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I would like to look at random verses on a daily basis and share them with you. I welcome and appreciate any additional thoughts on the verses. My hope and prayer is that through a daily verse we can uplift, motivate and help each other. It is also a way that we can learn a verse a day and study it further, and apply it into our daily Christian walk. Please join me as I begin an exciting way to delve further into God's Word. Again please feel free to add comments, thoughts, testimonies as to how the particular verse helped you, and what you have learned. My next post will have the very first verse as I begin this new (new to me anyway) topic. I look forward to your participation.
Blessings to all, your friend and sister in Christ,
Maria

Ga 6:10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

Christians as a rule not only have the opportunity, but we have the obligation to do good unto all men, especially unto them who are of the household of faith. Our own Brothers and Sisters in Christ, the Body of Christ. Jesus left us with a new commandment that we love one another as He loved us. Jesus proved His love for us, by giving up His life to redeem us from our sins. He loved us while we were yet sinners. Those of us who belong to the Lord and Savior should also love all those Jesus gave His life for, but especially to those who have accepted and received Jesus as their Lord and Savior.
There are millions of Christians that we may never meet face to face, I thank God for Christians Unite Forums, which has allowed me to meet other Christians from all over, and thus becoming part of my household of faith. I do not consider my Brothers and Sisters in Christ at CU, 'cyber friends' I consider them my real brothers and sisters in Christ. I therefore thank God for the opportunities that I get to pray for my brothers and sisters, but also to be there for them, whether it be just for moral support, advice, information, an ear to listen, but especially for prayer and to intercede for. I not only consider it an opportunity, but I consider it an honor and a blessing to be a blessing to my brothers and sisters in the faith
Yours friend and sister in Christ,
Maria

Amen Sister Maria,

Your Scripture and thoughts were beautiful. I join you in thanks for the love and fellowship God grants us in this short life. I also give thanks for prayers, encouragement, and strengthening in the LORD. It makes me happy to know that GOD is using Christians Unite to reach thousands every day. GOD has promised that His Word will not return void, and that promise makes me very happy.

Romans 5:8-9 NASB  But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.  Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.

If you are lost and suffering from the sin and darkness of this world, know that JESUS CHRIST died in your place and paid for your sins. JESUS does love you or HE wouldn't have died to rescue you from the curse of sin and hell. JESUS arose from the dead on the third day, and HE is our living Lord and Saviour. HE'S holding out HIS arms to you and asking you to accept HIM as Lord and Saviour forever. If you confess your sins, HE will be faithful and just to forgive your sins and cleanse you from all unrighteousness. If you believe this with all your heart and ask HIM to be the LORD over your life, you will be born again as a child of GOD and begin a new life in JESUS. I pray that you give your heart to JESUS and walk into the LIGHT with HIM forever.

Romans 10:8-10 NASB  But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART"--that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.

Sister Maria, I echo your sentiments completely.

Another thought that I had when reading this verse is how that doing good to those that are not brothers and sisters has brought many of those into the family.



1Pe 2:12  Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

Amen Brother, and our guests that visit us daily can also benefit by knowing first of all that we love them and welcome them and that Jesus loves them just as they are, that He died and rose again to save them too and that they too can be a part of the Body of Christ and a member of our CU family. They can also benefit from the verses even if they decide not to join us.  :)

Php 1:3 I thank my God upon every remembrance of you,

Php 1:4 always in every prayer of mine making my request for you all with joy

(Always) There is much emphasis in the expressions which are here used. Paul labours to show them that he never forgot them; that he always remembered them in his prayers.

( In every prayer of mine.) This was a proof of particular and special affection, that while there were so many objects demanding his prayers, and so many other churches which he had founded, he never forgot them. The person or object that we remember in every prayer must be very dear to the heart.
 
 
(For you all.) Not for the church in general, but for the individual member. "He industriously repeats the word all, that he might show that he loved them all equally well, and that he might the more successfully excite them to the manifestation of the same love and benevolence." Wetstein.

(Making request with joy.) With joy at your consistent walk and benevolent lives--mingling thanksgiving with my prayers in view of your holy walk.
 
Barnes Commentary used as referance

The love that Paul shows the church at Philippi in this verse is the God kind of love every Christian today should have, this is how Jesus said we should love one another.

 Pr 22:1 A good name is rather to be chosen than great riches, And loving favor rather than silver and gold.

Brothers and Sisters back in the Old Testament days names had great meaning. They represented the character of the person. Some examples are; Abraham, Issac, Jacob, Jabez, Benjamin, and the one we can most relate to Jesus Christ.

If you look in your Bibles and read Scripture in relation to these names you will find out what they meant and why those names were chosen. Truely the person lived up to the name that was given to him or her.

Nowadays people don't name their children according to the way they were in the OT, instead they choose names that are either in the family line, unique, different, or sound good with the last name.

No matter what a person's name is the Bible still tells us that a good name is rather to be chosen. That also means that we can live one way or another, and yet people will always connect our name to our charatcter. If uncle Joe was always lying to everyone, people would think of him and say oh yea Joe the liar, if aunt Ruth was always gossiping, people would think oh yea, Ruth she's nothing but a gossiper. If cousin Victor was always drinking, he would be remembered as a drunk, and so on you get the picture.

No matter what our name is, it could be Michael, James, Louise, Jean, etc. How do we want people to remember us when they hear our name, when someone speaks to them about us? We want people to have a positive recollection of our personality and our charachter when our name is spoken?

We can do something about it right now, no matter what we did in the past, no matter how we behaved, we can change our habits, and our personalities. We can do this by changing our lives, on our own we may not be able to, but with Jesus in our hearts, we can.

There are many wonderful people with beautiful names, and great personalities and character, they may be loyal, honest, hard working and have many wonderful characteristics. But when we stand before the Throne of the One Who will judge us, will we have His name? Will we be looked upon by Him and hear Him say you are my child?

If you already haven't done so, please take a moment and read  Romans 6:23, John 3:16. Ask  Jesus to forgive you of your sins, tell Him you want to start a brand new life and you want to be known as His child, ask Him to come into your heart.

(footnote) if anyone is asking Jesus into their heart for the first time, and you need more information on how to grow as a Christian, we would be happy to answer any questions, and refer you to God's Word, whereby you can be assured that it is not because we says so but because God said so.

Hello Everyone, I've already posted my verse for today, but I felt led to post the following.

Mt 5:4 Blessed are they that mourn: for they shall be comforted.

Most people before the come to Christ or even afterward upon reading this verse may think that to mourn is only for when a loved one is lost. I want to share with you a commentary by Barnes. There are Scriptures quoted in this commentary and I would encourage you to take the time to read these Scriptures and take a moment to meditate on God's Word.

May you be blessed.

Blessed are they that mourn. This is capable of two meanings: either that those are blessed who are afflicted with the loss of friends or possessions; or that they who mourn over sin are blessed. As Christ came to preach repentance, to induce men to mourn over their sins, and to forsake them, it is probable that he had the latter particularly in view, 2Co 7:10. At the same time, it is true that the gospel only can give true comfort to those in affliction, Isa 61:1-3; Lu 4:18. Other sources of consolation do not reach the deep sorrows of the soul. They may blunt the sensibilities of the mind; they may produce a sullen and reluctant submission to what we cannot help; but they do not point to the true source of comfort. In the God of mercy only; in the Saviour; in the peace that flows from the hope of a better world, and there only, is there comfort, 2Co 3:17; 5:1. Those that mourn thus shall be comforted. So those that grieve over sin; that sorrow that they have committed it, and are afflicted and wounded that they have offended God, shall find comfort in the gospel. Through the merciful Saviour those sins may be forgiven. In him the weary and heavy-laden soul shall find peace, (Mt 11:28-30;) and the presence of the Comforter, the Holy Ghost, shall sustain us here, (Joh 14:26,27) and in heaven all tears shall be wiped away, Re 21:4.
 

 Ps 56:8 Thou numberest my wanderings: Put thou my tears into thy bottle; Are they not in thy book?

Friends, when we are sorrowful, when we are in pain, when we are repentant of sin. God notices all of our grievances, He has a bottle and a book for His people's tears. He observes us with such tender concern, we can surely say God is our Helper. What a loving God to care for us so tenderly that not one of our tears is cried without His care and love. He keeps a book, I believe He keeps it to recor each tear that we shed, when we shed it, and why. We as human being feel tender compassion for our loved ones and our friends, if we see them hurting either from the loss of a loved one or for any other reason, we cry with them. We want to be able to fix everything for them, but we can't all we can do is comfort them and let them know we are there hurting right along with them and caring for them. How much more God cares, His tender mercy and love cannot be compared to anything we feel when we see our loved ones hurting. It is wonderful to know that God is so personal with us, He is not a distant God who sits there and demand our praises, no He is pure LOVE.
Let us reach out to Him, call on Him if cares enough to keep our tears in a bottle and keep a record of them how much more would He be quick to help us when we cry out to HIM!!!!!

Joh 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

Barnes

  For God so loved. This does not mean that God approved the conduct of men, but that he had benevolent feelings toward them, or was earnestly desirous of their happiness. God hates wickedness, but he still desires the happiness of those who are sinful. He hates the sin, but loves the sinner. A parent may love his child and desire his welfare, and yet be strongly opposed to the conduct of that child. When we approve the conduct of another, this is the love of complacency; when we desire simply their happiness, this is the love of benevolence.
 
  The world. All mankind. It does not mean any particular part of the world, but man as man--the race that had rebelled and that deserved to die. See Joh 6:33; 17:21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances:
 
1st. All the world was in ruin, and exposed to the wrath of God.
 
2nd. All men were in a hopeless condition.
 
3rd. God gave his Son. Man had no claim on him; it was a gift--an undeserved gift.
 
4th. He gave him up to extreme sufferings, even the bitter pains of death on the cross.
 
5th. It was for all the world. He tasted "death for every man," Heb 2:9. He "died for all," 2Co 5:15. "He is the propitiation for the sins of the whole world," 1Jo 2:2.
 
  That he gave. It was a free and unmerited gift. Man had no claim; and when there was no eye to pity or arm to save, it pleased God to give his Son into the hands of men to die in their stead, Ga 1:4; Ro 8:32; Lu 22:19. It was the mere movement of love; the expression of eternal compassion, and of a desire that sinners should not perish forever.
 
His only-begotten Son. This is the highest expression of love of which we can conceive. A parent who should give up his only son to die for others who are guilty--if this could or might be done--would show higher love than could be manifested in any other way. So it shows the depth of the love of God, that he was willing to give his only Son into the hands of sinful men that he might be slain, and thus redeem them from eternal sorrow.

(My words)

Whosoever - anyone, male, female, young, old, rich, poor, healthy, frail, anyone

Believeth in Him (Jesus) - self explanatory, accept the free gift, accept Jesus as the Savior, the One who died for our sins so we wouldn't have to.

Shall have - God's Word is faithful, shall have is a definite promise.

Everlasting life - eternal life, in God's Kingdom.

Ga 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,
Ga 5:23 meekness, self-control; against such there is no law.

Family, we Christians are very familiar with the fruits of the spirit, the are fruits that are in us as soon as we become born again, they are given to us thru the Holy Spirit. When we receive Jesus as our Lord, the Holy Spirit moves in and bring these fruits. As Jesus told His disciples in the book of John "A new commandment I give unto you, that you love one another as I have loved you." On our own in our human capacity, it is difficult to love someone who has done us wrong, but because of the the friut of the spirit, we now have this love that is divine and we can really love others as Christ loved us. As I look at the other 8 fruits of the spirit, I try to imagine how they can be present if love wasn't present. Notice the first fruit mentioned is Love.
If we have no love towards others can we truely say we have joy? What about peace? If our neighbor played his music to loud would you be able to be longsuffering without love? Could we have kindness, meekness, goodness, faith, self control? Without love we wouldn't be able to have any of the other fruits of the spirit. Without love can we really say we are born again? Let us check our love walk and make sure that we are walking in the divine love that we received when we accepted Jesus as our Savior.

footnote: I am working on a new topic; comparing human love and divine love and what love really is. I will be ready to start it within a few days.

Amen Sister Maria!


I look forward to it. Agape love is an incredibly beautiful topic. It's a stark contrast to the word "love" that the world throws around.

Love In Christ,
Tom

Psalms 103:17 NASB  But the lovingkindness of the LORD is from everlasting to everlasting on those who fear Him, And His righteousness to children's children,

Rom 3:23  for all have sinned, and fall short of the glory of God;  AMP Bible

Rom 3:23  For all have sinned, and come short of the glory of God;  KJV

This verse is referring to all mankind, every man, woman, and child. All of us are guilty, we are all born guilty of sin. This includes newborns, we inherited sin from Adam. This is the Ademic sin, we cannot do anything on our own to cleanse ourselves of this sin. That is why God sent Jesus, so that He may take our sins away and nail them to the cross, that we may then be made righteous in the eyes of God and get back what Adam lost when he sinned in the Grden of Eden.
Joh 1:29  The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

We may wonder, who then can ever be saved ? The answer to that is in the Bible, by reading the above Scripture we know that Jesus takes away the sin of the world (that is the sin spoken of in Romans 3:23).

Joh 3:16  For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

Now we see in John 3:16, that we need to beleive in Jesus so we may have everlasting life, He takes away our sin.

Rom 10:9  That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

It is so easy to receive God's forgiveness and receive salvation that is almost seems unreal, but God made it easy for us so that we could receive the free gift.
Say this prayer and believe in your heart, receive by faith the free gift given to you.

Father, I know I am a sinner, I know that You sent Your Son Jesus, to die in my place, so I wouldn't have to. So that I may be forgiven and have eternal life. I accept this free gift, Father. I beleive that Jesus is Your Son, that He came to earth, died for my sins on Calvary, rose from the dead on the third day and is now seate at Your right hand. I repent of my sins, I ask forgiveness, and I ask Jesus to be my Lord and Savior right now. Jesus, come into my heart and cleanse me of all sin. Thank You Father.

That's it!! Now you are free from the Ademic sin, now you are a child of God.
Read your Bible, a good place to start is in the book of John.
Find a Bible believing church near you, and pray. even if you think you don't know how to. If yu know how to talk to a friend, or to your dad, then you know how to talk to God, that is prayer. God wants to hear you, He is not looking for eloquent words or for perfection. He loves you and wants to listen to you.

AMEN SISTER MARIA!

Thank you. That was a beautiful post, and I pray that hosts of people read it. The GOOD NEWS of the Gospel of GOD'S Grace is the most important topic in existence.


Love In Christ,
Tom

Psalms 66:20 NASB  Blessed be God, Who has not turned away my prayer Nor His lovingkindness from me.

Brother most people think of the word Love as just another 4 letter word, to put it very bluntly, 'I love that movie, I love bowling, I love this, I love that etc.' The word Love and the feelings and emotions are so strong that if we really come to understand what it really means we will see that love is important to God. The Word tells us that God is love. Yet today that word has lost a lot of meaning and value to so many people that it really saddens me.

Brother Tom, it is my deepest desire that some of our guests read these posts and if they haven't already received Jesus as their Lord, that they may realize that tomorrow is promised to no one. That today is the day of salvation. That we have nothing to lose, but everything to gain  :)

Ro 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

In the OT animals has to be sacrificied in order to make atonement for their sins. Each person having to bring their own sacrifice. The shed blood of animals could not take away the sin of fallen man. Hence the law could not give fallen man eternal life or forgiveness of sins once and for all, atonement had to be made yearly.

God sent His own Son, Jesus to the earth to be born in the likeness of sinful flesh and to condmn sin in the flesh. Jesus was perfect in that He had no sin, He did not have the Ademic sin that we His creation have. He did not have the blood of sinful man, He had already exsisted before Adam was created, He was the Creator.

He was born of a virgin, and concieved by the Holy Spirit, therefore He had no sin. Yet He came to earth to be made sin for us, He represented that sacrifice that was made yearly under the law, but this sacrifice was far better, because it was done once and for all, for all mankind. Mankind would never again have to sacrifice animals in order to be forgiven of sins. Jesus paid it all once and for all. He became each man's personal Savior. Man no longer had to sacrifice a perfect lamb to atone for his sins for a short time. It was already done by the Blood of the Lamb. The Lamb God Himself provided for us.

Joh 1:29 ¶ The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

Joh 1:36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

In my last post I made mention of the Lamb God provided for us to take away our sins.

If you notice in the OT the people had to bring a flawless lamb to be sacrificed for the atonemnt of their sins. Each person had to bring their own. And this had to be done every year.

In the NT God provided the perfect, flawless Lamb We don't need to sacrifice a lamb to make atonement for our sins. It's already been done once and for all, for everyone.

This Sunday Christians will be celebrating Resurrection Day. Thanking God for the love He has for us. Thanking our Lord Jesus for dying on that cross for our sins.  He didn't have to stay there, He could have gotten down if He wanted to, but He stayed there and died for us, to save us. He was looking at His creation and He was looking into the future generations, He knew He loved us too much to try to get off that cross. It wasn't the nails that held Him on that cross, it was His love for us.

This Resurrection Day, let us remember that our salvation was purchased with a great price. We belong to Him twice, first because He created us, and second because He bought us back. Let us praise and worship our Father for His love. Let us thank God for the Resurrection of our Savior, and Lord. The King of Kings, Jesus Christ.

