own fruit.


17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.


<hi type="bold">18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit--</hi>Obvious as is the truth here expressed in different forms--that the heart determines and is the only proper interpreter of the actions of our life--no one who knows how the Church of Rome makes a merit of actions, quite apart from the motives that prompt them, and how the same tendency manifests itself from time to time even among Protestant Christians, can think it too obvious to be insisted on by the teachers of divine truth. Here follows a wholesome digression.

18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit-- Obvious as is the truth here expressed in different forms--that the heart determines and is the only proper interpreter of the actions of our life--no one who knows how the Church of Rome makes a merit of actions, quite apart from the motives that prompt them, and how the same tendency manifests itself from time to time even among Protestant Christians, can think it too obvious to be insisted on by the teachers of divine truth. Here follows a wholesome digression.


<hi type="bold">19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire--</hi>(See on <reference osisRef="Matt.3.10">Mt 3:10</reference>).

19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire-- (See on Mt 3:10).


<hi type="bold">20. Wherefore by their fruits ye shall know them--</hi>that is, But the point I now press is not so much the end of such, as the means of detecting them; and this, as already said, is their fruits. The hypocrisy of teachers now leads to a solemn warning against religious hypocrisy in general.

20. Wherefore by their fruits ye shall know them-- that is, But the point I now press is not so much the end of such, as the means of detecting them; and this, as already said, is their fruits. The hypocrisy of teachers now leads to a solemn warning against religious hypocrisy in general.


<hi type="bold">21. Not every one that saith unto me, Lord, Lord--</hi>the reduplication of the title "Lord" denoting zeal in according it to Christ (see <reference osisRef="Mark.14.45">Mr 14:45</reference>). Yet our Lord claims and expects this of all His disciples, as when He washed their feet: "Ye call me Master and Lord: and ye say well; for so I am" (<reference osisRef="John.13.13">Joh 13:13</reference>).

<hi type="bold">shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven--</hi>that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My Father"; thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And He so speaks here to give authority to His asseverations. But now He rises higher still--not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, when He sits as their final judge.

21. Not every one that saith unto me, Lord, Lord-- the reduplication of the title "Lord" denoting zeal in according it to Christ (see Mr 14:45). Yet our Lord claims and expects this of all His disciples, as when He washed their feet: "Ye call me Master and Lord: and ye say well; for so I am" (Joh 13:13). shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven-- that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My Father"; thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And He so speaks here to give authority to His asseverations. But now He rises higher still--not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, when He sits as their final judge.


<hi type="bold">22. Many will say to me in that day--</hi>What day? It is emphatically unnamed. But it is the day to which He had just referred, when men shall "enter" or not enter "into the kingdom of heaven." (See a similar way of speaking of "that day" in <reference osisRef="2Tim.1.12">2Ti 1:12</reference>; <reference osisRef="1Cor.4.8">4:8</reference>).

<hi type="bold">Lord, Lord--</hi>The reiteration denotes surprise. "What, Lord? How is this? Are we to be disowned?"

<hi type="bold">have we not prophesied--</hi>or, "publicly taught." As one of the special gifts of the Spirit in the early Church, it has the sense of "inspired and authoritative teaching," and is ranked next to the apostleship. (See <reference osisRef="1Cor.12.28">1Co 12:28</reference>; <reference osisRef="Eph.4.11">Ep 4:11</reference>). In this sense it is used here, as appears from what follows.

<hi type="bold">in thy name--</hi>or, "to thy name," and so in the two following clauses--"having reference to Thy name as the sole power in which we did it."

<hi type="bold">and in thy name have cast out devils? and in thy name done many wonderful works--</hi>or, miracles. These are selected as three examples of the highest services rendered to the Christian cause, and through the power of Christ's own name, invoked for that purpose; He Himself, too, responding to the call. And the threefold repetition of the question, each time in the same form, expresses in the liveliest manner the astonishment of the speakers at the view now taken of them.

22. Many will say to me in that day-- What day? It is emphatically unnamed. But it is the day to which He had just referred, when men shall "enter" or not enter "into the kingdom of heaven." (See a similar way of speaking of "that day" in 2Ti 1:12; 4:8). Lord, Lord-- The reiteration denotes surprise. "What, Lord? How is this? Are we to be disowned?" have we not prophesied-- or, "publicly taught." As one of the special gifts of the Spirit in the early Church, it has the sense of "inspired and authoritative teaching," and is ranked next to the apostleship. (See 1Co 12:28; Ep 4:11). In this sense it is used here, as appears from what follows. in thy name-- or, "to thy name," and so in the two following clauses--"having reference to Thy name as the sole power in which we did it." and in thy name have cast out devils? and in thy name done many wonderful works-- or, miracles. These are selected as three examples of the highest services rendered to the Christian cause, and through the power of Christ's own name, invoked for that purpose; He Himself, too, responding to the call. And the threefold repetition of the question, each time in the same form, expresses in the liveliest manner the astonishment of the speakers at the view now taken of them.


<hi type="bold">23. And then will I profess unto them--</hi>or, openly proclaim--tearing off the mask.

<hi type="bold">I never knew you--</hi>What they claimed--intimacy with Christ--is just what He repudiates, and with a certain scornful dignity. "Our acquaintance was not broken off--there never was any."