Phi 4:8  For the rest, brethren, whatever is true, whatever is worthy of reverence and is honorable and seemly, whatever is just, whatever is pure, whatever is lovely and lovable, whatever is kind and winsome and gracious, if there is any virtue and excellence, if there is anything worthy of praise, think on and weigh and take account of these things [fix your minds on them]. Amplified Bible

Phi 4:8  Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. KJV

Phi 4:8  Finally, brethren, whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. ASV


John Gill Exposition of the entire Bible

Phi 4:8 - Finally, brethren, whatsoever things are true,.... To close all with respect to the duties of Christianity incumbent on the professors of it, the apostle exhorts to a regard to everything that is true; that is agreeable to the Scriptures of truth, to the Gospel the word of truth, or to the law and light of nature; and whatever was really so, even among the very Heathens, in opposition to falsehood, lying, and hypocrisy

whatsoever things are honest; in the sight of men; or grave, or "venerable" in speech, in action or attire, in opposition to levity, frothiness, or foppery:

whatsoever things are just; between man and man, or with respect both to God and men; giving to God what belongs to him, and to man what is his due; studying to exercise a conscience void of offence to both, in opposition to all impiety, injustice, violence, and oppression:

whatsoever things are pure; or "chaste", in words and deeds, in opposition to all filthiness and foolish talking, to obscene words and actions. The Vulgate Latin and Arabic versions render it, "whatsoever things are holy"; which are agreeable to the holy nature, law, and will of God, and which tend to promote holiness of heart and life:

whatsoever are lovely; which are amiable in themselves, and to be found even among mere moral men, as in the young man whom Christ as man is said to love, Mar_10:21; and which serve to cultivate and increase love, friendship, and amity among men; and which things also are grateful to God and lovely in his sight, in opposition to all contention, strife, wrath, and hatred:

whatsoever things are of good report; are well spoken of, and tend to get and establish a good name, which is better than precious ointment, Ecc_7:1; for though a good name, credit, and reputation among men, are to be sacrificed for the sake of Christ when called for; yet care is to be taken to preserve them by doing things which may secure them, and cause professors of religion to be well reported of; and which beautiful in all, and absolutely necessary in some:

if there be any virtue; anywhere, among any persons whatever, in opposition to vice:

and if there be any praise; that is praiseworthy among men, and deserves commendation, even though in an unjust steward, Luk_16:8, it should be regarded. The Vulgate Latin adds, "of discipline", without any authority from any copy. The Claromontane manuscript reads, "if any praise of knowledge":

think on these things: meditate upon them, revolve them in your minds, seriously consider them, and reason with yourselves about them, in order to put them into practice.


My words

Have you ever noticed that your thoughts can affect your mood?

You're sitting in your favorite chair reading, and suddenly you read something that reminds you of your grandma, warm memories bring a smile to your face, perhaps a tear to your eye as you think lovingly of how much grandma meant to you.

You are fishing with your grown son and grandson, and suddenly you remember the day you went fishing with you friend when you were just teens and something he did (you can't recall) makes you lose your 'best catch', years have gone by, you have forgiven your friend, but just the same soon you find yourself angry at your friend all over again. So angry that you want to give him 'a piece of your mind.'

Thoughts can control your mood, and your feelings. Once your mood has changed and soured those around you are affected by your mood. It is so important to always think on things that are of good report, things that are pleasant. It is satan's job to try to keep everyone unhappy and angry, why give him the opportunity to control your feelings and reactions to those around you?

The mind is where satan tries to take control, he will plant evil thoughts into the mind and that is where you have to push away the evil thoughts.
Ro 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
 Ro 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Isa 54:13 And all thy children shall be taught of the LORD; and great shall be the peace of thy children.

POOLE
Shall be taught of the Lord; not only outwardly by his word, which was made known to all the Jews under the Old Testament, but inwardly by his Spirit, which is poured forth under the New Testament, both upon a far greater number of persons, and in a far higher measure, and with much more efficacy and success, than it was under the Old.

The peace: 

1. Inward peace of mind or conscience arising from the clear discoveries of God's love and reconciliation to us, and wrought by the Spirit of adoption, which is more abundantly given to believers under the gospel, whereas the spirit of bondage was more common and prevalent under the law.
 
2. Outward peace, safety, and happiness, which is more fully promised in the following verses, and which God, when he sees fit, will confer upon his church.


MY Words

As parents the best thing we can leave our children is not money, that can be spent quite quickly and unwisely, especcially if they haven't worked for it, it's not a great college education, there are many who have gone to the best universities and are not happy with what they majored in so they resort to a lesser paying, less stressful carreer.

The best thing parents can do for their children is 'bring them up in the fear of the Lord'

As a matter of fact it is the parents' responsibilitiy to do just that. Not just for our childrens sake , but for our own sake as well, it is a command from God. The Bible doesn't say 'if you want to'

It will also save parents a lot of heartache when their children are grown, knowing that they have knowledge of the Lord, and the peace that comes with it.

Pr 22:6  Train up a child in the way he should go: and when he is old, he will not depart from it.

Ps 119:165  Great peace have they which love thy law: and nothing shall offend them.

Joh 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Poole

But as many as received him; though the generality of those amongst whom Christ came received him not in the manner before expressed, yet some did own him, believed in him and submitted to him; and to as many as thus received him, not into their houses only, but into their hearts, to them gave he power to become the sons of God; he gave a power, or a right, or privilege, not that they might if they would be, but to be actually, to become, or be, the sons of God by adoption; for believers are already the sons of God, Ga 3:26, though it doth not yet appear what they shall be in the adoption, mentioned Ro 8:23, which the apostle calls the redemption of our body, viz. in the resurrection; hence the children of God are called the children of the resurrection, Lu 20:36.
 
  To them that believe on his name; this is the privilege of all that believe in the name of Christ; by which term he opens the former term of receiving: to receive Christ, and to believe in his name, are the same thing. To believe in his name, is either to believe in him, Ac 3:16 or in the revelation of himself in the promises of the gospel. The proposition of God's word is the object of faith of assent: but the person of the Mediator is the object of that faith which receiveth Christ; and those alone have a right to be the sons of God, and to the privileges peculiar to sons, who believe in Christ as revealed in the promises of the word of God, and there exhibited to men.

Adam Clarke Commentary

Verse 12.  Gave he power] exousian, Privilege, honour, dignity, or right. He who is made a child of God enjoys the greatest privilege which the Divine Being can confer on this side eternity. Those who accept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased; and the fullest promises of God confirm it to all who believe. And those who are engrafted in the heavenly family have the highest honour and dignity to which it is possible for a human soul to arrive. What an astonishing thought is this! The sinner, who was an heir to all God's curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or Heaven to give, which the blood of the Son of God has not merited.

Blessed is he that considereth the poor: the LORD will deliver him in time of trouble. Psalm 41:1

TOD

 The poor intended, are such as are poor in substance, weak in bodily strength, despised in repute, and desponding in spirit.  These are mostly avoided and frequently scorned.

Poole


That considereth; or, that carries himself wisely and prudently with or towards him, not rashly and foolishly censures and condemns him, as my pretended friends dealt with me, Ps 41:8; nor insulteth over him, which is a foolish as well as wicked thing; but considereth that it may be his own case, and therefore pitieth and helpeth him; which is the likeliest way to obtain the like pity for himself in his trouble.

The poor; or rather, the weak, or sick, or languishing person, as may be gathered by comparing this with Ps 41:3, where the mercy which he is supposed to have afforded to him is returned upon himself, and with Ps 41:8.


My Words

No one is exempt from human frailties, we all suffer at one time or another. Nothing is so uplifting as to have someone who will be at your side in your time of need. God blesses us as we bless others. When we bless someone in any way, we can be sure that God is blessing us in ways we may never know.

Pr 16:21 ¶ The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.


Poole

He who hath wisdom or sound knowledge in his heart, will show it by his prudence in ordering his actions.

 
The wise in heart shall be called prudent: the sense is either,
 
1. He who hath wisdom or sound knowledge in his heart, will show it by his prudence in ordering his actions. Or rather,
 
2. He who is truly wise, or prudent, or intelligent (all which words most commonly signify one and the same thing, both in this and in other books of Scripture) shall be so called or accounted by others.
 
The sweetness of the lips; eloquence added to wisdom; the faculty of expressing a man's mind fitly, and freely, and acceptably.
 
Increaseth learning; both in himself, for whilst a man teacheth others he improveth himself; and especially in others, who by this means are induced to hear and receive his good instructions. Wisdom gets a man repute with others, but this faculty of right speaking makes a wise man more instrumental to do good to others.

My Words.
The Bible has much to say about wisdom, God made us in His image and wants His people to have wisdom and knowledge.
 When asked by God what he wanted Solomon asked God for wisdom; wisdom to lead God's people. God was so pleased that Solomon chose wisdom, when he could have chosen a long life, wealth as well. God wants us to get wisdom. The only place to get wisdom is in God's Word. The wisdom of the world is foolishness with God.

Ro 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
Ro 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

This is the comfort that Christians have:
Nothing shall be able to separate us from the love of God, which is in Christ Jesus our Lord. His love is like Himself unchangeable, and everlasting.
He Who gave His own Son, to save us will never stop loving us. The above Scriptures cover everything, not one reason or thing is left out. God will always love us.
Should we not always love God the way He loves us?

Wisdom

Jas 1:5  If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

Barnes NT Commentary

 
Verse 5.  If any of you lack wisdom. Probably this refers particularly to the kind of wisdom which they would need in their trials, to enable them to bear them in a proper manner; for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and disappointments, and bereavements that come upon them: but the language employed is so general, that what is here said may be applied to the need of wisdom in all respects. The particular kind of wisdom which we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties which may grow out of them; to learn the lessons which God designs to teach, for he always designs to teach us some valuable lessons by affliction; and to cultivate such views and feelings as are appropriate under the peculiar forms of trial which are brought upon us, to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted; of complaining and murmuring; of evincing a spirit of insubmission, and of losing the benefits which we might have obtained if we had submitted to the trial in a proper manner. So in all things we "lack wisdom." We are shortsighted; we have hearts prone to sin; and there are great and important matters pertaining to duty and salvation on which we cannot but feel that we need heavenly guidance.
 
  Let him ask of God. That is, for the specific wisdom which he needs; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for that general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Ps 25:9; Isa 37:14; Joe 2:17.
 
  That giveth to all men liberally. The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom, to go and ask it of God; and it would not contribute anything to furnish such a specific encouragement to say of God that he gives to all men liberally whether they ask or not. In the Scriptures, the promise of Divine aid is always limited to the desire. No blessing is promised to man that is not sought; no man can feel that he has a right to hope for the favour of God, who does not value it enough to pray for it; no one ought to obtain it, who does not prize it enough to ask for it. Compare Mt 7:7-8. The word rendered liberally, (aplwv,) means, properly, simply; that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Ro 12:8; 2Co 1:12; 11:3, rendered simplicity; in 2Co 8:2; 2Co 9:13, rendered liberality and liberal; 2Co 9:11, rendered bountifulness; and Eph 6:5; Col 3:22, rendered singleness, scil., of the heart. The idea seems to be that of openness, frankness, generosity; the absence of all that is sordid and contracted; where there is the manifestation of generous feeling, and liberal conduct, In a higher sense than in the case of any man, all that is excellent in these things is to be found in God; and we may therefore come to him feeling that in his heart there is more that is noble and generous in bestowing favours than in any other being. There is nothing that is stinted and close; there is no partiality; there is no withholding of his favour because we are poor, and unlettered, and unknown.
 
  And upbraideth not. Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with importunity. Compare Lu 18:1-7. The proper meaning of the Greek word is to rail at, reproach, revile, chide; and the object here is probably to place the manner in which God bestows his favours in contrast with what sometimes occurs among men. He does not reproach or chide us for our past conduct; for our foolishness; for our importunity in asking. He permits us to come in the most free manner, and meets us with a spirit of entire kindness, and with promptness in granting our requests. We are not always sure, when we ask a favour of a man, that we shall not encounter something that will be repulsive, or that will mortify us; we are certain, however, when we ask a favour of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response.
 
  And it shall be given him. Compare Jer 29:12-13, "Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart." See also Mt 7:7-8; 21:22; Mr 11:24; 1Jo 3:22; 5:14. This promise, in regard to the wisdom that may be necessary for us, is absolute; and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart; which will be for our own good; and which, therefore, he is ever ready to bestow. About many things there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them; but there can be no such doubt about wisdom. That is always for our good; and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what may expect he will bestow it on us, it may be replied,
 
(1,) That it is through his word--by enabling us to see clearly the meaning of the sacred volume, and to understand the directions which he has there given to guide us;
 
(2,) by the secret influences of his Spirit
 
(a) suggesting to us the way in which we should go, and
 
(b) inclining us to do that which is prudent and wise; and,
 
(3,) by the events of his Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people; and they who "watch daily at the gates, and wait at the posts of the doors" of wisdom, (Pr 8:34,) will not be in danger of going astray, Ps 25:9.
 
{+} "lack", or "want"
{a} "that giveth to all men liberally" Pr 2:3-6
{b} "and it shall be given him" Jer 29:12

My Words

Wisdom is certainly needed to make wise choices in all aspects of life, from deciding a career, to choosing a husband or wife, to choosing whether to rent or buy a home, everything and anything that we do requires wisdom.

Of course there is the Wisdom that is necessary to live from day to day in a Godly manner. This is in my opinion very important. We don't have the answers to everything in life, but God does.

The way to get wisdom is to go to God in prayer, reading His Word, meditating in His Word, and waiting on Him. He is waiting on you to ask.

2Ti 1:5 When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

My Words

Here the Apostle Paul in exhorting Timothy, lovingly remembers Lois and Eunice.
Lois was most likely among some of the first to convert to Christianity, she raised and taught her daughter Eunice, who now has trained Timothy in the Way. Timothy according to Hitchcocks Bible Names means: honor of God; valued of God.

As we read the Bible we learn that Timothy's father was Greek, however because of the unfeigned faith of Lois and Eunice, Timothy grew strong in the Lord. Even as a lad he already was being trained by Paul, who reffered to him as "my dearly beloved son".

In my humble opinion, there is no greater thing a mother or grandmother can do for her child or grandchild is to pray, pray earnestly for the child. How blessed is the child whose mother and grandmother pray for.

Ro 8:37 Nay, in all these things we are more than conquerors through him that loved us.

Matthew Poole Commentary

 Ver. 37. Nay, in all these things; i.e. in tribulation, distress, &c. as before, Ro 8:35.
 
  We are more than conquerors; or, we overcome. We conquer when we ourselves are conquered; we conquer by those which are wont to conquer others; we beat our enemies with their own weapons. The meaning seems to be this: The devil aims, in all the sufferings of God's children, to draw them off from Christ, to make them murmur, despair, &c.; but in this he is defeated and disappointed, for God inspires his children with such a generous and noble spirit, that sufferings abate not their zeal and patience, but rather increase them. "We Christians laugh at your cruelty, and grow the more resolute", said one of Julian's nobles to him.
 
  Through him that loved us: a short description of Christ, together with a reason of a Christian's success. The conquest he hath over sin, and over sufferings also, is not from himself, or his own strength, but from Christ, &c.: see Ro 7:24,25; 1Co 15:57; 2Co 2:14; 2Ti 4:17.

My own thoughts

Brothers & Sisters,
We, (human beings) cannot be strong in ourselves. We become conquerors when we allow the Lord to be our Stronghold.

We should ever keep it present in our minds that our enemy is not a puny little cartoon character with a pitchfork and a tail, we should remember that he is a powerful enemy that we alone cannot defeat, however, he already has been defeated by our Lord, and we as heirs and His children have the power and the authority in the Name of Jesus to conquer him; because we are strong in the Lord and in the power of His might.

2Ti 2:25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;


Commentary Barnes

Verse 25.  In meekness instructing those that oppose themselves. That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently instructing them. Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, calmly to show them  what the truth is. If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient, Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wisest course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party; and, from self-respect, or pride, or anger, he will endeavour to defend his own opinions, and will not yield to yours. Meekness and gentleness are the very best things, if you wish to convince another that he is wrong. Win his heart first, and then modestly and kindly show him what the truth is, in as few words, and with as unassuming a spirit, as possible, and you have him.
 
  If God peradventure will give them repentance, etc. Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth. Compare Ac 11:18. The word rendered peradventure, here mhpote--means, usually, not even, never; and then, that never, lest ever--the same as lest perhaps. It is translated lest at any time, Mt 4:6; 5:26; 13:15; Mr 4:12; Lu 21:34 lest, Mt 7:6; 13:29; 15:32, et al.; lest haply, Lu 14:12; Ac 5:39. It does not imply that there was any chance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution lest something should occur; or, that anything was done, or should be done, to prevent something from happening. It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here--as implying a hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: "In meekness instructing those that oppose themselves--(antidiatiyemenouv) lest --mhpote --God should give them repentance, and they should recover themselves out of the snare of the devil," etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.


MY WORDS

It is very important for all of us who walk in the Truth to remember that we also were once lost, that we too needed someone to help us understand those things we couldn't. But even more important is the fact that each and everyone of us wants to be treated with love and respect. May we always remember the golden rule                                 

                      "Treat others as you would have them treat you"

Lu 12:42 And the Lord said, Who then is that faithful and wise steward whom his lord shall set over his houseservants, to give them their portion of food in season? (MKJV)


Luk 12:42  And the Lord said, Who then is that faithful steward, the wise man whom his master will set over those in his household service to supply them their allowance of food at the appointed time? (AMP)



   Who then is the faithful and wise steward, whom his lord shall set over his household, to give them their portion of food in due season? The answer of Jesus shows that he especially addressed the disciples, for a steward is distinct from the household. On him the whole burden and care of the domestic establishment rested. Thus Jesus showed that he meant the disciples, yet did not exclude any who heard from profiting by his discourse. Fidelity is the first requisite in a steward, and wisdom is the second. All Christians are stewards; preachers, elders, Sunday-school teachers, etc., are stewards of place and office. Rich men, fathers, etc., are stewards of influence and possessions.
 
(TFG 323)


MY Thoughts

Each and every born-again Christian is a stewart, we have all been given a commision, that is to spread the Good News of the Gospel. We shouldn't just look at it as a commision only, but as an act of love first for our God and second for our fellow human beings.

Pr 21:23 Whoso keepeth his mouth and his tongue Keepeth his soul from troubles.

In the Book of James we read:
Jas 3:5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
Jas 3:6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
Jas 3:8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.

We are warned in the Bible, that we will give an account for every idle word.

With the tongue we could bless and we could curse. Let us use wisdom and think carefully and wisely before we say things that we may later regret.
Words have a way of sinking into people's hearts, whether they are uplifting or destructive. The sad thing is that when we say things we really didn't mean, no amount of apologizing can take the words back.  Once words come out of the mouth, they have either done their damage or built someone up.

Father, in the name of Jesus, I ask that You remind me to keep a watch over my mouth everytime I get ready to speak, please remind me to use my to upbuild, strengthen, and bless others. Amen

Col 2:3  In Him all the treasures of [divine] wisdom (comprehensive insight into the ways and purposes of God) and [all the riches of spiritual] knowledge and enlightenment are stored up and lie hidden.
AMP


Barnes

All the treasures - It is common to compare any thing valuable with “treasures” of silver or gold. The idea here is, that in reference to the wisdom and knowledge needful for us, Christ is what abundant treasures are in reference to the supply of our wants.
Wisdom - The wisdom needful for our salvation.
And knowledge - The knowledge which is requisite to guide us in the way to life. Christ is able to instruct us in all that it is desirable for us to know, so that it is not necessary for us to apply to philosophy, or to the teachings of human beings.

My thoughts
Today we can have  full and glorious life in Christ. If we ever feel down, or lost we can always lift up our voice to our Heavenly Father, and ask Him for guidance, and help in the Name of Jesus. As we get closer to Him and get to know Him better by reading His Word and by talking to Him and spending time with Him in our quiet time with Him, He will give us discernment and wisdom so that we may be able to look beyond any hindrances to our treasure of life with Him.

Col 2:8  See to it that no one carries you off as spoil or makes you yourselves captive by his so-called philosophy and intellectualism and vain deceit (idle fancies and plain nonsense), following human tradition (men's ideas of the material rather than the spiritual world), just crude notions following the rudimentary and elemental teachings of the universe and disregarding [the teachings of] Christ (the Messiah).
AMP

Barnes

Col 2:8 -
Beware lest any man spoil you - The word “spoil” now commonly means, to corrupt, to cause to decay and perish, as fruit is spoiled by keeping too long, or paper by wetting, or hay by a long rain, or crops by mildew. But the Greek word used here means to spoil in the sense of plunder, rob, as when plunder is taken in war. The meaning is, “Take heed lest anyone plunder or rob you of your faith and hope by philosophy.” These false teachers would strip them of their faith and hope, as an invading army would rob a country of all that was valuable.
Through philosophy - The Greek philosophy prevailed much in the regions around Colossae, and perhaps also the oriental or Gnostic philosophy. See the Introduction They were exposed to the influences of these plausible systems. They consisted much of speculations respecting the nature of the divine existence; and the danger of the Colossians was, that they would rely rather on the deductions of that specious reasoning, than on what they had been taught by their Christian teachers.
And vain deceit - Mere fallacy. The idea is, that the doctrines which were advanced in those systems were maintained by plausible, not by solid arguments; by considerations not fitted to lead to the truth, but to lead astray.
After the tradition of men - There appear to have been two sources of danger to which the Christians at Colesso were exposed, and to which the apostle in these cautions alludes, though he is not careful to distinguish them. The one was that arising from the Grecian philosophy; the other, from Jewish opinions. The latter is that to which he refers here. The Jews depended much on tradition (see the notes at Mat_15:2); and many of those traditions would have tended much to corrupt the gospel of Christ.
After the rudiments of the world - Margin, elements. See this explained in the Notes at Gal_4:3.


My Words

As Christians we must always be alert and watching out for anyone or anything robbing us of our most precious treasure, Jesus.
We are warned in God's Word of the threats to us from outside the faith, anyone who comes against us, and also from within the church anyone who rises up and tries to deceive us with false doctrines

Heb 11:16 But now they desire a better country, that is, a heavenly: wherefore God is not ashamed of them, to be called their God; for he hath prepared for them a city.

POOLE

 Ver. 16. But now they desire a better country, that is, an heavenly: having deserted this world, as strangers in it, they sought, desired, and hoped for with the greatest earnestness and fervency, a city in the country of heaven, Heb 11:10, in comparison with which they contemned and despised all others; a country where there is perfection of life, and fulness of glory: it excelleth all others as far as heaven doth earth, 2Ti 4:18; 1Pe 1:4. The state, society, enjoyments, and place, they longed for, were all heavenly, Php 3:20,21; nothing lower than this world would satisfy them.
 
  Wherefore God is not ashamed to be called their God: faith having carried them thus estranged from this world to the grave, endearing to them the promises, and engaging of them for heaven only, therefore God did not disdain them, he did not think it any disrepute to him to own them his, but esteemed it an honour and reputation to him, took np his joy and delight in them: see him owning them when dead, Ex 3:6,15 Mt 22:31,32; surnaming himself by them, and adopting them as his own, as Jacob did Joseph's sons, Ge 48:5,6; so that though they are dead as to their bodies, yet they are alive as to their souls, and are owned by God in his name and title, and are assured, as to their dust, of a resurrection; for he will do it, giving them that rest that they never had in their pilgrimage.
 
  For he hath prepared for them a city; that heavenly state and place which they sought for, Heb 11:10, which infinitely transcended Cannan, and the Jerusalem in it, of which they were denizens while here, Eph 2:19; Php 3:20; the pleasant, peaceful, rich, and glorious metropolis of the living God, Heb 12:22; 13:14; which shall make abundant amends for all their sorrows, sufferings, and restless wanderings on earth, where they shall enjoy pleasures, riches, honours, and rest for evermore, 1Pe 1:4.

Jude 1:3 ¶ Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

WBN

Observe here, 1. A courteous and loving compellation,  Beloved; people should study to render themselves fit objects of their pastor's love.
 
Observe, 2. How his love towards them put upon writing to them with all diligence: love must be the spring and fountain of all our ministerial performances; all services without love, are as sacrifices without fire. Christ first enquired after Peter's love, before he urged him to labour; God will reward no services to our people, but what have been done in love.
 
Observe, 3. The excellency and weightiness of the subject about which he was to write, it was concerning the common salvation; so called, not as if it were a salvation common to all persons, good and bad; but because common to all believers, who have a joint title to it, and a common interest in it; the salvation which the gospel reveals, is a common salvation; it is common in regard of the purchaser of it, Christ, our common Saviour; in regard of the price paid for it, the precious blood of Christ; in regard to the way and means by which it is obtained and secured, and that is faith; and in regard of the earnest of it, and longings after it, the Holy Spirit of God is common to all believers, and gives them a pledge, an earnest of, and sets them a breathing after and longing for, this salvation.
 
Observe, 4. The exhortation itself, Earnestly to contend for the faith  once delivered to the saints, that is, for the sincere doctrine of the gospel delivered by Christ. Once delivered; that is, once for all so as never to be changed or altered more, no new rule of faith is evermore to be expected; and therefore the articles of faith added to the apostle's creed by the council of Trent, can be no articles of Christian faith, because never delivered by Christ or his apostles, and never known to many Christians long after their decease.
 
Learn, That it is the duty of Christians at all times, but especially in times of error and seduction, to contend earnestly for that pure and uncorrupted faith which is contained in the gospel.

Heb 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

WBN

These words contain a farther description of Christ our great High Priest, by his merciful disposition towards his people; he is said to be  touched; that is, sensibly affected with the infirmities, that is, the miseries, sufferings, and calamities, which the human nature is exercised with, and exposed to.
 
Our Lord Jesus Christ, now in heaven, doth exercise a tender and compassionate spirit towards his suffering children and servants here on earth: he has an experimental knowledge of what his people suffer, either from God, or from man, for God's sake, as one that is interested in them, as one concerned for them, as one related to them, yea, as being one with them.

 
This sympathy of Christ with, and towards his suffering people, is a tender sympathy, an extensive sympathy, it reaches all our infirmities, a proportionable sympathy, answerable to every occasion, a perpetual sumpathy; as long as he continues High Priest, and we remain subject to infirmities, so long will he be touched with the feeling of them.
 
Observe farther, The assigned reason why our great High Priest is so sensibly affected with our suffering condition: namely, because he was in all points tempted like as we are, sin excepted.  Christ, by assuming our nature, became humbly affectionate, and by suffering our infirmities, became experimentally compassionate.
 
Here note, That tempatations may be without sin; it is not our sin to be tempted, but to comply with the temptation.
 
2. That Christ was tempted, yea, in all points tempted like unto us: His temptations were in all points like ours; he was tempted to sin, yet without sin.
 
There is a two-fold temptation to sin, inward and outward;
 
inwardly Christ was not tempted to sin,
 
outwardly he was, and with greatest vehemency assaulted both by men and devils to the worst of sins that ever man was; but he always resisted, and always overcame.
 
Oh, what a consolation is this unto us under all our temptations, that Christ was in all things tempted like unto us, but without sin!

Heb 4:16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

WBN

 
These words are an inference drawn from the apostle's foregoing discourse, "Seeing we have such an High Priest as is before described, let us come with boldness, with freedom and liberty to the throne of grace, &c."
 
Note here, 1. There is a throne of grace which believers may come unto; God has a throne of justice, and a throne of grace: If he look upon man according to the law of works, he must needs sit upon the throne of justice as a severe Lord, and strict Judge, to condemn us; but being propitiated and atoned by the blood of Christ, his throne is a throne of grace and mercy, from which he represents himself to us as a God in Christ, as a God of forgivenes, as a God in covenent, and as a God that will have communion with us.
 
Note, 2. That believers may come boldly, and with confidence to this throne of grace; they have liberty to do it, they have authority to do it, and may have confidence and assurance of audience in the doing of it.
 
Note, 3. That all help succour, and spiritual assistance in every time of need, is found with God, and proceeds from mere mercy and grace in God,  That we may obtain mercy, and find grace to help in time of need.
 
Note, 4. That the way to obtain mercy, and find grace to help in every time of need is by a due application of our souls for it to the throne of grace; Let us come boldly to the throne of grace, that we may find help in time of need.

Col 3:17 And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.

WBN

Here our apostle lays down a general rule for the right of management of all our words and actions, in the whole course of life;  Whatsoever ye do, do all in the name of our Lord Jesus, giving thanks to God for all the mercies you receive by Jesus Christ.
 
Learn hence, 1. That all our thoughts, words and actions, must and ought to be done in the name of our Lord Jesus Christ; that is, to do all by the authority and command of Christ, to do all in the power and strength of Christ, to do all for the honour and glory of Christ, to do all after the pattern and example of Christ.
 
Learn, 2. That all prayers and thanksgivings, as they are only due to God, so they must be performed by us through Jesus Christ, that so they may find acceptance with God; Giving thanks to God and the Father by him.

Col 3:4 When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory.

WBN

That is, "When Christ, who is the author, and purchaser, and preserver of our life, shall appear to judge the world at the great day, then shall all believers, who have received spiritual life from him, be sharers in glory with him.
 
Here note, That Jesus Christ, by whom believers live a life of grace, and from whom they expect a life of glory, shall certainly appear, yea, and have a very glorious appearing; he shall be glorious in his person, glorious in his attendants, glorious in his authority.


Poole

 
 Ver. 4. When Christ, who is our life, shall appear; which will be, according to the purpose and promise of God, with whom it is laid up, Col 1:5, when Christ by whom they live shall so appear that they shall be like him, 1Jo 3:2, and be taken to be with him in the heavenly inheritance, 1Pe 1:4; then their conformity to him, began here, partly in holiness and partly in sufferings, Ro 8:18, shall be completed at last in glory and felicity, Php 3:21; Heb 11:26,35.
 
  Then shall ye also appear with him in glory; and then shall these adopted children be brought into glory with him, Heb 2:10, out of whose hands none shall be able to pull them, Joh 10:28; but however the world look upon them as despicable, Joh 16:2, and sometimes they are so in their own eyes, wherein ofttimes there be tears, so that they can see but as through a glass, darkly, Ps 31:22; 1Co 13:12; but then they shall see Christ face to face, all tears shall be wiped away from their eyes, Re 7:17, and at the last day they shall shine as the sun in glory, Mt 13:43; 1Co 15:43,53 2Th 1:7,10,12.

Ro 10:4 For Christ is the end of the law unto righteousness to every one that believeth.

WBN


There was a threefold law of God, which Christ may be said to be the end of; namely, judicial, ceremonial, and moral.
 
1. The judicial law was that which God by Moses delivered to the Jews, containing directions for administration of their civil government. Now Christ was the end of the law, as he has abolished it: for the Jewish polity was to continue till the coming of the Messiah, and no longer, Ge 49:10; Da 9:25.
 
2. The ceremonial law was that which did prescribe certain sacred rites and ceremonies to be observed in the external worship of God by the people of Israel. The former law had relation to them as a nation, this as they were a church. Now Christ is the end of this law, as he has abrogated it. All the ceremonies of that law were shadows and types of Christ; now the shadows were to cease, when once the substance was come.
 
3. The moral law is that holy and eternal rule of righteousness given by God to men, for the right ordering of their thoughts, words, and actions, towards God, their neighbour, and themselves. This law is summarily comprehended in the ten commandments, and is called the law of righteousness and the royal law, Ro 9:31; Jas 2:1; 1:11. Now Christ may be said to be the end of this law,
 
1. As he is the scope of it.
 
2. As he is the accomplishment of it. The precepts of the law point at Christ, as he by whom they are accomplished; the promises of the law point at him as he by whom they are ratified; and the threatenings of the law may be said to point at him, as he by whom they are escaped.  Christ was the sum of the law, as well as the substance of the gospel.
 
In a word, 3. Christ is the end of the law for righteousness, to be imputed to every one that believeth in him, the law being our school-master to bring us to Christ, that we might be justified by faith, Ga 3:25

Albert Barnes Commentary

For Christ. This expression implies faith in Christ. This is the design of the discussion, to show that justification cannot be obtained by our own righteousness, but by faith in Christ. As no direct benefit results to men from Christ unless they believe on him, faith in him is implied where the word occurs in this connexion.
 
  Is the end of the law. The word translated "end" means that which completes a thing, or renders it perfect; also the boundary, issue, or termination  of anything, as the end of life, the result of a prophecy, etc., Joh 13:1; Lu 22:37. It also means the design or object which is had in view; the principal purpose for which it was undertaken. 1Ti 1:5, "The end of the commandment is charity;" the main design or purpose of the command is to produce love. 1Pe 1:9, "The end of your faith, the salvation of your souls; "the main design or purpose of faith is to secure salvation. Ro 14:9, "To this end Christ both died," etc.; for this design or purpose. This is doubtless its meaning here. The main design or object which the perfect obedience of the law would accomplish, is accomplished by faith in Christ. That is, perfect obedience to the law would accomplish justification before God, secure his favour and eternal life. The same end is now accomplished by faith in Christ. The great desire of both is the same; and the same great end is finally gained.  This was the subject of discussion between the apostle and the Jews; and this is all that is necessary to understand in the case.  Some have supposed that the word end refers to the ceremonial law; that Christ fulfilled it, and brought it to an end.  Others, that he perfectly fulfilled the moral law.  And others, that the law in the end leads us to Christ, or that its design is to point us to him.  all this is true, but not the truth taught in this passage.  That is simple and plain, that by faith in Christ the same end is accomplished in regard to our justification, that would be by perfect obedience to the moral law.
 
  For righteousness. Unto justification, or acceptance with God.
 
  To every one that believeth.
 
{l} "end of the law" Heb 10:14.

Re 21:4 and he shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away

Barnes

 
Verse 4. And God shall wipe away all tears from their eyes. This will be one of the characteristics of that blessed state, that not a tear shall ever be shed there. How different will that be from the condition here--for who is there here who has not learned to weep?

And there shall be no more death. In all that future world of glory, not one shall ever die; not a grave shall ever be dug! What a view do we begin to get of heaven, when we are told there shall be no death there! How different from earth, where death is so common; where it spares no one; where our best friends die; where the wise, the good, the useful, the lovely, die; where fathers, mothers, wives, husbands, sons, daughters, all die; where we habitually feel that we must die. Assuredly we have here a view of heaven most glorious and animating to those who dwell in a world like this, and to whom nothing is more common than death. In all their endless and glorious career, the redeemed will never see death again; they will never themselves die. They will never follow a friend to the tomb, nor fear that an absent friend is dead. The slow funeral procession will never be witnessed there; nor will the soil ever open its bosom to furnish a grave.