<hi type="bold">depart from me--</hi>(Compare <reference osisRef="Matt.25.41">Mt 25:41</reference>). The connection here gives these words an awful significance. They claimed intimacy with Christ, and in the corresponding passage, <reference osisRef="Luke.13.26">Lu 13:26</reference>, are represented as having gone out and in with Him on familiar terms. "So much the worse for you," He replies: "I bore with that long enough; but now--begone!"

<hi type="bold">ye that work iniquity--</hi>not "that wrought iniquity"; for they are represented as fresh from the scenes and acts of it as they stand before the Judge. (See on the almost identical, but even more vivid and awful, description of the scene in <reference osisRef="Luke.13.24-Luke.13.27">Lu 13:24-27</reference>). That the apostle alludes to these very words in <reference osisRef="2Tim.2.19">2Ti 2:19</reference> there can hardly be any doubt--"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity."

23. And then will I profess unto them-- or, openly proclaim--tearing off the mask. I never knew you-- What they claimed--intimacy with Christ--is just what He repudiates, and with a certain scornful dignity. "Our acquaintance was not broken off--there never was any." depart from me-- (Compare Mt 25:41). The connection here gives these words an awful significance. They claimed intimacy with Christ, and in the corresponding passage, Lu 13:26, are represented as having gone out and in with Him on familiar terms. "So much the worse for you," He replies: "I bore with that long enough; but now--begone!" ye that work iniquity-- not "that wrought iniquity"; for they are represented as fresh from the scenes and acts of it as they stand before the Judge. (See on the almost identical, but even more vivid and awful, description of the scene in Lu 13:24-27). That the apostle alludes to these very words in 2Ti 2:19 there can hardly be any doubt--"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity."


<hi type="bold">24. Therefore--</hi>to bring this discourse to a close.

<hi type="bold">whosoever heareth these sayings of mine, and doeth them--</hi>see <reference osisRef="Jas.1.22">Jas 1:22</reference>, which seems a plain allusion to these words; also <reference osisRef="Luke.11.28">Lu 11:28</reference>; <reference osisRef="Rom.2.13">Ro 2:13</reference>; <reference osisRef="1John.3.7">1Jo 3:7</reference>.

<hi type="bold">I will liken him unto a wise man--</hi>a shrewd, prudent, provident man.

<hi type="bold">which built his house upon a rock--</hi>the rock of true discipleship, or genuine subjection to Christ.

24. Therefore-- to bring this discourse to a close. whosoever heareth these sayings of mine, and doeth them-- see Jas 1:22, which seems a plain allusion to these words; also Lu 11:28; Ro 2:13; 1Jo 3:7. I will liken him unto a wise man-- a shrewd, prudent, provident man. which built his house upon a rock-- the rock of true discipleship, or genuine subjection to Christ.


<hi type="bold">25. And the rain descended--</hi>from above.

<hi type="bold">and the floods came--</hi>from below.

<hi type="bold">and the winds blew--</hi>sweeping across.

<hi type="bold">and beat upon that house--</hi>thus from every direction.

<hi type="bold">and it fell not; for it was founded upon a rock--</hi>See <reference osisRef="1John.2.17">1Jo 2:17</reference>.

25. And the rain descended-- from above. and the floods came-- from below. and the winds blew-- sweeping across. and beat upon that house-- thus from every direction. and it fell not; for it was founded upon a rock-- See 1Jo 2:17.


<hi type="bold">26. And every one that heareth these sayings of mine--</hi>in the attitude of discipleship.

<hi type="bold">and doeth them not, shall be likened unto a foolish man, which built his house upon the sand--</hi>denoting a loose foundation--that of an empty profession and mere external services.

26. And every one that heareth these sayings of mine-- in the attitude of discipleship. and doeth them not, shall be likened unto a foolish man, which built his house upon the sand-- denoting a loose foundation--that of an empty profession and mere external services.


<hi type="bold">27. And the rain descended, and the floods came, and the winds blew, and beat upon that house--</hi>struck against that house;

<hi type="bold">and it fell: and great was the fall of it--</hi>terrible the ruin! How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it!

 Effect of the Sermon on the Mount (<reference osisRef="Matt.7.28">Mt 7:28</reference>, <reference osisRef="Matt.7.29">29</reference>).

27. And the rain descended, and the floods came, and the winds blew, and beat upon that house-- struck against that house; and it fell: and great was the fall of it-- terrible the ruin! How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it! Effect of the Sermon on the Mount (Mt 7:28, 29).


<hi type="bold">28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine--</hi>rather, "His teaching," for the reference is to the manner of it quite as much as the matter, or rather more so.

28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine-- rather, "His teaching," for the reference is to the manner of it quite as much as the matter, or rather more so.


<hi type="bold">29. For he taught them as one having authority--</hi>The word "one," which our translators have here inserted, only weakens the statement.

<hi type="bold">and not as the scribes--</hi>The consciousness of divine authority, as Lawgiver, Expounder and Judge, so beamed through His teaching, that the scribes' teaching could not but appear drivelling in such a light. <chapter eID="Matt.7"/>

29. For he taught them as one having authority-- The word "one," which our translators have here inserted, only weakens the statement. and not as the scribes-- The consciousness of divine authority, as Lawgiver, Expounder and Judge, so beamed through His teaching, that the scribes' teaching could not but appear drivelling in such a light.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Matt.8.1-Matt.8.4">Mt 8:1-4</reference>. Healing of a Leper. ( = <reference osisRef="Mark.1.40-Mark.1.45">Mr 1:40-45</reference>; <reference osisRef="Luke.5.12-Luke.5.16">Lu 5:12-16</reference>).</title>
 The time of this miracle seems too definitely fixed here to admit of our placing it where it stands in Mark and Luke, in whose Gospels no such precise note of time is given.

1. When he was come down from the mountain, great multitudes followed him.

CHAPTER 8 Mt 8:1-4. Healing of a Leper. ( = Mr 1:40-45; Lu 5:12-16). The time of this miracle seems too definitely fixed here to admit of our placing it where it stands in Mark and Luke, in whose Gospels no such precise note of time is given. 1. When he was come down from the mountain, great multitudes followed him.


<hi type="bold">2. And, behold, there came a leper--</hi>"a man full of leprosy," says <reference osisRef="Luke.5.12">Lu 5:12</reference>. Much has been written on this disease of leprosy, but certain points remain still doubtful. All that needs be said here is that it was a cutaneous disease, of a loathsome, diffusive, and, there is reason to believe, when thoroughly pronounced, incurable character; that though in its distinctive features it is still found in several countries--as Arabia, Egypt, and South Africa--it prevailed, in the form of what is called white leprosy, to an unusual extent, and from a very early period, among the Hebrews; and that it thus furnished to the whole nation a familiar and affecting symbol of SIN, considered as (1) loathsome, (2) spreading, (3) incurable. And while the ceremonial ordinances for detection and cleansing prescribed in this case by the law of Moses (<reference osisRef="Lev.13.1-Lev.14.57">Le 13:1-14:57</reference>) held forth a coming remedy "for sin and for uncleanness" (<reference osisRef="Ps.51.7">Psa 51:7</reference>; <reference osisRef="2Kgs.5.1">2Ki 5:1</reference>, <reference osisRef="2Kgs.7.10">7, 10</reference>, <reference osisRef="2Kgs.13.14">13, 14</reference>), the numerous cases of leprosy with which our Lord came in contact, and the glorious cures of them which He wrought, were a fitting manifestation of the work which He came to accomplish. In this view, it deserves to be noticed that the first of our Lord's miracles of healing recorded by Matthew is this cure of a leper.

<hi type="bold">and worshipped him--</hi>in what sense we shall presently see. Mark says (<reference osisRef="Mark.1.40">Mr 1:40</reference>), he came, "beseeching and kneeling to Him," and Luke says (<reference osisRef="Luke.5.12">Lu 5:12</reference>), "he fell on his face."

<hi type="bold">saying, Lord, if thou wilt, thou canst make me clean--</hi>As this is the only cure of leprosy recorded by all the three first Evangelists, it was probably the first case of the kind; and if so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a brevity expressive of a confidence that knew no doubt, he says simply, "Thou canst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will" it. This shows with what "worship" of Christ this leper fell on his face before Him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Much less could full insight into all that we know of the Only-begotten of the Father be expected of this leper. But he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very faith in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name.

2. And, behold, there came a leper-- "a man full of leprosy," says Lu 5:12. Much has been written on this disease of leprosy, but certain points remain still doubtful. All that needs be said here is that it was a cutaneous disease, of a loathsome, diffusive, and, there is reason to believe, when thoroughly pronounced, incurable character; that though in its distinctive features it is still found in several countries--as Arabia, Egypt, and South Africa--it prevailed, in the form of what is called white leprosy, to an unusual extent, and from a very early period, among the Hebrews; and that it thus furnished to the whole nation a familiar and affecting symbol of SIN, considered as (1) loathsome, (2) spreading, (3) incurable. And while the ceremonial ordinances for detection and cleansing prescribed in this case by the law of Moses (Le 13:1-14:57) held forth a coming remedy "for sin and for uncleanness" (Psa 51:7; 2Ki 5:1, 7, 10, 13, 14), the numerous cases of leprosy with which our Lord came in contact, and the glorious cures of them which He wrought, were a fitting manifestation of the work which He came to accomplish. In this view, it deserves to be noticed that the first of our Lord's miracles of healing recorded by Matthew is this cure of a leper. and worshipped him-- in what sense we shall presently see. Mark says (Mr 1:40), he came, "beseeching and kneeling to Him," and Luke says (Lu 5:12), "he fell on his face." saying, Lord, if thou wilt, thou canst make me clean-- As this is the only cure of leprosy recorded by all the three first Evangelists, it was probably the first case of the kind; and if so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a brevity expressive of a confidence that knew no doubt, he says simply, "Thou canst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will" it. This shows with what "worship" of Christ this leper fell on his face before Him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Much less could full insight into all that we know of the Only-begotten of the Father be expected of this leper. But he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very faith in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name.


<hi type="bold">3. And Jesus--</hi>or "He," according to another reading,--"moved with compassion," says Mark (<reference osisRef="Mark.1.41">Mr 1:41</reference>); a precious addition.

<hi type="bold">put forth his hand, and touched him--</hi>Such a touch occasioned ceremonial defilement (<reference osisRef="Lev.5.3">Le 5:3</reference>); even as the leper's coming near enough for contact was against the Levitical regulations (<reference osisRef="Lev.13.46">Le 13:46</reference>). But as the man's faith told him there would be no case for such regulations if the cure he hoped to experience should be accomplished, so He who had healing in His wings transcended all such statutes.