Neither sorrow. The word sorrow here--penyov--denotes sorrow or grief of any kind; sorrow for the loss of property or friends; sorrow for disappointment, persecution, or care; sorrow over our sins, or sorrow that we love God so little, and serve him so unfaithfully; sorrow that we are sick, or that we must die. How innumerable are the sources of sorrow here; how constant is it on the earth! Since the fall of man there has not been a day, an hour, a moment, in which this has not been a sorrowful world; there has not been a nation, a tribe--a city or a village--nay, not a family where there has not been grief. There has been no individual who has been always perfectly happy. No one rises in the morning with any certainty that he may not end the day in grief; no one lies down at night with any assurance that it may not be a night of sorrow. How different would this world be if it were announced that hence forward there would be no sorrow! How different, therefore, will heaven be when we shall have the assurance that henceforward grief shall be at an end!
 
  Nor crying.--kraugh. This word properly denotes a cry, an outcry, as in giving a public notice; a cry in a tumult--a clamour, Ac 23:9; and then a cry of sorrow, or wailing. This is evidently its meaning here, and it refers to all the outbursts of grief arising from affliction, from oppression, from violence. The sense is, that as none of these causes of wailing will be known in the future state, all such wailing will cease. This, too, will make the future state vastly different from our condition here; for what a change would it produce on the earth if the cry of grief were never to be heard again!
 
  Neither shall there be any more pain. There will be no sickness, and no calamity; and there will be no mental sorrow arising from remorse, from disappointment, or from the evil conduct of friends. And what a change would this produce--for how full of pain is the world now! How many lie on beds of languishing; how many are suffering under incurable diseases; how many are undergoing severe surgical operations; how many are pained by the loss of property or friends, or subjected to acuter anguish by the misconduct of those who are loved! How different would this world be, if all pain were to cease for ever; how different, therefore, must the future state of the blessed be from the present!
 
  For the former things are passed away. The world as it was before the judgment.
 
{e} "all tears" Re 7:17; Isa 25:8
{f} "death" 1Co 15:26,54
{g} "sorrow" Isa 35:10

Ps 49:15 But God will redeem my soul from the hand of the grave; for He will take me. Selah.

TSK

 Forth from that temporary resting place we shall come in due time, quickened by divine energy.  Like our risen Head we cannot be holden by the bands of the grave; redemption has emancipated us from the slavery of death. No redemption could man find in riches, but God has found it in the blood of his dear Son.  Our Elder Brother has given to God a ransom, and we are the redeemed of the Lord: because of this redemption by price we shall assuredly be redeemed by power out of the hand of the last enemy.  For he shall receive me.  He shall take me out of the tomb, take me up to heaven.  If it is not said of me as of Enoch, "He was not, for God took him," yet shall I reach the same glorious state.  My spirit God will receive, and my body shall sleep in Jesus till, being raised in his image, it shall also be received into glory.  How infinitely superior is such a hope to anything which our oppressors can boast!  Here is something which will bear meditation, and therefore again let us pause, at the bidding of the musician, who inserts a Selah.
 

Mr 13:29 So you also, when you see these things happening, you know that it is near, at the doors.

JFB


     29. So ye, in like manner, when ye shall see these things come to pass--rather, "coming to pass."
 
    know that it--"the kingdom of God" (Lu 21:31).
 
    is nigh, even at the doors--that is, the full manifestation of it; for till then it admitted of no full development. In Luke (Lu 21:28) the following words precede these: "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh"--their redemption, in the first instance certainly, from Jewish oppression (1Th 2:14-16; Lu 11:52): but in the highest sense of these words, redemption from all the oppressions and miseries of the present state at the second appearing of the Lord Jesus.

Joh 10:10 The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly.

Barnes

The thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves.

  Might have it more abundantly. Literally, that they may have abundance, or that which abounds. The word denotes that which is not absolutely essential to life, but which is superadded to make life happy. They shall not merely have life--simple, bare existence-- but they shall have all those superadded things which are needful to make that life eminently blessed and happy.  It would be vast mercy to keep men merely from annihilation or hell; but Jesus will give them eternal joy, peace, the society of the blessed, and all those exalted means of felicity which are prepared for them in the world of glory.

RWP


 But that he may steal, and kill, and destroy (ei mê hina klepsêi kai thusêi kai apolesêi). Literally, "except that" (ei mê) common without (Mt 12:4) and with verb (Ga 1:7), "if not" (literally), followed here by final hina and three aorist active subjunctives as sometimes by hotan (Mr 9:9) or hoti (2Co 12:13). Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster. I came that they may have life (egô êlthon hina zôên echôsin). In sharp contrast (egô) as the good shepherd with the thieves and robbers of verse Joh 10:1 came Jesus. Note present active subjunctive (echôsin), "that they (people) may keep on having life (eternal, he means)" as he shows in Joh 10:28. He is "the life" (Joh 14:6). And may have it abundantly (kai perisson echôsin). Repetition of echôsin (may keep on having) abundance (perisson, neuter singular of perissos). Xenophon (Anab. VII. vi. 31) uses perisson echein, "to have a surplus," true to the meaning of overflow from peri (around) seen in Paul's picture of the overplus (hupereperisseusen in Ro 5:20) of grace. Abundance of life and all that sustains life, Jesus gives.

1Th 5:1 But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.

WBN

 
As if our apostle had said, "Although I have told you that there will be a general resurrection and future judgment, when Christ will certainly come in the clouds, and every eye shall see him, yet I suppose you do not expect that I should write to you of the particular time of his coming; for you have been told, that his coming will be like the coming of a thief, without warning and without noise, when persons are most secure, least suspecting, and wholly unprovided for it: yea, as the pains of a woman in travail, which are unavoidable; the thief may perhaps not come, but the pains of child-birth must come, and also be painful when they come."
 
Learn hence: That the wisdom of God has thought fit to conceal and keep secret the determinate time of Christ's coming to judgment, and yet there is an itching curiosity in man's nature to search and pry into that profound secret, though the knowlege of it is not only impossible, but would prove unprofitable and hurtful to mankind, making the world secure and careless; wheras, not knowing the hour when our Lord cometh, should oblige us to be upon our watch every hour.
 
Note then, that our Lord will certainly come at one hour or other, but at what hour he will come cannot certainly be known, yet there is no hour when we can promise ourselves that he will not come.
 
Note, lastly, that the pain and sorrow, the trouble and horror which the day of the Lord will bring upon such as are unready and unprepared for it, no tongue can utter, no heart can conceive; the greatest of earthly and bodily torments and sorrows, such as the pangs of a woman in travail,  being but weak shadows and slender representations of it, the day of the Lord cometh  as travail upon a woman with child, and they shall not escape.

MHCC

  1-5 It is needless or useless to ask about the particular time of Christ's coming. Christ did not reveal this to the apostles. There are times and seasons for us to work in, and these are our duty and interest to know and observe; but as to the time when we must give up our account, we know it not, nor is it needful that we should. The coming of Christ will be a great surprise to men. Our Lord himself said so. As the hour of death is the same to each person that the judgment will be to mankind in general, so the same remarks answer for both. Christ's coming will be terrible to the ungodly. Their destruction will overtake them while they dream of happiness, and please themselves with vain amusements. There will be no means to escape the terror or the punishment of that day. This day will be a happy day to the righteous. They are not in darkness; they are the children of the light. It is the happy condition of all true Christians. But how many are speaking peace and safety to themselves, over whose heads utter destruction is hovering! Let us endeavour to awaken ourselves and each other, and guard against our spiritual enemies.

Additional Scripture for further consideration and study.

Heb 1:2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Barnes

 
Verse 2.  Hath in these last days. In this the final dispensation; or in this dispensation under which the affairs of the world will be wound up. Phrases similar to this occur frequently in the Scriptures. They do not imply that the world was soon coming to an end, but that that was the last dispensation, the last period of the world. There had been the patriarchal period, the period under the law, the prophets, etc., and this was the period during which God's last method of communication would be enjoyed, and under which the world would close. It might be a very long period, but it would be the last one; and, so far as the meaning of the phrase is concerned, it might be the longest period, or longer than all the others put together, but still it would be the last one.

Poole

 Ver. 2. Hath in these last days; the gospel day, last, as after the days of the old world, and after the law given to Israel by Moses: the days of the fourth kingdom of the Roman empire, in the height of which Christ came into the world, and at the end of it shall accomplish his kingdom, Da 2:40,44. The last, because the perfection of those types which went before, when Christ settled in the church that religion which must remain unalterable, to the end of the world, Heb 12:25-28: the best days for clearest light and greatest mercies.
 
  Spoken; revealed his will to us once and entirely, Joh 1:17,18 Jude 1:3,4; discovering the excellent things of God more clearly than they were before, Eph 3:3-11; 1Pe 1:10-12.
 
  To us: the believing Hebrews were so favoured beyond their fathers, to have the best revelation of God in Christ made to them, Mt 13:16,17; Lu 10:23,24.
 
  By his Son; our Lord Jesus Christ, who cometh out of the Father as a Son, Joh 1:14; 16:28.  He is his bosom Son, nearest his heart, Joh 1:18; the complete Word of him, creating the new world as well as the old, Joh 1:1; his wisdom, who teacheth without any mistake, declaring all of God, being truth itself, and exhibiting of it, what he hath seen as well as heard, Joh 3:11.
 
  Whom; this Son, who naturally issueth from his Father by a Divine and anutterable generation, Pr 8:22-31; 30:4. On him all the Father's love doth terminate, Col 1:13. He is to be the Founder and Builder of God's family, propagating being to a holy seed for him, Heb 3:3-6.
 
  He hath appointed; the Father hath chosen and ordained him as God-man to heirship by an inviolable ordinance of his decree, as 1Pe 1:20; compare Eph 1:10; giving him thereby right and title to all things; appointing to him his nature, Heb 2:16, compare Heb 10:5; his offices in this nature, his kingly, Ps 2:6,7, his priestly, Heb 3:1,2, his prophetical, Ac 3:22; being heir by nature, as God the Son, and heir by an irresistible ordinance, as God-man Mediator: so as he had a super-added right from the Father, which right he was able to make over to us, but his natural right he could not, Ro 8:17. And he was by solemn investiture put in possession of it at his ascension, when he sat down on the Father's right hand, Heb 12:2; Mt 28:18; Eph 1:20-22; Php 2:9-11.
 
  Heir; Lord Proprietor, who hath sovereign and universal power over all, being the firstborn, and receiving the right of it in the whole inheritance, Ps 89:27; Ro 8:29; Col 1:15,18. The lot and portion is fallen to him by God's law, the heir being Lord of all, Ga 4:1; being heir of his brethren, Ps 2:8, and the builder and purchaser of his inheritance, Re 5:9-14; compare 1Pe 1:3,4,18,19; possessing the inheritance during his Father's life, and making all his brethren heirs of it with him.
 
  Of all things; of all things within the compass of God, all that God is, all that God hath, all that God can or will do. All dominions of God, heaven, earth, and hell, are his. He is Lord of angels, Eph 1:21 Col 1:18, and hath made them fellow servants with us, to himself, and ministering guards to us, Heb 1:14; Re 5:11; 19:10: of devils, to overrule them, who cannot go or come but as he permits them, Mt 8:31 Col 2:15: of saints, Joh 17:13; Ro 8:29: of wicked men, his enemies, 2Th 1:8,9: of all creatures, Col 1:15-17: of all God's works, spiritual, temporal, past, present, or to come; pardon, peace, righteousness, life, glory; all blessings of all sorts, for time and for eternity. This Son-prophet hath right to, actual possession of, and free and full disposal of them. All, both in law and gospel, his, Moses himself, and all his work, to order, change, and do his pleasure with.
 
  By whom; his Son God-man, a joint cause, a primary and principal agent with the Father, and not a mere instrument, second in working as in relation; by this Word and Wisdom of God, who was the rule and idea of all things, all things were modelled, received their shapes, forms, and distinct beings, Joh 1:1-3; 5:19,20; Col 1:16. In the works of the Trinity, what one relation is said to do the other do, but in their order, answerable to the three principles in every action, wisdom, will, and power.
 
  He made; created and framed, giving being where there was none, causing to subsist; suggesting herein his ability for redemption work. He who made the world can remove it, Heb 11:3.
 
  The worlds; touv aiwnav, scarce to be met with in any part of Scripture but this Epistle; strictly it signifieth ages, and things measured by time; answer it doth to the Hebrew Mlwe which imports both an age and the world: so ages are here well translated worlds, all creatures and things measured by them. The Scriptures acquaint us with an upper world, and the inhabitants thereof, angels and glorified saints; the heavenly world, Heb 1:10, where the morning stars sang together, Job 38:7; compare Ge 1:1. There is a lower earthly world, with its inhabitants, men, who live on the things in it, Ps 24:1. And there is a regenerate world, the new heavens and new earth made by Christ, and a new sabbath for them, Heb 12:26-28; compare 2Pe 3:13. There is Adam's world that now is, this present world, Eph 1:21; and the world to come, which as it is made by, so for, the Second Adam, the Lord from heaven, in which he eminently is to reign, Ps 8:5-8; of which see Heb 2:5.

Re 1:3 ¶ Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.


WBN

 
Observe here, that great encouragement which the spirit of God gives to all Christians to read and regard, to consider and meditate upon the things contained in this divine book, that is, the necessary parts of Christianity, which are here mixed with darker passages; all must read, study, and practise these, that hope for blessedness:  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.
 
Hence note, That although the book of the Revelation be in itself a very abstruse and mysterious part of holy scripture, yet Christians ought not to be debarred, much less to debar themselves, from reading of it, and consulting with it: blessed is he that readeth, that is, attentively, understandingly, and affectionately; and blessed is he that keepeth the things that are written, that is, in his mind and memory, in his affection and practice, so as to adhere to the truth, whatever trials and temptations it may expose him to.

1Pe 1:3 ¶ Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead,


WBN

 
Observe here, 1. How our apostle breaks forth into gratulation and thankfulness to God, for those special blessings, which, by his ministry, were conferred upon these converted Christians,  Blessed be the God and Father of our Lord Jesus Christ. Blessing and praise are due to God for the least mercies received from God, because we are less than the least, much more for spiritual and eternal blessings, which are the greatest mercies that either God can give, or we receive.
 
Observe, 2. The special mercy which he thus solemnly blesses, and gives thanks to God for, namely, their regeneration: for begetting them to a lively hope, by the resurrection of Christ, to an inheritance incorruptible, according to his abundant mercy.
 
Where note, 1. The benefit declared, that they were begotten again to an hope of salvation: by means of sin, all influences of grace were suspended, and all hopes of salvation were cut off. Christ's interposure for us makes our condition hopeful, and the fallen angels hopeless.
 
Note, 2. The qualification of that hope which Christians are begotten to; it is a lively hope, in opposition to a dead hope, and to a languid and languishing hope: the Christian's hope is an effectual hope, which proceeds from faith and promotes holiness. A lively hope is an hope that makes us lively, joyful, and comfortable in our lives; an hope that puts life into us.
 
Note, 3. The means whereby we are begotten to this hope, and that is, by the resurrection of Christ from the dead; not by the bare act of his resurrection, but by the virtue and power of it, we are raised to a spiritual life by it, and our hopes of eternal life are thereby strengthened and confirmed. The justification of our persons, the regeneration of our natures, the resurrection of our bodies, the glorification of our souls and bodies, are singular fruits and benefits of Christ's resurrection. Well might the apostle then say, that we are begotten to a lively hope by the resurrection of Jesus Christ from the dead.
 
Note, 4. The moving and impulsive cause from which regeneration, and all other spiritual blessings, do proceed and flow; the mercy and goodness of God, According to his abundant mercy he hath begotten us again.
 
In the matters of salvation nothing is owing to our merit; for demerit cannot merit, but all is due to divine goodness, and undeserved mercy; that is the fontal cause of all our favours.
 
Note, 5. The nature of that happiness which believers are begotten to a lively hope and expection of; it is here styled an inheritance. Heaven is an inheritance, and as such it is given to children, to all God's children, to none but his children; it is an inheritance dearly purchased, yet freely given: Christ is the sole purchaser of it; no joint-purchaers; yet remember, that though we cannot purchase this inheritance in a way of merit, we may forfeit it by our demerit, and provoke our heavenly Father to disinherit us.
 
Note, 6. The properties and excellences of this inheritance which believers are raised by Christ to the expectation of: it is an inheritance incorruptible; an enduring possession; not subject to decay, having nothing in it that can corrupt it, or corrupt us in the enjoyment of it.
 
  Undefiled, heaven is an holy habitation; the holiness of heaven is the most considerable part of its happiness; sinners therefore that despise holiness, despise the richest jewel in the crown of glory.
 
  It fadeth not away, it withereth not; glory is a flower which will eternally retain its freshness and verdure.
 
  Reserved in the heavens for us; heaven is the country where the saints' inheritance lies; here it is reserved or laid up safe, by the purpose and pleasure of God, by the purchase, possession, and intercession of Christ; and to be able to say, For us, and be particularly assured of heaven, is a special comfort.

Php 4:6 Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God;

WBN


Observe here, 1. The duty exhorted to, namely, to be anxiously and solicitously careful for nothing; it is not care, but carefulness, that is, inordinate care, heart-cutting, distracting, and soul-rending care, and solicitude, which is here forbidden: there is a prudent, provident care for the things of this life, which is an unquestionable duty.
 