<hi type="bold">saying, I will; be thou clean--</hi>How majestic those two words! By not assuring the man of His power to heal him, He delightfully sets His seal to the man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited--His will to do it--He makes a claim as divine as the cure which immediately followed it.

<hi type="bold">And immediately his leprosy was cleansed--</hi>Mark, more emphatic, says (<reference osisRef="Mark.1.42">Mr 1:42</reference>), "And as soon as He had spoken, immediately the leprosy departed from him, and he was cleansed"--as perfectly as instantaneously. What a contrast this to modern pretended cures!

3. And Jesus-- or "He," according to another reading,--"moved with compassion," says Mark (Mr 1:41); a precious addition. put forth his hand, and touched him-- Such a touch occasioned ceremonial defilement (Le 5:3); even as the leper's coming near enough for contact was against the Levitical regulations (Le 13:46). But as the man's faith told him there would be no case for such regulations if the cure he hoped to experience should be accomplished, so He who had healing in His wings transcended all such statutes. saying, I will; be thou clean-- How majestic those two words! By not assuring the man of His power to heal him, He delightfully sets His seal to the man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited--His will to do it--He makes a claim as divine as the cure which immediately followed it. And immediately his leprosy was cleansed-- Mark, more emphatic, says (Mr 1:42), "And as soon as He had spoken, immediately the leprosy departed from him, and he was cleansed"--as perfectly as instantaneously. What a contrast this to modern pretended cures!


<hi type="bold">4. And Jesus--</hi>"straitly charged him, and forthwith sent him away" (<reference osisRef="Mark.1.43">Mr 1:43</reference>), and

<hi type="bold">saith unto him, See thou tell no man--</hi>A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul" (<reference osisRef="Ps.66.16">Psa 66:16</reference>). We shall presently see the reason for it.

<hi type="bold">but go thy way, show thyself to the priest, and offer the gift that Moses commanded--</hi>(<reference osisRef="Lev.14.1-Lev.14.57">Le 14:1-57</reference>).

<hi type="bold">for a testimony unto them--</hi>a palpable witness that the Great Healer had indeed come, and that "God had visited His people." What the sequel was, our Evangelist Matthew does not say; but Mark thus gives it (<reference osisRef="Mark.1.45">Mr 1:45</reference>): "But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to Him from every quarter." Thus--by an over-zealous, though most natural and not very culpable, infringement of the injunction to keep the matter quiet--was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noiseless (<reference osisRef="Matt.12.19">Mt 12:19</reference>), so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him. (But see on <reference osisRef="Mark.5.19">Mr 5:19</reference>, <reference osisRef="Mark.5.20">20</reference>). "And He withdrew Himself," adds Luke (<reference osisRef="Luke.5.16">Lu 5:16</reference>), "into the wilderness, and prayed"; retreating from the popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers that water the earth (<reference osisRef="Ps.72.6">Psa 72:6</reference>). And this is the secret both of strength and of sweetness in the servants and followers of Christ in every age.
 <title type="x-s3"><reference osisRef="Matt.8.5-Matt.8.13">Mt 8:5-13</reference>. Healing of the Centurion's Servant. ( = <reference osisRef="Luke.7.1-Luke.7.10">Lu 7:1-10</reference>).</title>
 This incident belongs to a later stage. For the exposition, see on <reference osisRef="Luke.7.1-Luke.7.10">Lu 7:1-10</reference>.
 <title type="x-s3"><reference osisRef="Matt.8.14-Matt.8.17">Mt 8:14-17</reference>. Healing of Peter's Mother-in-law and Many Others. ( = <reference osisRef="Mark.1.29-Mark.1.34">Mr 1:29-34</reference>; <reference osisRef="Luke.4.38-Luke.4.41">Lu 4:38-41</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.1.29-Mark.1.34">Mr 1:29-34</reference>.
 <title type="x-s3"><reference osisRef="Matt.8.18-Matt.8.22">Mt 8:18-22</reference>. Incidents Illustrative of Discipleship. ( = <reference osisRef="Luke.9.57-Luke.9.62">Lu 9:57-62</reference>).</title>
 The incidents here are two: in the corresponding passage of Luke they are three. Here they are introduced before the mission of the Twelve: <hi type="bold">in Luke, when our Lord was making preparation for His final journey to Jerusalem. But to conclude from this, as some good critics do (as Bengel, Ellicott, &c.) that one of these incidents at least occurred twice--</hi>which led to the mention of the others at the two different times--is too artificial. Taking them, then, as one set of occurrences, the question arises. Are they recorded by Matthew or by Luke in their proper place? Neander, Schleiermacher, and Olshausen adhere to Luke's order; while Meyer, De Wette, and Lange prefer that of Matthew. Probably the first incident is here in its right place. But as the command, in the second incident, to preach the kingdom of God, would scarcely have been given at so early a period, it is likely that it and the third incident have their true place in Luke. Taking these three incidents up here then we have,

 I. The Rash or Precipitate Disciple (<reference osisRef="Matt.8.19">Mt 8:19</reference>, <reference osisRef="Matt.8.20">20</reference>).

4. And Jesus-- "straitly charged him, and forthwith sent him away" (Mr 1:43), and saith unto him, See thou tell no man-- A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul" (Psa 66:16). We shall presently see the reason for it. but go thy way, show thyself to the priest, and offer the gift that Moses commanded-- (Le 14:1-57). for a testimony unto them-- a palpable witness that the Great Healer had indeed come, and that "God had visited His people." What the sequel was, our Evangelist Matthew does not say; but Mark thus gives it (Mr 1:45): "But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to Him from every quarter." Thus--by an over-zealous, though most natural and not very culpable, infringement of the injunction to keep the matter quiet--was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noiseless (Mt 12:19), so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him. (But see on Mr 5:19, 20). "And He withdrew Himself," adds Luke (Lu 5:16), "into the wilderness, and prayed"; retreating from the popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers that water the earth (Psa 72:6). And this is the secret both of strength and of sweetness in the servants and followers of Christ in every age. Mt 8:5-13. Healing of the Centurion's Servant. ( = Lu 7:1-10). This incident belongs to a later stage. For the exposition, see on Lu 7:1-10. Mt 8:14-17. Healing of Peter's Mother-in-law and Many Others. ( = Mr 1:29-34; Lu 4:38-41). For the exposition, see on Mr 1:29-34. Mt 8:18-22. Incidents Illustrative of Discipleship. ( = Lu 9:57-62). The incidents here are two: in the corresponding passage of Luke they are three. Here they are introduced before the mission of the Twelve: in Luke, when our Lord was making preparation for His final journey to Jerusalem. But to conclude from this, as some good critics do (as Bengel, Ellicott, &c.) that one of these incidents at least occurred twice-- which led to the mention of the others at the two different times--is too artificial. Taking them, then, as one set of occurrences, the question arises. Are they recorded by Matthew or by Luke in their proper place? Neander, Schleiermacher, and Olshausen adhere to Luke's order; while Meyer, De Wette, and Lange prefer that of Matthew. Probably the first incident is here in its right place. But as the command, in the second incident, to preach the kingdom of God, would scarcely have been given at so early a period, it is likely that it and the third incident have their true place in Luke. Taking these three incidents up here then we have, I. The Rash or Precipitate Disciple (Mt 8:19, 20).


19. And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.


<hi type="bold">20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head--</hi>Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion--of temporary impulse--than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple.

 II. The Procrastinating or Entangled Disciple (<reference osisRef="Matt.8.21">Mt 8:21</reference>, <reference osisRef="Matt.8.22">22</reference>).

 As this is more fully given in Luke (<reference osisRef="Luke.9.59">Lu 9:59</reference>), we must take both together. "And He said unto another of His disciples, Follow Me. But he said,"

<hi type="bold">Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead--</hi>or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preach the kingdom of God" (<reference osisRef="Luke.9.60">Lu 9:60</reference>). This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he is quite willing; only he is not ready just yet. "Lord, I will; but"--"There is a difficulty in the way just now; but that once removed, I am Thine." What now is this difficulty? Was his father actually dead--lying a corpse--having only to be buried? Impossible. As it was the practice, as noticed on <reference osisRef="Luke.7.12">Lu 7:12</reference>, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hindered him discharging the last duties of a son to a father. No doubt it was the common case of a son having a frail or aged father, not likely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad. "This aged father of mine will soon be removed; and if I might but delay till I see him decently interred, I should then be free to preach the kingdom of God wherever duty might call me." This view of the case will explain the curt reply, "Let the dead bury their dead: <hi type="bold">but go thou and preach the kingdom of God." Like all the other paradoxical sayings of our Lord, the key to it is the different senses--</hi>a higher and a lower--in which the same word "dead" is used: <hi type="bold">There are two kingdoms of God in existence upon earth; the kingdom of nature, and the kingdom of grace: To the one kingdom all the children of this world, even the most ungodly, are fully alive; to the other, only the children of light: The reigning irreligion consists not in indifference to the common humanities of social life, but to things spiritual and eternal: Fear not, therefore, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last offices of kindness. Your wish to discharge these yourself is natural, and to be allowed to do it a privilege not lightly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; to its paramount claims few are alive: and to "preach" it fewer still are qualified and called: But thou art: The Lord therefore hath need of thee: Leave, then, those claims of nature, high though they be, to those who are dead to the still higher claims of the kingdom of grace, which God is now erecting upon earth--</hi>Let the dead bury their dead; but go thou and preach the kingdom of God. And so have we here the genuine, but Procrastinating or Entangled Disciple.

 The next case is recorded only by Luke:

 III. The Irresolute or Wavering Disciple (<reference osisRef="Luke.9.61">Lu 9:61</reference>, <reference osisRef="Luke.9.62">62</reference>).

 <reference osisRef="Luke.9.61">Lu 9:61</reference>:

 And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house.