Observe, 2. The remedy prescribed for the prevention of solicitous care; and that is, fervent prayer:  In every thing by prayer, with thanksgiving, let your requests be made known. The people of God may and ought to have recourse to him in every thing.
 
Observe, 3. The apostle directs to thanksgiving in every thing, as well as to prayer: In every thing by prayer, with thanksgiving, let your requests be made known. When afflicted, we are to be thankful for the expected benefit of afflictions; when tempted, to be thankful that God will not leave us to be tempted above what we are able; when we fall into sin, there is cause for thankfulness that we are not left to run into all sin, that we were not cut off in the very act of sin, and did not die in our sins: thus are we in everything to give thanks.
 
Observe, 4. The benefit and advantage which St. Paul assures them would redound unto them, by the practice of the fore-mentioned duties, namely, sweet peace which passeth all understanding; that is, which none can conceive that have not felt it, and none can express that have experienced it. This peace, he tells them, will keep and guard their hearts and minds; a sound peace is the soul's guard against all inward terrors and outward troubles: as the persons of princes are secured by guards of armed and valiant men, who watch while they sleep; so are christians guarded and secured by the peace of God, better than any prince ever was by a guard of forty thousand men. The peace of God shall keep your hearts and minds through Christ Jesus; that is, through the assistance of Christ Jesus.

Heb 1:10 And: "You, LORD, in the beginning laid the foundation of the earth, And the heavens are the work of Your hands.

WBN

 
What proof more can be desired of Christ's Divinity, than what is here given by our apostle? the name and attributes of God are given to him, as also an everlasting throne and kingdom; divine honour is required to be paid to him: and here such divine works are ascribed to him, wherein no creature can have any share of efficiency with him; such is the making of the world,  Thou, Lord, laidest the foundations of the earth, and the heavens are the works of thy hands:
 
Here we have Christ's omnipotency declared, Thou has laid the foundations of the earth, and the heavens are thy handy-works: and his eternity and immutability asserted, When the heavens perish, thou remainest: when thy wax old, and are changed thou art the same.
 
Learn hence, That the whole world, the heavens and the earth being made by our Lord Jesus Christ, is and evident proof that he is exalted above all creatures, and that he is and almighty and unchangeable God, Thou, Lord, hast laid.
 
Learn, 2. That such is the frailty of man's nature, and such the perishing condition of all created things, that nothing will or can yield stable consolation to us, but a firm belief of the omnipotency and immutability of our Lord Jesus Christ.

Mt 1:2 Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers.

WBN

 
Both the Evangelists, St. Matthew and St. Luke, make mention of our Savior's pedigree; the former by his reputed father's side, the latter by his mother's side: the design of both was to present us with a general draught of our Lord's pedigree and descent, and not to be strict and accurate in enumerating every individual person.  This should teach us, not to be over curious in scanning the parts of this genealogy, much less capaciously to object against it.  For if the evangelists were not critical and exact in composing this genealogy, why should we show ourselves so in examining of it?
 
Rather let us attend to the design of the Holy Ghost in writing of it, which was twofold; first, For the honor of our Savior, as man, showing who were his noble and royal progenitors according to the flesh.
 
Secondly, For the confirmation of our faith, touching the reality of our Redeemer's incarnation.  The scripture making mention of all his progenitors, from the first man Adam to his reputed father Joseph, will not suffer us to doubt either of the truth of his human nature, or of the certainty of his being the promised Messiah.
 
Learn hence, That he wisdom of God hath taken all necessary care, and used all needful means for satisfying the minds of all unprejudiced persons, touching the reality of Christ's human nature, and the certainty of his being the promised Messiah; for both these ends is our Savior's genealogy and descent recorded in the holy scriptures.

Mt 1:18 ¶ Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.

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This is, the birth of Christ was not in the ordinary and natural way, but his mother Mary was found to be with child by the extraordinary and miraculous operation of the Holy Ghost.
 
Here note, That the espousal of Mary to Joseph was for the safety of Christ, and for the credit and reputation of the virgin.  It was for our Savior's safety, because being to fly into Egypt, he has Joseph his reputed father to take care of him; and it was for the virgin's reputation, lest she should have been accounted unclean.
 
Learn hence, What a special regard Almighty God has to the fame and reputation of his children; he would have them free from the least suspicion of evil and dishonesty.  Mary being espoused to an husband, frees herself from the suspicion of naughtiness, and her son from the imputation of an illegitimate birth.
 
Observe further, The miraculous conception of the holy Jesus; the Holy Ghost overshadowed the virgin, and did miraculously cause her conception without the help of an human father.  Thus Christ was the Son of God as well in his human as in his divine nature; he must needs be a perfect, holy person, who was conceived purely by the Holy Spirit's operation.

Mt 1:19 Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly.

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That is, being an holy person, and a strict observer of the rites of his nation, he was unwilling to accompany with a defiled woman, and therefore minded to put her away, by giving a bill of divorce into her hand before two witnesses; but being kind and gentle, he intended  to put her away privily, lest she should have be exposed and stoned to death.
 
Observe here, How early our dear Lord's sufferings began; he and his mother are designed to be put away, even when he was but an embryo in the womb.
 
Observe further, from the great clemency of Joseph towards the suspected virgin, that kind and merciful men always presume the best, and prosecute with gentleness, especially where life is concerned. Meek Joseph doth resolve upon the milder course, and chooses rather to put her away privily, than publicly to expose her. Le 19:20; Ge 6:9; 38:24; De 24:1-4

Mt 1:20 But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit.

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Two things here are observable; namely, the care that Almighty God takes;  1.  For Joseph's satisfaction.
 
2.  For vindicating the virgin's reputation.  For Joseph's satisfaction, an angel is dispatched to give him assurance that the virgin was not defiled by a man, but overshadowed by the Holy Ghost.
 
Whence note, that Almighty God will certainly find out ways and means for his peoples' satisfaction, when they are willing and desirous above all things to come to the knowledge and right understanding of their duty.
 
Observe, 2.  How the angel clears the virgin's innocency, as well as satisfies Joseph's doubtings, by assuring, that what was conceived in her, was by the Holy Ghost.
 
Learn hence, that God will, in his own time, clear the innocency of such as suffer in their name and reputation for the sake of Christ, through for the present they may lie under the burden of disgrace and shame.

Mt 1:21 "And she will bring forth a Son, and you shall call His name JESUS, for He will save His people from their sins."

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Observe here, 1.  A prediction of our Savior's birth; the virgin  shall bring forth a son.
 
2.  A precept for the imposition of his name; Thou shalt call his name Jesus, that is, a Savior.
 
3.  The reason why that name was given him; because he should save his people, not temporarily, as Joshua did the Israelites from their enemies, but spiritually and externally from their sins; not in their sins but from them; that is, from the guilt and punishment, from the power and dominion, of them.
 
Observe, 4.  The peculiar subjects of this privilege; his people: He shall save his people from their sins.
 
Learn, 1.  That sin is the evil of evils; or that sin considered in itself, is comparatively the greatest and worst of evils.
 
2.  That the great end of Christ's coming into the world, was to be a Savior from this evil.
 
3.  That Christ's own people do want and stand in need of a Savior as well as others; if he does not save them from their sins, they must die in and for their sins, as well as others.
 
Therefore he saves them from sin in three ways;
 
1.  By obtaining pardon for sin, and in reconciling us to God. 2.  By weakening the reigning power of sin, and implanting a new principle of holiness in the heart. 3.  By perfecting and accomplishing all these happy beginnings at the end of this life in heaven.
 
Dr.  Hammond's Pract.  Catech.

Mt 1:22 So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying:

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Of all the prophets of the Old Testament, the Prophet Isaiah has the honor to be the first recited in the New.  Here the Evangelist quotes his prophecy of Christ's incarnation,  Behold, a virgin shall be with child.
 
Learn thence, That the great mystery of our Savior's wonderful incarnation was, (though darkly) revealed to the Church of God under the Old Testament.
 
Observe further, the name given to our Savior under the Old Testament, Emmanual, that is, God with us; God manifest in our flesh, God appearing in nature; God reconciling man to himself.
 
O happy and blessed union of two natures in one person!  Christ is God and man united, that God and man may be reconciled.

Mt 1:24 Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife,

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Joseph is no sooner assured that Mary is with child by the overshadowing power of the Holy Ghost, but he instantly obeys the Lord's command, and takes Mary to him, without further disputing or delaying.
 
Learn thence, That a gracious person,when once satisfied in God's word of command, disputes no further, but instantly complies with the will of God, even in the most hazardous and difficult duties.

Mt 2:3 When Herod the king heard this, he was troubled, and all Jerusalem with him.

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Observe here, That when Christ came into the world to save men, it cast the world into a consternation, and caused wonderful disturbances. Herod is first concerned, and next  all Jerusalem with him; Herod for fear of losing his kingdom, Jerusalem for fear of new commotions. Thus Christ, who was the angel's song, the wise men's joy, Israel's consolation, becomes Herod's fear and Jerusalem's terror.
 
But why was Herod thus disturbed? It is true a king is born, but one whose kingdom is not of this world; it was Herod's false apprehension that was the cause of this perturbation.
 
Hence we see, that the greatest enmities and bitterest animosities have arisen from causeless fears and groundless jealousies.

Mt 2:4 And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born.

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Herod being in great perplexity, convened a council of the chief priests and scribes, and demands of them the place where Christ, the promised Messiah was to be born.  They readily reply, out of the prophet Micah, Mic 5:2. that Bethlehem was the place; this was the city of David's birth, and of Christ's the son of David.  Bethlehem signifies the house of bread, and was so called from its fertility and fruitfulness, and as some think with reference to Christ, the true bread of life, born there.  Bethlehem was a mean and contemptible place in itself, but being honoured with Christ's presence, how great is it!
 
Learn thence, that the presence of Christ dignifies and exalts a place, how mean soever in itself.  Bethlehem, though a little city in itself, yet is not the least among the cities of Judah, because Christ is born there.

Mt 2:8 And he sent them to Bethlehem and said, "Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also."

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Observe here, 1.  How Herod clokes his intended cruelty with disguised hypocrisy: he had a murder in his heart, when he pretended to worship Christ with his mouth.  There is no villainy so great, but will mask itself under a pretence ond shew of piety.  Herod veils his intent to kill Christ, with a pretence to worship him.
 
Observe, 2.  Herod calls him  the young child, not the young king: that word was too big to come out of Herod's proud mouth; he could neither bear the thing, nor brook the title.  A king it is true he is, but one that will never be thy rival: he has a kingdom, but it is not of this world.
 
Observe, 3.  How craftily Herod lays his plot; he desires the wise men to enquire thoroughly, and to inform him privately.  To be wise in doing mischief, is the worst wisdom in the world: it is not the wisdom from above, but from hell beneath.

Mt 2:16 ¶ Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men.

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Observe here, How Herod, having played the fox before, acts the lion now; his secret policy not succeeding, he breaks out into open and inhuman cruelty.
 
Learn, That when fraud and subtilty fail the enemies of the church, then thay fall to open rage, and barbarous inhumanity.  Thus here these holy innocents fall as a sacrifice of Herod's rage, and die for Christ, who came to die for them; and so were martyrs in deed, though not in will.  Some affirm that Herod did not spare his own child, then at nurse in the coasts of Bethlehem; which made Augustus say he had rather be Herod's hog, than herod's child; because the Jews, did never ear swine's flesh.  And Herod, in compliance with the Jews, abstained from it also.

Mt 2:17 Then was fulfilled what was spoken by Jeremiah the prophet, saying:

Mt 2:18 "A voice was heard in Ramah, Lamentation, weeping, and great mourning, Rachel weeping for her children, Refusing to be comforted, Because they are no more."


Observe here, The loud and bitter cry which the mothers of Bethlehem make for the death of their innocent children which were barbarously slain by the sword if Herod; here was lamentation, weeping, and great mourning made by Rachel, that is, by the women inhabiting in and about Bethlehem, where Rachel's sepulchre was: for the land about Bethlehem was called Rachel, from her sepulchre, so famous in those parts. Rachel here is not the name of a person, but of a place.
 
Observe, 2.  The cause and reason of this cry and bitter lamentation: the mothers weep, not because the children are, but because they are not; they did not, with some wicked parents repine because they had lost them: mothers have the sharpest throes both in their children's births and burials.  As children in their births are their mothers' Benjamins; so in their burial they are their mothers' Benonis, sons of sorrow.

Mt 2:19 ¶ But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt,

Mt 2:20 saying, "Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child's life are dead."

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Observe, 1.  Herod's death: like a bloody persecutor, he is sent unlamented to his grave.  Historians say, that out of his body issued forth such impure streams of blood that the loathsomeness and pain made him attempt the killing of himself.  God seldom suffers persecuters to pass in quiet to their graves; they rarely die the common death of all men, having no other balm at their funeral than their own blood.
 
Observe, 2.  The happy consequence of Herod's death.  Christ is now called home without danger: Herod being sent to his grave, the coast is clear for the return of the holy family.  The death of persecutors is the delivery of the persecuted.
 
Observe, 3.  An angel is dispatched to acquaint Joseph with Herod's death.
 
O! how cheerfully do those glorious spirits execute the commands of their sovereign Master!  With what delight do they carry the message of God's kindness to their fellow-creatures!
 
Lord, what an argument is this of thy love unto us, that in this our pilgrimage state thou allowest us thine own royal guard to attend and preserve us!


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Verse 20.  They are dead which sought, etc. This either refers to Herod alone, as is not uncommon, using the plural number for the singular; or it may refer to Herod and his son Antipater. He was of the same cruel disposition as his father, and was put to death by his father about five days before his own death.

{f} "they are dead" Ex 4:19

Mt 2:23 And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, "He shall be called a Nazarene."

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A threefold interpretation is given of these words,  He shall be called a Nazarene.
 
Some read the words, 1. He shall be called a Nazarite.  The Nazarites were a religious and separate rank of persons among the Jews, who abstained from wine, and came not near the dead, for fear of pollution.  Christ was a holy person, but no Nazarite, in a strict sense; for he drank wine, and touched the dead.
 
2.  Others read the words, He shall be called a Netzer, a branch, in allusion to Isa 11:1 where he is called a branch of the root of Jesse.  Christ was that true branch of which the prophets had so often spoken.
 
3.  Others will will have the word Nazarene refer to the city of Nazareth, where Christ was conceived, and lived most of his time, He shall be called a Nazarene, because he dwelt at Nazareth.
 
Hence his disciples were called the sect of the Nazarenes; that is, the followers of him that dwelt at Nazareth; and Christ himself is pleased to own the title, I am Jesus of Nazareth, whom thou persecutest. Ac 22:8
 
Learn from hence, The great humility of mind that was found in our Savior.  He was born at Bethlehem, a little city; he lived at Nazareth, a poor, contemptible place: he aspired not after the grandeur of the world, but was meek and lowly in spirit.
 
May the same humble mind be in us which was also in Christ Jesus!

Mt 3:10 "And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.

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The baptist had preached the doctrine of repentance in the former verses, he backs it with a powerful motive in this verse, drawn from the certainty, the severity, and suddenness of that vengeance which would come upon them, if they continued impentent:  Now is the ax laid to the root of the trees.
 
Learn, 1.  That those whose hearts are not pierced and destroyed by the ax of his judgments.
 
Learn, 2.  That it is not unsuitable for gospel preachers to press repentance and holiness of life upon their hearers from arguments of terror: John does it here, and Christ elsewhere.
 
Observe farther, That forasmuch as the sin here specified, is a sin of omission, which brings this sore and severe judgment, Every tree that bringeth not forth good fruit, as well as that which bringeth forth evil fruit, is hewn down, and cast into the fire; we may gather, that sins of omission are certainly damning as well as sins of commission; the neglects of duty are as dangerous and damnable as the acts of sin.  Such trees as stand in God's orchard, and bring forth no good fruit, are marked out as fuel for the devil's fire.

Mt 3:11 "I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.

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In these words John declares the excellency of Christ's person and ministry above his own.
 
As to his person, he owns that he was not worthy to carry his shoes after him, or to perform the lowest offices of service for him.
 
And as to his office, he declares that Christ should not baptize as he did, with water, but with the Holy Ghost and with fire; that is, should plentifully pour down of the gifts and graces of the Holy Spirit upon his proselytes, which, like fire, in their operation should purify their hearts from sin, consuming their lusts, and corruptions: but at the same time he has a fiery indignation, and flaming judgments, to destroy and burn up impenitent sinners like combustible stubble.
 
Where Observe, How Christ is represented by one and the same metaphor of the fire, in a way of comfort to his children, and in a way of terror unto his enemies, he is a fire unto both:  He sits in his church as a refiner's fire; he is amongst his enemies as a consuming fire: a fire for his church to tke comfort in, a fire for his enemies to perish by.

Mt 3:12 "His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire."

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In these words the baptists compare Christ, the promised Messiah, to an husbandman, the Jewish church to a barnfloor.  The office of the husbandman is to thresh, fan, and winnow his corn, separating it from the chaff: preserving the one and consuming the other .
 
Learn hence, 1. That the church is Christ's floor.
 
2. That this floor Christ will purge and that thoroughly.
 
3. That the word of Christ is the fan in his hand, by and with which he will thoroughly purge his floor.
 
The church is compared to a floor, upon the account of that mixture which is in the church; in a floor there is straw as well as grain, chaff as well as corn, tares as well as wheat, cockle and darnel as well as good seed.
 