 <reference osisRef="Luke.9.62">Lu 9:62</reference>:

<hi type="bold">And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (<reference osisRef="Gen.19.26">Ge 19:26</reference>; and see on <reference osisRef="Luke.17.32">Lu 17:32</reference>), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:--</hi>"Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him" (<reference osisRef="1Kgs.19.19-1Kgs.19.21">1Ki 19:19-21</reference>). We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple.
 <title type="x-s3"><reference osisRef="Matt.8.23-Matt.8.27">Mt 8:23-27</reference>. Jesus Crossing the Sea of Galilee, Miraculously Stills a Tempest. ( = <reference osisRef="Mark.4.35-Mark.4.41">Mr 4:35-41</reference>; <reference osisRef="Luke.8.22-Luke.8.25">Lu 8:22-25</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.4.35-Mark.4.41">Mr 4:35-41</reference>.
 <title type="x-s3"><reference osisRef="Matt.8.28-Matt.8.34">Mt 8:28-34</reference>. Jesus Heals the Gergesene Demoniacs. ( = <reference osisRef="Mark.5.1-Mark.5.20">Mr 5:1-20</reference>; <reference osisRef="Luke.8.26-Luke.8.39">Lu 8:26-39</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.5.1-Mark.5.20">Mr 5:1-20</reference>.  <chapter eID="Matt.8"/>

20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head-- Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion--of temporary impulse--than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple. II. The Procrastinating or Entangled Disciple (Mt 8:21, 22). As this is more fully given in Luke (Lu 9:59), we must take both together. "And He said unto another of His disciples, Follow Me. But he said," Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead-- or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preach the kingdom of God" (Lu 9:60). This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he is quite willing; only he is not ready just yet. "Lord, I will; but"--"There is a difficulty in the way just now; but that once removed, I am Thine." What now is this difficulty? Was his father actually dead--lying a corpse--having only to be buried? Impossible. As it was the practice, as noticed on Lu 7:12, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hindered him discharging the last duties of a son to a father. No doubt it was the common case of a son having a frail or aged father, not likely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad. "This aged father of mine will soon be removed; and if I might but delay till I see him decently interred, I should then be free to preach the kingdom of God wherever duty might call me." This view of the case will explain the curt reply, "Let the dead bury their dead: but go thou and preach the kingdom of God." Like all the other paradoxical sayings of our Lord, the key to it is the different senses-- a higher and a lower--in which the same word "dead" is used: There are two kingdoms of God in existence upon earth; the kingdom of nature, and the kingdom of grace: To the one kingdom all the children of this world, even the most ungodly, are fully alive; to the other, only the children of light: The reigning irreligion consists not in indifference to the common humanities of social life, but to things spiritual and eternal: Fear not, therefore, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last offices of kindness. Your wish to discharge these yourself is natural, and to be allowed to do it a privilege not lightly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; to its paramount claims few are alive: and to "preach" it fewer still are qualified and called: But thou art: The Lord therefore hath need of thee: Leave, then, those claims of nature, high though they be, to those who are dead to the still higher claims of the kingdom of grace, which God is now erecting upon earth-- Let the dead bury their dead; but go thou and preach the kingdom of God. And so have we here the genuine, but Procrastinating or Entangled Disciple. The next case is recorded only by Luke: III. The Irresolute or Wavering Disciple (Lu 9:61, 62). Lu 9:61: And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house. Lu 9:62: And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (Ge 19:26; and see on Lu 17:32), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:-- "Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him" (1Ki 19:19-21). We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple. Mt 8:23-27. Jesus Crossing the Sea of Galilee, Miraculously Stills a Tempest. ( = Mr 4:35-41; Lu 8:22-25). For the exposition, see on Mr 4:35-41. Mt 8:28-34. Jesus Heals the Gergesene Demoniacs. ( = Mr 5:1-20; Lu 8:26-39). For the exposition, see on Mr 5:1-20.


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Matt.9.1-Matt.9.8">Mt 9:1-8</reference>. Healing of a Paralytic. ( = <reference osisRef="Mark.2.1-Mark.2.12">Mr 2:1-12</reference>; <reference osisRef="Luke.5.17-Luke.5.26">Lu 5:17-26</reference>).</title>
 This incident appears to follow next in order of time to the cure of the leper (<reference osisRef="Matt.8.1-Matt.8.4">Mt 8:1-4</reference>). For the exposition, see on <reference osisRef="Mark.2.1-Mark.2.12">Mr 2:1-12</reference>.
 <title type="x-s3"><reference osisRef="Matt.9.9-Matt.9.13">Mt 9:9-13</reference>. Matthew's Call and Feast. ( = <reference osisRef="Mark.2.14-Mark.2.17">Mr 2:14-17</reference>; <reference osisRef="Luke.5.27-Luke.5.32">Lu 5:27-32</reference>).</title>
 The Call of Matthew (<reference osisRef="Matt.9.9">Mt 9:9</reference>).

<hi type="bold">9. And as Jesus passed forth from thence--</hi>that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus (<reference osisRef="Mark.2.13">Mr 2:13</reference>): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by"

<hi type="bold">he saw a man, named Matthew--</hi>the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on <reference osisRef="Matt.10.3">Mt 10:3</reference>). Mark alone tells us (<reference osisRef="Mark.2.14">Mr 2:14</reference>) that he was "the son of Alphæus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity.

<hi type="bold">sitting at the receipt of custom--</hi>as a publican, which Luke (<reference osisRef="Luke.5.27">Lu 5:27</reference>) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on <reference osisRef="Matt.5.46">Mt 5:46</reference>).

<hi type="bold">and he saith unto him, Follow me--</hi>Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.

<hi type="bold">And he--</hi>"left all" (<reference osisRef="Luke.5.28">Lu 5:28</reference>), "arose and followed him."

 The Feast (<reference osisRef="Matt.9.10-Matt.9.13">Mt 9:10-13</reference>).

CHAPTER 9 Mt 9:1-8. Healing of a Paralytic. ( = Mr 2:1-12; Lu 5:17-26). This incident appears to follow next in order of time to the cure of the leper (Mt 8:1-4). For the exposition, see on Mr 2:1-12. Mt 9:9-13. Matthew's Call and Feast. ( = Mr 2:14-17; Lu 5:27-32). The Call of Matthew (Mt 9:9). 9. And as Jesus passed forth from thence-- that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus (Mr 2:13): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by" he saw a man, named Matthew-- the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on Mt 10:3). Mark alone tells us (Mr 2:14) that he was "the son of Alphæus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity. sitting at the receipt of custom-- as a publican, which Luke (Lu 5:27) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on Mt 5:46). and he saith unto him, Follow me-- Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to. And he-- "left all" (Lu 5:28), "arose and followed him." The Feast (Mt 9:10-13).


<hi type="bold">10. And it came to pass, as Jesus sat at meat in the house--</hi>The modesty of our Evangelist signally appears here. Luke says (<reference osisRef="Luke.5.29">Lu 5:29</reference>) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment (<reference osisRef="Matt.9.18">Mt 9:18</reference>). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See <reference osisRef="Mark.5.21">Mr 5:21</reference>, &c., and <reference osisRef="Luke.8.40">Lu 8:40</reference>, &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.

<hi type="bold">behold, many publicans and sinners--</hi>Luke says, "a great company" (<reference osisRef="Luke.5.29">Lu 5:29</reference>)

<hi type="bold">came and sat down with him and his disciples--</hi>In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.

10. And it came to pass, as Jesus sat at meat in the house-- The modesty of our Evangelist signally appears here. Luke says (Lu 5:29) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment (Mt 9:18). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See Mr 5:21, &c., and Lu 8:40, &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change. behold, many publicans and sinners-- Luke says, "a great company" (Lu 5:29) came and sat down with him and his disciples-- In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.


<hi type="bold">11. And when the Pharisees--</hi>"and scribes," add Mark and Luke (<reference osisRef="Mark.2.6">Mr 2:6</reference>; <reference osisRef="Luke.5.21">Lu 5:21</reference>).

<hi type="bold">saw it, they said--</hi>"murmured" or "muttered," says Luke (<reference osisRef="Luke.5.30">Lu 5:30</reference>).

<hi type="bold">unto his disciples--</hi>not venturing to put their question to Jesus Himself.

<hi type="bold">Why eateth your Master with publicans and sinners?--</hi>(See on <reference osisRef="Luke.15.2">Lu 15:2</reference>).

11. And when the Pharisees-- "and scribes," add Mark and Luke (Mr 2:6; Lu 5:21). saw it, they said-- "murmured" or "muttered," says Luke (Lu 5:30). unto his disciples-- not venturing to put their question to Jesus Himself. Why eateth your Master with publicans and sinners?-- (See on Lu 15:2).


<hi type="bold">12. But when Jesus heard that, he said unto them--</hi>to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.

<hi type="bold">They that be whole need not a physician, but they that are sick--</hi>that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!

12. But when Jesus heard that, he said unto them-- to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him. They that be whole need not a physician, but they that are sick-- that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!


<hi type="bold">13. But go ye and learn what that meaneth--</hi>(<reference osisRef="Hos.6.6">Ho 6:6</reference>),

<hi type="bold">I will have mercy, and not sacrifice--</hi>that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.

<hi type="bold">for I am not come to call the righteous, but sinners to repentance--</hi>The italicized words are of doubtful authority here, and more than doubtful authority in <reference osisRef="Mark.2.17">Mr 2:17</reference>; but in <reference osisRef="Luke.5.32">Lu 5:32</reference> they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."
 <title type="x-s3"><reference osisRef="Matt.9.14-Matt.9.17">Mt 9:14-17</reference>. Discourse on Fasting.</title>
 See on <reference osisRef="Luke.5.33-Luke.5.39">Lu 5:33-39</reference>.
 <title type="x-s3"><reference osisRef="Matt.9.18-Matt.9.26">Mt 9:18-26</reference>. The Woman with the Issue of Blood Healed.--The Daughter of Jairus Raised to Life. ( = <reference osisRef="Luke.8.40-Luke.8.56">Lu 8:40-56</reference>; <reference osisRef="Mark.5.21-Mark.5.43">Mr 5:21-43</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.5.21-Mark.5.43">Mr 5:21-43</reference>.
 <title type="x-s3"><reference osisRef="Matt.9.27-Matt.9.34">Mt 9:27-34</reference>. Two Blind Men and a Dumb Demoniac Healed.</title>
 These two miracles are recorded by Matthew alone.

 Two Blind Men Healed (<reference osisRef="Matt.9.27-Matt.9.31">Mt 9:27-31</reference>).

13. But go ye and learn what that meaneth-- (Ho 6:6), I will have mercy, and not sacrifice-- that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes. for I am not come to call the righteous, but sinners to repentance-- The italicized words are of doubtful authority here, and more than doubtful authority in Mr 2:17; but in Lu 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away." Mt 9:14-17. Discourse on Fasting. See on Lu 5:33-39. Mt 9:18-26. The Woman with the Issue of Blood Healed.--The Daughter of Jairus Raised to Life. ( = Lu 8:40-56; Mr 5:21-43). For the exposition, see on Mr 5:21-43. Mt 9:27-34. Two Blind Men and a Dumb Demoniac Healed. These two miracles are recorded by Matthew alone. Two Blind Men Healed (Mt 9:27-31).