Thus in the church there is and will be a mixture of good and bad, saints and sinners, hypocrites and sincere Christians.  But this floor Christ will purge; purge it, but not break it up: purge out its corruptions, but not destroy its essence and its existence:
 
And the fan with which he will purge his floor is his word, accompanied with the wind of discipline.  The fan detects and discovers the chaff, and the wind dissipates and scatters it; and by the help of both the floor is purged.   His fan is in his hand

Mt 3:13 ¶ Then Jesus came from Galilee to John at the Jordan to be baptized by him.

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Here we have our Savior's solemn inauguration and public entrance upon this prophetic office, by baptism, or washing with water, according to the manner of the priests under the ceremonial law, Ex 29:4.
 
Where we have observable, 1.  The circumstance of time: Then cometh Jesus: that is, after he had lain hid in Nazareth thirty years he comes abroad, and enters upon his public ministry.
 
Teaching us by his example, That when we are ripe and fit for public service, we should no less willingly leave our obscurity, than we took the benefit of it for our preparation.
 
Observe, 2.  The action itself, Christ is baptized now, as he was circumcised before; not because there was any impurity in him, either filth, or foreskin, which wanted either the circumcising knife, or the baptismal water; yet purity itself condescends to be washed, Christ to be baptized; for these reasons:
 
1. That by this symbol he might enter himself into the society of Christians, as by circumcision he had done into the society of Jews; as a king condescends sometimes to be made a free man of a city or corporation.
 
2. That he might by his own baptism sanctify the ordinance of baptism unto his church.
 
3. That thereby he might fulfil the righteousness of the ceremonial law, which required the washing of the priests in water, when they entered upon their office as appears from Ex 29:4.
 
Observe, 3. The great condescension of Christ, in seeking and submitting to the baptism of John; Christ cometh to John, not John to Christ.
 
Behold! the Lord seeketh to his servant, Christ will be baptized of his messenger! Our Savior's design hereby no doubt was, to put honour upon the ministry of John.
 
Oh! how dare the greatest upon earth despise the ministry of man being appointed by God, which Christ honoured in his own person, and graced with his own presence!

Mt 3:14 And John tried to prevent Him, saying, "I need to be baptized by You, and are You coming to me?"

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Note here, 1.  The modesty of John's refusal:  John forbade him, and refused to admit him.  But why?  1. In regard of Christ, because he knew he needed it not: such was his majesty and greatness, that he was above it: and such was his purity and holiness, that he could not want it.
 
2. In respect of himself, he knew his own uncleanness: I have need to be baptized of thee, &c.  He thought it unsuitable that a sinner should baptize and wash him that was no sinner.
 
3.  With respect to the people; lest they seeing Christ baptized should apprehend him to be a sinner, and one that wanted the baptism of repentance as well as themselves.
 
Observe, 4.  As the modesty of John's refusal, so the reason he assigns for it: I have need to be baptized of thee; as if he had said, "Thou art purity, I am pollution; thou art spirit, I am flesh; humble apprehension has this holy man of himself.
 
Learn, That the more holy a person is, the more sensible he is of his unholiness; where there is most grace, there is the greatest sense of the want of grace.

Mt 3:15 But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness." Then he allowed Him.

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These words contain our Saviours's reason why he submitted to John's baptism, because it became him to fulfil all righteousness; that is, to own every divine institution, particularly the righteousness of the ceremonial law, which required the washing of the priests in water, when they entered upon their office, Ex 29:4.
 
Learn hence, 1. That whatever the law required in order to perfect righteousness, that Christ fulfilled in most absolute perfection.
 
2. That as it became Christ to fulfil the righteousness of the ceremonial law for himself, so it is our duty and interest to fulfil the righteousness of the moral law for ourselves, as an exidence of our being righteous in God's sight, He that doeth righteousness is righteous, even as he is righteous. 1Jn 3.7

Mt 3:16 When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him.

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Here we have the solemn inauguration of Christ into his prophetic office, accompanied with a threefold miracle.
 
1. The opening of the heavens.
 
2. The descent of the Holy Ghost upon him, like as a dove descends.
 
3. God the Father's voice concerning his son.
 
The heavens were opened to shew that heaven, which was closed and shut against us for our sins, is now opened to us, by Christ's undertaking for us. As the first Adam shuts us out of heaven, the second Adam lets us into it; he opened heaven, to us by his meritorious passion, and he keeps it open by his prevailing intercession.
 
Next, the Holy Ghost descends like a dove upon our Savior: here we have an evidence of the blessed Trinity; the Father speaks from Heaven, the Son comes out of the water,
 
Hence we gather, That the Holy Ghost is not a quality, or an operation, but a person, and a person really distinct from the Father and the Son.
 
But why did the Holy Spirit now descend upon Christ, seeing he was mow truly and really God?
 
   Answer The divinity of Christ was quiescent in him, till he entered upon his prophetic office at thirty years old, and after.
 
And the Holy Ghost now descends, first, for the  designation of his person, to shew that Christ was the person set apart for the work and office of a mediator.
 
Secondly, For the qualification of his person for the performance of his office.  This was Christ's unction, Isa 61:1 when he was anointed above his fellows, to be the king, priest and, prophet of his church.
 
Last of all, We have the audible voice of God the Father pronouncing,
 
1. The nearness of Christ's relation to himself, This is my Son, not by adoption, but by eternal generation.
 
2. The endearedness of his person, This is my beloved Son.
 
3. The fruit and benefit of this near and dear relation unto us; In him I am well pleased.
 
Note, 1. That there is no possibility for any person to please God out of Christ; both our persons and our performances find acceptance only for his sake.
 
2. That in and through Christ, God is well pleased with all believers: This is my beloved Son, in whom I am well pleased, &c.
 
Lord!  what revivng news is this to thy church, to hear that her head and husband, her surety, mediator, and intercessor, is that only Son of God in whom his soul is delighted and ever well pleased!  That Son who always pleased thee, and by and through whom thou art well pleased with, and reconciled to, thy offending creatures!

Mt 3:17 And suddenly a voice came from heaven, saying, "This is My beloved Son, in whom I am well pleased."


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3:17   And lo a voice from heaven, saying, This is my beloved Son, in whom I am (p) well pleased.
 
 Christ's full consecration and authorization to the office of mediator is shown by the Father's own voice and a visible sign of the Holy Spirit. (p) The Greek word signifies a thing of great worth and such as highly pleases a man.  So then the Father says that Christ is the only man whom when he beholds, looking at what opinion he had conceived of us, he lays it clean aside.

Mt 4:3 Now when the tempter came to Him, he said, "If You are the Son of God, command that these stones become bread."

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Observe here, 1. The occasion of the temptation.
 
2. The temptation itself.
 
The occasion was our Savior's hunger and want of bread.
 
Learn thence, That when God suffers any of his dear children to fall into want, and to be straitened for outward things, Satan takes a mighty advantage thereupon, to tempt and assualt them.
 
But what doth he tempt our Savior to?
 
To the sin of distrust, to question his sonship;  If thou be the Son of God; and next to distrust his Father's providence and care. Command that these stones be made bread.  As Satan had said, "How unlikely is it, that thou shouldst be highly favoured, and yet deserted?  What! the Son of God; and yet ready to starve!  Certainly if thou canst not supply thy necessities, thou art nothing akin to God.'
 
Learn hence, 1. That Satan's grand design is, first to tempt the children of God to doubt of their adoption; and next, to distrust God's fatherly care over them and provision for them; and last of all, to use unwarrantable means to help themselves.
 
Thus Satan dealt with Christ, and thus he deals with Christians: for for to work a miracle at Satan's direction was not a lawful means of providing food for himself.

Mt 4:4 But He answered and said, "It is written, 'Man shall not live by bread alone, but by every word that proceeds from the mouth of God.'"

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Observe here, The weapon which our Savior made use of to repel the temptation, and to vanquish the tempter and that is the word of God,  It is written.
 
Learn, That the scripture, or the written word of God, is the only sure weapon wherewith to vanquish Satan, and to beat back all his fiery temptation.
 
Satan himself has not the impudence to oppose scripture: What monsters of impiety then are they who ridicule and deride it!  They not only run counter to the practice of Christ, but outdo the devil himself in impudence.

Mt 4:6 and said to Him, "If You are the Son of God, throw Yourself down. For it is written: 'He shall give His angels charge over you,' and, 'In their hands they shall bear you up, Lest you dash your foot against a stone.'"

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Here we have observable, first, the sin which Satan tempts Christ unto; and next, the argument which he tempts him from.
 
The sin tempted to, is the sin of self-murder;  Cast thyself down.
 
Whence we learn, That  self-murder is a sin which Christ himself was, and the best of saints may, by Satan, be tempted to the  commission of.
 
But forasmuch as Satan tempted Christ to murder himself, but had not the power to do it himself,(do thou cast thyself down,) we learn, That though Satan may tempt, yet he cannot compel; he may entice, but cannot enforce any to sin, without their own consent.
 
Observe, 2. The argument which Satan uses; it is a scripture; argument;  he quotes the promise of God.  He shall give his angels charge over thee.
 
What a marvel is here, to find Satan with a Bible under his arm, and a text of scripture in his mouth!  Christ had alleged scripture before to Satan; here Satan retorts scripture back again to Christ: It is written, says Christ; It is written, says Satan.
 
Learn thence, That it is no wonder to hear heretics and hypocrites quote scripture, when Satan himself durst recite it: he that had profanely touched the sacred body of Christ with his hand, sticks not presumptuously to handle the holy scripture of God with his tongue.
 
Yet observe, How wretchedly the devil wrests, perverts, and misapplies, the scripture.  When God  promises his angels shall keep us, it is in viis, non in praecipitiis; 'tis in all God's ways, not in any of our own crooked paths.
 
Note here, That although the children of God have the promise of the guardianship of holy angels, yet then only may they expect their protection, when they are walking in the way of their duty, and using the means for their own preservation.

Mt 4:7 Jesus said to him, "It is written again, 'You shall not tempt the LORD your God.'"

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Observe here, Though the devil had wrested and abused scripture, yet still Christ alleges scripture.   The abuse of the holy scriptures by heretics and seducers is no argument against the use of them.  We must not throw away our Bibles because the devil quotes scripture: but as Christ here compares scripture with scripture, so should we, in order to find out the true sense and meaning of it; for scripture is the best interpreter of itself; scripture is most clearly expounded by scripture .  This Satan knew full well, and therefore dares not make any further reply.

Mt 4:9 And he said to Him, "All these things I will give You if You will fall down and worship me."

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 Ver. 8,9. This is the third temptation by which the tempter solicits our Saviour to sin, and of all other the most impudent. For what can be more impudent than for the creature to expect a homage to him from him who was his Creator. What mountain this was, and how our Saviour was taken up into it, are things not revealed, and of very little concern for us to know. The text tells us it was exceeding high, yet not high enough from whence one kingdom could be seen in the extent of it. It is therefore most probable that Dr. Lightfoot judgeth most truly, that
 
"the devil, being the prince of the power of the air, formed an airy horizon before the eyes of Christ, carrying such pompous and glorious appearance of kingdoms, states, and royalties in the face of it, as if he had seen those very kingdoms and states indeed."
 
Such things the devil can do, and doth do, by condensing the air first, then shaping and figuring, and lastly so colouring it, that it may represent what he intends. All these things he promised to give our Saviour, if he would fall down and worship him. The same eminent person well observes, that
 
"what Luke calls worshipping before the devil, Matthew calls worshipping the devil";
 
and concludes solidly,
 
"that if to worship before the devil be to worship the devil, worshipping before an image (as the papists do) must be worshipping the image."
 
The devil here arrogates to himself what was God's alone to give, and such ordinarily are the devil's promises of things, as to which he hath no power to fulfil what he promiseth.

Mt 4:10 Then Jesus said to him, "Away with you, Satan! For it is written, 'You shall worship the LORD your God, and Him only you shall serve.'"

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Observe here, 1. With what zeal and indignation of spirit our blessed Saviour repels and beats back this temptation of Satan:  Get thee hence.
 
Note thence, That the greater the sins are which the devil tempts us to, the greater our zeal and indignation ought to be in opposing and resisting the temptation to them.  A great temptation must be withstood with great resolution.
 
Observe, 2. The weapon with which he repels and beats back the fiery dart of Satan's temptation, and that is, with the shield of scripture: It is written, thou shalt worship the Lord thy God.
 
Learn thence, That God is the sole object of religious worship: it is so peculiarly the Creator's due, that to give it to any creature is gross idolatry, and repugnant to the scriptures.  No creature is to pay divine adoration to any but his Creator; hence it appears that Christ is not a creature, divine worship being given to him.

Mt 4:11 Then the devil left Him, and behold, angels came and ministered to Him.

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Observe here, 1. The issue of this combat; Satan is conquered, and quits the field!   Then the devil leaveth him: teaching us, That nothing like a vigorous resistance of temptation causes the tempter to flee from us; Resist the devil, and he will flee from you.
 
Observe, 2. Our Lord's triumph over his enemy: Behold, Angels came and ministered unto him; food to his hungry body, and comfort to his tempted soul.  They came no sooner, lest it should be thought he needed their assistance; they came now, because he was now pleased to make use of their assistance.
 
Learn hence, That those who in the hour of temptation do hold out in resisting Satan shall find the power and faithfulness of God will not be wanting to them, to send in succour and relief in the end.

Mt 4:12 ¶ Now when Jesus heard that John had been put in prison, He departed to Galilee.

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Observe here, 1. Our Savior, hearing of John's imprisonment, provides for his own safety, by departing into Galilee.  As our holy Lord avoided persecution, so may we.
 
Observe, 2. The place in Galilee he comes to, Capernaum.  Christ had three cities which he called his own; Nazareth, where he was bred; Bethlehem, where he was born; and Capernaum, where he dwelt: this was a sea-coast town in the bordes of Zabulon and Nephthali.
 
Observe, 3. The special providence of God in this change of our Saviour's habitation; for by that means the prophecy, Isa 9:1 was fulfilled, which declares, that in that dark part of the country, the Messiah, the true light, should shine forth.
 
Learn hence, 1. That a people destitute of the saving knowledge of the gospel are in great darkness, how great soever the light of their outward comforts may be.  This people had natural light enough, and civil light enough; they had an abundance of wealth and riches, peace and plenty; but they wanted the light of Christ and his gospel,and therefore are said to sit in darkness.
 
2. That wherever the gospel is preached amongst a people, it is a light springing up and shining forth among them; quickening and enlivening, reviving and cheering, the souls of those who entertain it, how great soever their outward darkness and distress may be. The people that sat in darkness saw great light, and to them that sat in the region and shadow of death, light is sprung up

Mt 4:17 From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand."

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Here our Savior begins to enter upon his prophetic office, and by preaching to make known the will of God to mankind; and observe, the doctrine which he preached is the same that John the Baptist did preach, namely, the doctrine of repentance,  Repent ye: and the argument is the same also, for the kingdom of heaven is at hand: that is, now is the so much expected time of the appearing of the promised Messiah.
 
Learn hence, That the doctrine of Christ and his ambassadors is alike, and the same in substance: they both teach the doctrine of repentance to a lost world, as most suitable to the time and dispensation of the gospel.

Mt 4:18 ¶ And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen.

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Our blessed Saviour, as he was the great prophet of his church, had power and authority to appoint teachers under him; and accordingly here he begins to call his apostles to that great work; and in his call we have several particulars very observable: as, 1. The meanness of the persons whom he calls, illiterate fishermen; not a Paul, that had long studied at the feet of Gamaliel, is first called; but Peter, who was a stranger to eloquence and human learning.
 
Hereby our Savior took effectual care that his gospel should be known to be the power of God, and not the wisdom and device of man; and that the instrument should not carry away the glory of the work.
 
Observe, 2. How our Savior calls his apostles by couples, two and two, Peter and Andrew, James and John; to let us understand, that the work of the ministry requries the concurrence of all hands that are called to it; all the ministers of God should put their hands, join their hearts, and set their shoulders, as one man, to this great work; and all little enough to carry it on with advantage and success.
 
Observe, 3. The work which they were called to, from being fishermen to being  fishers of men.  They catched fish before with the labor of their hands; they shall catch men now with the labour of their tongues.
 
Observe, 4. Our Savior's command: first to follow him, before they are sent out by him: Follow me, and I will make you fishers of men. We must be Christ's disciples before we are his ministers; his followers before his ambassadors.  We must learn Christ before we preach him; otherwise we may fish for a livelihood, for honour and applause, but not for souls; if we be not first inclosed ourselves in the net of the gospel, we can have but small hopes of bringing in others.
 
Observe, 5. The promise which Christ gives the apostles for their encouragement:
 
1. To qualify them, I will make you fishers.
 
2. To succeed them, I will make you fishers of men.
 
Faithfulness and care, diligence and endeavour, is our part: but the blessing and success is Christ's.  "Our labour is only in the cast, Christ's power is wholly in the draught.  Some fish cleave to the rocks, others play upon the sands, and more wallow in the mud; and we shall labour all our days and catch nothing, if Christ doth not bring our fish to the net, and inclose them in it, as well as assist us in the throwing of it."--Bp Hall.
 
Observe, 6. The apostles' ready compliance with our Savior's call, Straightway they followed him.  Whom Christ calls, he calls persuasively and effectually; whom he calls, he draws, and works them to a willing compliance with their duty.
 
Lastly observe, Upon their call to the ministry they leave off their trade, they forsake their ship and their nets, and lie close to their ministerial employment.
 
Teaching us, that the ministers of the gospel should wholly give themselves to their work, and not encumber themselves with secular affairs: nothing but an indispensable necessity in providing for a family can excuse a minister's entangling himself with worldly business.

Mt 4:23 ¶ And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people.

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Our Savior having called Peter, James, Andrew, and John, to be disciples in order to their being apostles to preach the gospel, in the foregoing verses; this verse acquaints us how he went himself along them forth as his curates to labour, and lie at home himself upon his couch at ease.  What shall we say to those lazy fishermen who can set others to the drag, and care only to feed themselves with the fish, not willing to wet their hands with the net?
 
Our blessed Savior, when he sent forth his apostles, went along with them, and laboured himself as much as any of them.

Mt 4:24 Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them.

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Observe here, 1. That although our Savior's doctrine needed no confirmation beyond his own authority, yet he was graciously pleased to exert the power of his godhead in working miracles for the establishment of our faith.
 
Observe, 2. That the miracles which Christ wrought were not judicial, but beneficial to mankind, Moses' miracles were as great judgments as wonders; but Christ's miracles were salubrious and healing, full of goodness and compassion, and very advantageous to the world: he dispossesed devils, healed the sick, cleansed the lepers, was eyes to the blind, and feet to the lame.
 
O blessed Savior! thy life in all instances was a life of universal serviceableness and beneficialness to all mankind.

Mt 5:1 ¶ And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him.

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Observe here, 1. The preacher;  he, that is, Christ, the great prophet and teacher of his church.
 
Observe, 2. The place where he preached, upon a mountain; probably for conveniency to himself, and advantage to his auditors; though some will have a mystery in it; that as the law at first was given on a mountain, so Christ would now explain it upon a mountain; or to shew the sublimity of his doctrine and precepts.
 
Observe, 3. The posture in which he preached, sitting: When he was set, he taught, according to the custom of the Jewish doctors who sat, to shew their authority.
 
Observe, 4. The sermon itself, which begins with beatitudes and blessings, and is accompanied with promises of reward.  Not as the law was  delivered on Mount Sinai, with threatenings and thunder, with fire and earthquake, but in a still and soft voice.  Our Lord's lips are full of grace, they drop as the honeycomb.  Blessings and promises are our encouragements to obedience.

Mt 5:3 ¶ "Blessed are the poor in spirit, For theirs is the kingdom of heaven.

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Observe here, 1. It is not said, blessed are the poor in estate, but  blessed are the poor in spirit: it is not a poverty of purse and possession, but a poverty of spirit, that entitles us to the blessing.
 
2. It is not said, blessed are the spiritually poor, but blessed are the poor in spirit: he that is destitute of the grace and spirit of Christ, that has no sense of his spiritual wants, he is spirituallly poor, but he is not poor in spirit.
 
Farther, 3. It is not said, blessed are the poor-spirited, but the poor in spirit. Such an act below and beneath themselves as men and as Christians, these are poor-spirited men; but these are not poor in spirit.
 
4. It is not said, blessed are they that make themselves poor by leaving their estates and callings, and turning beggars, as some do among the Papists; but blessed are they whom the gospel makes poor, by giving them a sight of their spiritual wants and necessities, and directing them to Christ that they may be made rich.
 
In sum, not those that are poor in estate, or those whom the world has made poor in possession, but those whom the gospel has made poor in spirit, that is, the truly humble, lowly spirits, have a right and title to the kingdom of heaven.  Now, humility is called poverty of spirit, because it is the effect and fruit of God's Spirit.

Mt 5:4 Blessed are those who mourn, For they shall be comforted.


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Observe here, 1. That mourning for sin is a gospel-duty: the law allows no place for repentance, though we seek it carefully with tears.
 
Observe, 2. The time and reason for this duty.  Blessed are they that  now mourn.  Sorrow for sin is physic on earth, but it is food in hell.  Repentance is here a grace, but there a punishment.
 
Observe, 3. As mourning goes before comfort, so comfort shall follow after mourning.  Our godly sorrow for our own and others' sins shall end in everlasting joy and comfort.

Mt 5:5 Blessed are the meek, For they shall inherit the earth.


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Observe here, 1. The grace and duty recommended,  Meekness.
 
2. The wages and reward belonging to that grace and duty, the inheritance of the earth.
 
Meekness either respects God, or our neighbour.
 
As it respects God, so it  implies flexibleness to his commanding will, and submissiveness to his providential pleasure.
 
As it respects our neighbour, it consists in forgiving injuries, bearing reproaches, and recompensing good for evil.
 
The reward and blessing insured to this grace and duty is, the inheritance of the earth, where heaven is not excluded, but included; yet the earth is mentioned, to shew that men should be no losers by their meekness, as to their outward estates; for Almighty God will make good to them what they loose for peace sake.
 
O happy temper of mind, that at once secures heaven and earth to boot! Blessed are the meek: for they shall inherit the earth in this life, and heaven in the next.

Mt 5:6 Blessed are those who hunger and thirst for righteousness, For they shall be filled.

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Observe, 1. The character of the persons whom Christ pronounces  blessed; such as hunger and thirst after righteousness.
 
2.  Wherein their blessedness doth consist: They shall be filled.
 
By righteousness we are to understand, 1. A righteousness of justification; the righteousness of the Mediator imputed to us, by which we stand righteous in God's sight, being freed from condemnation.
 
2. A righteousness of sanctification, wrought in us by the Holy Spirit, enabling us to act righteously.
 
By the former, there is a relative change in our condition; by the latter, a real change in our constitution.
 
1. Learn, That all and only such as do spiritually hunger and thirst after Christ and his righteousness, are in a happy and blessed condition.
 
2. That to hunger and thirst after holiness is to apprehend the worth of it, to be sensible of the want of it, to be desirous of it, and restless in endeavours after it, as men usually do that are pinched with hunger.  Dr. Hammond's Prac. Catech.

Mt 5:7 Blessed are the merciful, For they shall obtain mercy.


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Here our blessed Redeemer recommends to us a compassionate regard towards the miseries of others, and that both in soul and body, name and estate; to be forward to pity and pardon, to relieve and help, to give and forgive.
 
And as an encouragement, he adds, that as we deal with others, God will deal with us; our charity towards men shall be crowned with mercy from God, and that in abundance too; for our rivulet of charity we shall partake of an ocean of mercy:  Blessed are the merciful, for they shall obtain mercy.
 
Learn, That the merciful man is a blessed man, and therefore blessed because he shall obtain mercy, when he most wants it, and most desires it.  Mercy, not wages.

Mt 5:8 Blessed are the pure in heart, For they shall see God.

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Note here, 1. The duty required and called for,  Purity of heart and life: the first expressed, the other included: for a clean heart will be accompanied with a clean life.  Where there is a principle of grace within, there will be the acting of grace without.
 
Note, 2. The incentive to this duty; the pure in heart, and holy in life shall see and enjoy God; the infinitely pure and perfectly holy God.  They shall see him and spiritually mediately in this life, gloriously and immediately in the life to come.

Mt 5:9 Blessed are the peacemakers, For they shall be called sons of God.


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Observe, 1. The connection between peace and puity; purity of heart and peaceableness of life accompany one another.  There is no inward purity where there is not an endeavour after outward peace.
 
2. The duty exhorted to, namely, to love peace, and to labour after peace; to love it ourselves, and to promote it amongst others; to be not only peaceable, but peace-makers.
 
Note, 3. The title of honour that is here put upon such as are of this peaceable and peace-making temper; they shall be dignified and honoured with the privileges of God's children, namely, grace here, and glory hereafter.

Mt 5:10 Blessed are those who are persecuted for righteousness' sake, For theirs is the kingdom of heaven.

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Note here, 1. That all the disciples and followers of Christ, live they ever so holily and inoffensively in the world, yet must they expect suffering and persecution.
 
2. That the keenest and sharpest edge of persecution is usually turned against the ministers of Christ, and falls heaviest  on the prophets of God.
 
3. That such sufferings and such persecutions as will afford a man solid comfort, and intitle him to real blessedness, must be endured and undergone for righteousness-sake.
 
4. That it is the will and command of Christ, that those which suffer for him, and for righteousness-sake, should not only be meek and patient, but joyous and cheerful: rejoice, and be exceeding glad.
 
5. That such a patient and cheerful suffering of persecution for Christ in this life, shall certainly be rewarded with the glory and blessedness of the life that is to come.  Great is your reward,

Mt 5:11 "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.


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 Ver. 11. Reviling and speaking evil of persons falsely, because of their profession of Christ, and because they dare not sin against God, is a species of persecution, Ge 21:9; Ga 4:29, though the lowest degree of it. It hath been the constant lot of God's servants. David said, Ps 35:11, that false witnesses did rise up, and laid to his charge things that he knew not. Thus John and Christ were served, Mt 11:18,19; Lu 7:33,34; nor is it to be wondered that those whose consciences are so seared that they cannot feel the guilt of persecuting others for righteousness' sake, should not feel the guilt of lying and false swearing. But, saith our Saviour, you are blessed when these things happen unto you, 1Pe 4:13.

Mt 5:12 "Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.


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 Ver. 12. Be so far from being troubled, as to count it all joy, when you fall into these trials, Jas 1:2. Let it be music in your ears to hear that the drunkards make you their song. Rejoice in your hearts, express it in your lips and behaviour, for great is your reward, not of debt, but of grace; for our light and momentary afflictions are not worthy to be compared with an eternal and exceeding weight of glory; where there is no proportion, there can be no merit: especially, when it is given to us on the behalf of Christ to suffer, Php 1:29. Peter upon this argument saith, The spirit of glory and of God resteth upon you, 1Pe 4:14. Our Saviour adds, for so persecuted they the prophets before you. The magistrates, and the rulers of the Jews, persecuted Elijah, Micaiah, Jeremiah, Amos, and the rest of the prophets, whom you succeed, not in time only, but in the same office of revealing the mind of God to the people.

Mt 5:13 ¶ "You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.

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Our Saviour compares Christians in general, and his ministers in particular, unto salt, for a double reason.
 
First, Because it is the nature of salt to preserve things from corruption and putrefaction, and to render them savoury and pleasant. Thus are the ministers of the gospel to labour and endeavour, by the purity of their doctrine, to sweeten putrifying sinners, that they may become savoury to God and man; and may be kept from being fly-blown with errors and false doctrine.
 
Secondly, Because salt has a piercing power in it, which subdues the whole lump, and turns it into its own nature: such a piercing power is there in the ministry of the word, that it subdues the whole man to the obedience of itself.
 
As it Christ had said, "Ye are to be preachers and patterns to the world; ye are appointed by your pure doctrine, and good conversation, to purge the world from that corruption in which it lies: but if you lose either soundness of doctrine, or the savour of a good conversation, you will be wholly useless, as to these great ends, and must expect to be cast off by me, as unsavoury salt is cast to the dunghill."

Mt 5:14 "You are the light of the world. A city that is set on a hill cannot be hidden.

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Observe here, 1. Our Saviour's doctrine.
 
2. The inference which he draws from it by way of application.
 
The doctrine delivered is this, That Christians in general and the ministers of the gospel in particular, are the  light of the world.
 
But how?  Not originally, but derivatively; not efficiently, but instrumentally, Christ himself is the light if the world by way of original, his ministers are lights by way of derivation, and participation from him.
 
Farther, Christ teaches them the end why he communicated light unto them, namely, to enlighten, direct, and quicken others: even as the sun in the firmament, and a candle in the house, diffuses and disperses its light to all that are within reach of it; so should all Christians, and particularly Christ's ministers, by the light of life and doctrine, direct people in their way towards heaven.
 
Observe, 2. The inference which our Saviour draws from the foregoing doctrine, ye are the light of the world, therefore let your light shine before men.
 
Where, note 1. That our good works must shine, but not blaze; all vain glory and ostentation must be avoided in the good works we do.
 
2. Although we must abound in good works that men may see them, yet not to be seen of men.
 
3. That the glorifying of God, and doing good to mankind, must be the great end we propound in all the good works which we perform.

Mt 5:15 "Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house.

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Ver. 15. You ought also to consider the end why I have communicated of my light unto you; it is in part the same with that of men: when they light up a candle in a room, which is to show light to all those that are in the room, they do not use to light it up to hide it under a vessel, or a bushel; so I have not communicated my truths or my grace unto you merely for your own use, but for others use. It is said of John, (by our Saviour), he was a burning and shining light: so is every true minister of the gospel, yea, and every true Christian; not only a burning light, burning with love to God, and zeal for God, and love to and zeal for the souls of others; but also a shining light, communicating his light to others, both by instruction and a holy conversation. Others' pretended candles were never of God's lighting.

Mt 5:16 "Let your light so shine before men, that they may see your good works and glorify your Father in heaven.

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Ver. 16. Our Saviour now plainly tells us what he intended by the comparisons before mentioned. Let the light of that doctrine which you receive from me, and the light of your holy conversation, (the latter by the following words seemeth to be here principally intended), so shine before men, be so evident and apparent unto men, that they may see your good works; all sorts of good works, whatsoever I have commanded or shall command you; and as I command you, and in obedience to such commands, otherwise they are no good works; and glorify your Father which is in heaven. You are not in your good actions to aim at yourselves, to be seen of men, as Mt 6:1, nor merely at doing good to others; good works are to be maintained for necessary uses, Tit 3:14, but having a primary, and principal respect to the glorifying of your Father; for, Joh 15:8, Herein is my Father glorified, if ye bear much fruit: not that we can add any thing to God's essential glory, but we may predicate and manifest his glory; which how we can do by good works, if they proceed from mere power and liberty of our own wills, not from his special efficacious grace, is hard to understand. Our Father is said to be in heaven, because, though his essential presence filleth all places, yet he is pleased there, more than any where, to manifest his glory and majesty.

Mt 5:17 ¶ "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.

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Our Saviour here informs his followers, That he had no design to abrogate any part of the moral law, or to loose mankind from the least measure of their duty either towards God or man, but that he came to fulfil it:
 
1.  By yielding a personal obedience to it.
 
2. By giving a fuller and stricter interpretation of it, than the Pharisess were wont to give; for they taught, that the law did only reach to the outward man, and restrain outward actions.
 
As if Christ had said, "Though I preach a more special doctrine than is contained even in the letter of the moral law, yet think not that I am come to destroy and dissolve the obligation of that law, for I came to fulfil the types and predictions of the prophets, and to give you the full sense and spiritual import of the moral law."

Mt 5:18 "For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.

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Another reason is here given by our Saviour why he had no intention to abrogate or abolish the law; and that is drawn from the duration and perpetuity, the unchangeableness and immutability of the law: sooner shall heaven and earth be abolished, than the authority and obligation of the moral law be dissolved.
 
Learn, 1. That the law of God is an eternal and unchangeable rule of life and manners, and is to stand in force as long as the world stands, and the frame of heaven and earth endures.
 
Learn, 2. That Christianity is not contrary to the laws by which mankind had formerly been obliged.  Christ commands nothing which they had commanded, but has perfected the law, and set it higher than any of the most studied doctors did think themselves formerly obliged by it.
 
To suppose that Christ has added to the moral precepts of the first table, is to suppose that he has added to perfection; for that required the Jew to love God with all his heart, soul, and strength: which is the same that Christ required of us Christians here.
 
Nor has Christ added to the duties of the second table, since that requires us to love our neighbours as ourselves, which St. Paul tells us, Ro 13:9 is the fulfilling of the law.

Mt 6:1 ¶ "Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven.

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Observe here, 1. The duty directed to, almsgiving after a right manner;  Do not your alms before man:  some copies read it, Do not your rigteousness before men:  because almsgiving is a considerable part of that righteousness and justice which we owe unto our neighbour:  he that is uncharitable is unjust:  acts of charity are acts of justice and equity.  It also intimates to us, that the matter of our alms should be goods righteously gotten:  to give alms of what is gotten unjustly, is robbery, and not righteousness.
 
Observe, 2. Our Savoiur's cautionary direction in giving alms, Take heed that you do them not be seen of men.  It is one thing to do our alms that men may see them, and another thing to do them that we may be seen of men.  We ought to do alms before men, that God may be glorified:  but not to be seen of men, that ourselves may be applauded.
 
Observe, 3. The particular sin which our Saviour warns his disciples against in giving their alms, namely, ostentation and vain-glory, which the Pharisees wre notoriously guilty of:  Sounding a trumpet, to call people about them when they gave their alms.
 
Thence learn, That the doing any good work, especially any work of charity and mercy, vain-gloriously, and not with an eye to God's glory, will certainly miss of the reward of well-doing in another world.
 
Observe, 4. The advice given by our Saviour for the prevention of this sin and danger; and that is, to do our alms as secretly as we can; Let not thy left hand know what thy right hand doeth:  that is, conceal it from thy nearest relations, and, if possible, from thyself.
 
Note thence, That the secrecy of our charity is one good evidence of its sincerity.  Hence the Egyptians made the emblem of charity to be a blind boy reaching out honey to a bee that had lost her wings.

Mt 6:5 ¶ "And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward.