<hi type="bold">27. And when Jesus departed thence, two blind men followed him--</hi>hearing, doubtless, as in a later case is expressed, "that Jesus passed by" (<reference osisRef="Matt.20.30">Mt 20:30</reference>).

<hi type="bold">crying, and saying, Thou son of David, have mercy on us--</hi>It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David" (<reference osisRef="Matt.20.30">Mt 20:30</reference>). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. (<reference osisRef="Isa.35.5">Is 35:5</reference>)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.

27. And when Jesus departed thence, two blind men followed him-- hearing, doubtless, as in a later case is expressed, "that Jesus passed by" (Mt 20:30). crying, and saying, Thou son of David, have mercy on us-- It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David" (Mt 20:30). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. (Is 35:5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.


<hi type="bold">28. And when he was come into the house--</hi>To try their faith and patience, He seems to have made them no answer. But

<hi type="bold">the blind men came to Him--</hi>which, no doubt, was what He desired.

<hi type="bold">and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord--</hi>Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.

28. And when he was come into the house-- To try their faith and patience, He seems to have made them no answer. But the blind men came to Him-- which, no doubt, was what He desired. and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord-- Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.


<hi type="bold">29. Then touched he their eyes, saying, According to your faith be it unto you--</hi>not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.

29. Then touched he their eyes, saying, According to your faith be it unto you-- not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.


<hi type="bold">30. And their eyes were opened: and Jesus straitly charged them--</hi>The expression is very strong, denoting great earnestness.

30. And their eyes were opened: and Jesus straitly charged them-- The expression is very strong, denoting great earnestness.


<hi type="bold">31. But they, when they were departed, spread abroad his fame in all that country--</hi>(See on <reference osisRef="Matt.8.4">Mt 8:4</reference>).

 A Dumb Demoniac Healed (<reference osisRef="Matt.9.32-Matt.9.34">Mt 9:32-34</reference>).

31. But they, when they were departed, spread abroad his fame in all that country-- (See on Mt 8:4). A Dumb Demoniac Healed (Mt 9:32-34).


<hi type="bold">32. As they went out, behold, they brought to him a dumb man possessed with a devil--</hi>"demonized." The dumbness was not natural, but was the effect of the possession.

32. As they went out, behold, they brought to him a dumb man possessed with a devil-- "demonized." The dumbness was not natural, but was the effect of the possession.


<hi type="bold">33. And when the devil--</hi>demon.

<hi type="bold">was cast out, the dumb spake--</hi>The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.

<hi type="bold">and the multitudes marvelled, saying, It was never so seen in Israel--</hi>referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.

33. And when the devil-- demon. was cast out, the dumb spake-- The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class. and the multitudes marvelled, saying, It was never so seen in Israel-- referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.


<hi type="bold">34. But the Pharisees said, He casteth out devils through the prince of the devils--</hi>"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them--a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on <reference osisRef="Matt.12.24">Mt 12:24</reference>, &c.).

<hi type="bold"><reference osisRef="Matt.9.35-Matt.10.5">Mt 9:35-10:5</reference>. Third Galilean Circuit--</hi>Mission of the Twelve Apostles.

<hi type="bold">As the Mission of the Twelve supposes the previous choice of them--</hi>of which our Evangelist gives no account, and which did not take place till a later stage of our Lord's public life--it is introduced here out of its proper place, which is after what is recorded in <reference osisRef="Luke.6.12-Luke.6.19">Lu 6:12-19</reference>.

<hi type="bold">Third Galilean Circuit (<reference osisRef="Matt.9.35">Mt 9:35</reference>)--</hi>and probably the last.

34. But the Pharisees said, He casteth out devils through the prince of the devils-- "the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them--a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on Mt 12:24, &c.). Mt 9:35-10:5. Third Galilean Circuit-- Mission of the Twelve Apostles. As the Mission of the Twelve supposes the previous choice of them-- of which our Evangelist gives no account, and which did not take place till a later stage of our Lord's public life--it is introduced here out of its proper place, which is after what is recorded in Lu 6:12-19. Third Galilean Circuit (Mt 9:35)-- and probably the last.


<hi type="bold">35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people--</hi>The italicized words are of more than doubtful authority here, and were probably introduced here from <reference osisRef="Matt.4.23">Mt 4:23</reference>. The language here is so identical with that used in describing the first circuit (<reference osisRef="Matt.4.23">Mt 4:23</reference>), that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on <reference osisRef="Matt.4.23">Mt 4:23</reference>). To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him" (<reference osisRef="Acts.10.38">Ac 10:38</reference>).

<hi type="bold">Jesus Compassionating the Multitudes, Asks Prayer for Help (<reference osisRef="Matt.9.36-Matt.9.38">Mt 9:36-38</reference>). He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them--</hi>as we take it--that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on <reference osisRef="Luke.6.12-Luke.6.49">Lu 6:12-49</reference>; and <reference osisRef="Matt.5.1">Mt 5:1</reference>, Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described.

35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people-- The italicized words are of more than doubtful authority here, and were probably introduced here from Mt 4:23. The language here is so identical with that used in describing the first circuit (Mt 4:23), that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on Mt 4:23). To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him" (Ac 10:38). Jesus Compassionating the Multitudes, Asks Prayer for Help (Mt 9:36-38). He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them-- as we take it--that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on Lu 6:12-49; and Mt 5:1, Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described.