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Here our Saviour warns his disciples against the same Pharisaical hypocrisy in praying, which he had before reproved in almsgiving.  It was lawful to pray in the synagogues, and to pray standing, and that before men; but to do this upon design to be applauded by men, is condemned by Christ.  Our business in prayer lies with God; we are not to concern ourselves how men like our performances; it is sufficient if God doth approve and will accept them.  To cure the foregoing vanity, Christ directs to secret prayer, in our closets, where God is the witness, and will be the rewarder of our sincerity.
 
Note, That secret prayer is a commanded and encouraged duty, and when in sincerity performed, shall be attended with a public and glorious reward;   Pray to thy Father which is in secret

Mt 6:7 "And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words.

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A vain-glorious ostentation in prayer was condemned by our Saviour in the former verse; here a vain-glorious multiplicity of words, by idle tautologies and impetinent repetitions, is condemned also; after the manner of the heathens, who expected to have their prayers granted by God, for the multiplicity of words used by themselves.
 
Hence note, That a Christian's business in prayer being not to inform God  (for he knoweth what things we need before we ask him) nor yet to move and persuade God (for he is our Father) it certainly argues an undue apprehension of God, when we lengthen out our prayers with vain repetitions and a multitude of words.
 
Yet note, 1. That it is not all repetition of the same words in prayer which Christ here condemns, for he himself prayed thrice, using the same words, that the cup might pass from him.
 
Nor, 2. Are we to apprehend that prayers continued to a considerable length are forbidden by Christ; for Solomon's prayer was such, 1Ki 8:1-66. InNe 9:1-23, it is said, the people confessed, and worshipped for three hours; Christ continued in prayer all night; and the church, Ac 7:1-60, made prayers without ceasing for St. Peter's enlargement.
 
And we read of St. Paul's praying night and day, 1Th 3:10, and of his commanding the churches to be instant in prayer, and to continue in prayer.  But Christ here condemns prayers lengthened out upon an apprehension that we shall be heard by our much speaking, or can move God by arguments, whilst we continue in our sins. (Dr. Whitby)

Mt 6:14 "For if you forgive men their trespasses, your heavenly Father will also forgive you.

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There being no duty to which our corrupt natures are more backward than this of forgiving injuries, our Saviour repeats that duty over and over, and frequently inculcates it in the holy Gospels; assuring us, that forgiving others is the indispensable condition upon which we are to expect forgiveness from God.
 
Learn thence, That every time we go to God in prayer, and beg forgiveness of him, as we forgive others; if we do not forgive them heartily and sincerely, fully and freely, readily and willingly, we fly in the face of God, and our prayers are a sort of imprecations against ourselves.
 
Note farther, That although God promises us forgiveness if we forgive others; yet it is with this limitation, of no other condition of salvation be wanting, for this virtue alone cannot obtain favour with God, unless other duties are performed.

Mt 6:16 ¶ "Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward.

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The next duty which our Saviour instructs his disciples in, is that of religious fasting; which is, a devoting of the whole man, soul and body, to a solemn and extaordinary attendance upon God, in a particular time set apart for that purpose; in order to the deprecating of his displeasure, and for the supplicating of his favour, accompanied with an abstinance from bodily food and sensual delights, and from all secular affairs and worldly business.  Now our Saviour's direction, as to this duty of fasting, is double:
 
1. He cautions us to beware of an abuse in fasting:  Be not as the hypocrites are, of a sad countenance; that is, do not affect a sullen sadness, ghastliness, and unpleasantness of countenance, like the hypocritical Pharisees, who vitiate and discolour their faces, who mar and abolish their native complexion.  Hypocrisy can paint the face black and sable, as well as pride with red and white.
 
2. He counsels us to take the right way in fasting; to anoint the head and wash the face: that is, to look as at other times, using our ordinary garb and attire, and not to affect anything that may make us look like mourners, when really we are not so.
 
Where we may note, That though hypocrites by their dejected countenances and mortified habits do seek to gain an extraordinary reputation for piety and devotion, yet the sincere Christian is to be abundantly satisfied with God's approbation of his services, and with the silent applause of his own conscience.

Mt 6:19 ¶ "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal;


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Observe here, 1.  Something implied; namely, that every man has his treasure; and whatsoever or wheresover that treasure is, it is attractive, and draws the heart of men unto it: for every man's treasure is his chief good.
 
2.  Something permitted, namely, the getting, possessing, and enjoying, of earthly treasure, as an instrument of doing much good.
 
3.  Something prohibited; and that is, the treasuring up of worldly wealth as our chief treasure;  Lay not up treasure on earth; that is, take heed of an inordinate affection to, of an excessive pursuit after, of a vain confidence and trust in, any earthly comfort, as you chief treasure.
 
4.  Here is something commanded; But lay up for yourselves treasure in heaven: treasure up those habits of grace which will bring you to an inheritance in glory; be fruitful in good works, laying up in store for yourselves a good foundation against the time to come, that ye may lay hold of eternal life.
 
Observe, 5.  The reason assigned, 1.  Why we should not lay up our treasures on earth; because, all earthly treasures are of a perishing and uncertain nature, that they are subjct to moth and rust, to robbery and theft; the perishing nature of earthly things ought to be improved by us, as an argument to sit loose in our affections towards them.
 
2.  The reason assigned, why we should lay up our treasures in heaven, is this; because, heavenly treasures are subject to no such accidents and casualties as earthly treasures are, but are durable and lasting.
 
  The things that are not seen, are eternal.  The treasures of heaven are involable, incorruptible, and everlasting.  Now we may know whether we have chosen these things for our treasure, by our high estimation of the worth of them, by our sensible apprehension of the want of them, by the torrent and tendency of our affection towards them, and by our laborious diligence and endeavours in the pursuit of them. Where the treasure is, there will the heart be also.

Mt 6:22 "The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light.

Mt 6:23 "But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!

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In the foregoing verses, our Saviour acquainted us what in our affections and judgments we should esteem as our chief treasure: now this judgment concerning our chief treasure, is by our Saviour here compared to the eye; as the eye is the candle of the body, that enlightens and directs it, so our understanding and judgment of the excellency of heaven, and the things above, will draw our affections towards them, and quicken our endeavours after them.
 
Note thence, that such as our judgment is concerning happiness, such will our desires and endeavours be for the attainment of that happiness.  Our affections are guided by our apprehensions; where the esteem is high, endeavours will be strong.

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 Ver. 22,23. You had need look to your hearts, your understanding, judgment, and affections; for look what proportion there is betwixt your bodily eye and the rest of the bodily members, with regard to their guidance and conduct, the same proportion there is betwixt your heart and whole conversation, with reference to the guidance of it with relation to God. The eye is the window by which the soul looks out to guide the body; if that be not impaired by the defluxion of humours, &c., but be single, it directs all the motions of the body right; but if that be defective, or any way impaired, the whole body is at a loss how to move safely, and with advantage to it. So if your hearts be set right, if you have a right and sound judgment, a true and sanctified affection, they will influence and guide all your actions, your whole conversation will be regular and holy: but if that inward eye be evil, through covetousness, too much adherence to the earth, or through envy, (both which are called evil eyes in Scripture), or through the prevalence of any other lusts or passions, your darkness will be exceeding great, you will not be able to set one step right; for out of the abundance of the heart the mouth speaketh, and according to the dictates and affections of the heart the hand and the whole man acts.

Mt 6:25 ¶ "Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing?

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The next sin which our Saviour cautions his disciples against, is immoderate care for the things of this life, such a solicitous and vexatious care for food and raiment as is accompanied with diffidence and distrust of God's fatherly providence over us, and provision for us; and the arguments which our Saviour uses to dissuade from this sin, are many and cogent, laid down in the following verses.
 
Learn here, 1.  That Almighty God will provide for every servant of his, food and raiment, and a competency of the comforts and conveniencies of life.
 
Learn, 2.  That want of faith in God'd promise, and a distrust of his fatherly care, is a God-provoking and wrath-procuring sin.
 
Learn, 3.  That notwithstanding God's promise to supply our wants, we not only may, but must, use such prudential and provident means as are in our own wants.  Dr. Hammond's Pract. Catech.

Mt 6:27 "Which of you by worrying can add one cubit to his stature?

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Four arguments are here used by our Saviour to dissuade us from the sin of anxious care; it is needless, it is fruitless, it is heathenish, it is brutish.
 
1.  It is needless;  Your heavenly Father knoweth that ye have need of these things, and will certainly provide for you; and what need you take care and God too?
 
2.  It is fruitless; Which of you by taking thought can add one cubit his stature? that is, by all our solictous care, we can add nothing either to the length or comfort of our lives.
 
3.  It is heathenish; After all these things do the Gentiles seek.
 
4.  It is brutish; nay, worse than brutish: the fowls of the air, and the beasts of the field, are fed by God; much more shall his children. Has not God a breakfast for every beast in the wilderness, that comes leaping out of its den? and will he not much more provide for you, O ye of little faith?  Surely he that feeds the ravens when they cry, will not starve his children when they pray.
 
Naturalists observe of the raven, that she exposes her young ones as soon as they are hatched, leaves them meatless and featherless, to shift and struggle with hunger as soon as they come into the world; and whether by the dew from heaven, or flies or worms, God feedeth them; when they gape and cry, they are provided for: from whence our Saviour infers, that man being much better, that is, a more considerable creature than the fowls, the providence of God will provide for him, though no solicitude and anxious thoughtfulness of his contributes thereunto.

Mt 6:33 "But seek first the kingdom of God and His righteousness, and all these things shall be added to you.

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That is, let your first and chief care be to promote the kingdom of grace in this world, and to secure the kingdom of glory in the next; and in order unto both, seek after an universal holiness and righteousness, both of heart and life, and then fear not the want of these outward comforts, they shall be added in measure, though not to satiate; for health, though not for surfeit.
 
Observe, 1.  That Christians must here on earth set themselves to seek heaven or the kingdom of God.
 
2. That God's kingdom cannot be sought without God;s righteousness: holiness is the only way to happiness.
 
3.  That heaven, or the kingdom of God, must be sought in the first place, with our chief care and principal endeavour.
 
4.  That heaven being once secured by us, all earthly things will be superadded by God, as he sees needful and convenient for us.

Mt 6:34 "Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.

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Here our Saviour re-inforces his exhortation from solicitous care for worldly things, assuring us, that every day will bring with it a sufficient burden of trouble, and therefore we ought not to torment ourselves, by antedating our own sorrows, and foretelling what may or may not come to pass.
 
Learn, That it is a painful sinful and unprofitable evil, to perplex ourselves with distrustful and distracting fears of what may come upon us: every day has its own duty and difficulty; and though sufferings must be expected and prepared for, yet we must not torment ourselves to-day with fears of what may be tomorrow; but every day cast our burden of care upon that God who daily careth for us.

Mt 7:1 ¶ "Judge not, that you be not judged.

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Observe here, The prohibition, and the reason of that prohibition.  Judge not, this is not meant of ourselves, but of our neighbour.
 
Self-judging is a great duty; judging others a grievous sin; yet is not all judging of others condemned, but a judging of our neighbour's state or person rashly and rigidly, censoriously and uncharitably: especially unrighteously and unjustly.  And the reason of the prohibition is added; if we judge others rashly, God will judge us righteously.
 
Learn thence, That a rash and censorious judging of others, renders a person liable and obnoxious to the righteous judgment of God.
 
Note farther, That Christ doth not here forbid judicial judging by the civil magistrate, nor ecclesiastical judging by the church governors, whose office gives them authority so to do.  Nor does he forbid one Christian to pass a judgment on the notorious actions of another, seeing the duty of reproof cannot be performed without it; but it is such a rash and censorious judging our brother, as is void of charity towards him, as is accompanied with contempt of him, especially if we have been guilty of the same or greater sins before him.

Mt 7:3 "And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye?

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By  the mote in our brother's eye, is to be understood small and little sins, or some supposed sins: by the beam in our own eye, is meant some notorious sin of our own.
 
Learn, 1.  That those who are most censorious of the lesser infirmities of others, are usually most notoriously guilty of far greater failings themselves.
 
2.  That those who desire others should look upon their infirmities with a compassionate eye, must not look upon the failings of others with a censorious eye.
 
3.  That there is no such way to teach us charity in judging others, as to exercise severity in judging ourselves.

Mt 7:7 ¶ Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

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Observe here, a precept and a promise; the precept, or duty commanded, is importunity and constancy in prayer, we must  ask, seek, and knock; the promise, or mercy indured,, is audience and acceptance with God.
 
Note, 1.  That man, is a poor, indigent, and necessitous creature, full of wants, but unable to supply them.
 
2.  That God is an all-sufficient good, able to supply the wants and to relieve the necessities of his creatures, if they call upon him, and cry unto him.
 
3.  Yet if we do not presently receive what we ask, we must still continue to seek and knock; though prayer be not always answered in our time, yet it shall never fail of an answer in God's time.
 
4.  That natural propensity which we find in our breasts to hear the desires and to supply the wants of our own children, ought to raise in us a confident expectation, that Almighty God will hear our prayers, and supply our wants, when we call upon him: if a father will give when a child asks, much more will God.  If ye being evil, know how to give good gifts unto your children, how much more shall your Father, &c. God loves to be giving and to give good gifts is his delight.
 
But prayer is the key that opens both his heart and hand: yet not every person nor every prayer shall find acceptance with God: the person praying must be a doer of God's will, and the manner of our prayer must be in faith, and with fervency, and unfeigned perseverance.

Mt 7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

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Observe here, 1.  That every man is a traveller in a certain way.
 
2.  That there are but two ways in which the race of mankind can travel;
 
the one strait and narrow, that leads to life and salvation;
 
the other broad and wide, which leads to hell and destruction.
 
3.  That because of the difficulties in the way to salvation, and the easiness of the way to hell and destruction, hence it is that so few walk in the one, and so many in the other.
 
4.  That Christians having the strait way to heaven revealed to them, in and by the word of God, should choose rather to go in that way alone to life, that to run with the multititude in the road way which leads down to the chambers of death and hell.
 
5.  That the metaphor of a gate denotes our first entrance into a religious course of life, and its being strait denotes the difficulty that attends religion at first; evil habits to be put off, old companions in sin to be parted with; but when faith and patience have once smoothed our way, love will make our work delightful to us.

Mt 7:15 ¶ Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

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Observe here, 1.  A caution given,  Beware of false prophets.  There were two sorts of deceivers which our Saviour gave his disciples a special warning of; namely false Christs and false prophets: false Christs were such as pretended to be the true Messiahs; false prophets were such as pretended to own Christianity, but drew people away from the simplicity of the gospel.
 
Observe, 2.  The ground of this caution: They come in sheep's clothing, but inwardly are ravening wolves; that is, they make fair pretences to strictness in religion, and to greater measures and degrees of mortification and self-denial than others.
 
Whence we learn, That such who go about to seduce others, usually pretend to extraordinary measures of sanctity themselves, to raise an admiration among those who judge of saints more by their looks than by their lives; more by their expressions than by their actions.  What heavenly looks and devout gestures, what long prayers and frequent fastings had the hypocritical Pharisees, beyond what Christ or his disciples ever practised!
 
Observe, 3.  The rule laid down by Christ, whereby we are to judge of false teachers; by their fruits ye shall know them.
 
Learn, That the best course we can take to judge of teachers pretending to be sent of God, is to examine the design and tendency of their doctrines, and the course and tenor of their conversations.  Good teachers, like good trees, will bring forth the good fruits of truth and holiness; but evil men and seducers, like corrupt trees, will bring forth error and wickedness in their life and doctrine.

Mt 7:21 ¶ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

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Not every one; that is, Not any one that saith Lord, Lord, that is, that owneth me by way of profession, by way of prayer, and by way of appeal, shall be saved; But he that doeth the will of my Father sincerely and universally.
 
Learn hence, 1.  That multitude at the great day shall be really disowned  by Christ, as none of his servants, that did nominately own him for their Lord and Master: many that have now prophesied in his name, shall then perish in his wrath: many that have cast out devils now, shall be cast out to devils then: such as have now done many wonderful works, shall then perish for evil workers.
 
Note, 2. That a bare name and profession of Christianity, without the practice of it, is a very insufficient ground to build our hopes of heaven and salvation upon.  A profession of faith and purposes of obedience, without actual obedience to the commands of God, will avail no person to salvation.
 
3.  That gifts, eminent gifts, yea extraordinary and miraculous gifts, are not to be rested in or depended upon as sufficient evidences for heaven and salvation.  Gifts are as the gold which adorns the temple, but grace is like the temple that sanctifies the gold.

Mt 7:24 "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:

Mt 7:25 "and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.

Mt 7:26 "But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:

Mt 7:27 "and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall."

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Christ here speaks of two houses, the one built upon a rock, the other on the sand; these two houses were alike skilfully and strongly built to outward appearance; while the sun shone and the weather was fair, none could discern but that the house upon the sand was built as well, and might stand as long, as that on the rock; but when the rain fell the foundation failed.
 
Thus, where is the hypocrite with all his faith and fear, with all his shew and appearance of grace, in a wet and windy day?  His goodly outside is like the apples of Sodom, fair and alluring to the eye, being touched, instantly evaporate into dust and smoke.  A hypocrite stands in grace no longer than till he falls into trouble; and accordingly our Saviour here concludes his excellent sermon with an elegant similitude.
 
The wise builder is not the frequent hearer, but the faithful doer of the word, or the obedient Christian; the house is heaven, and the hope of eternal life; the rock is Christ; the  building upon the sand, is rested in the rare performance of outward duties: the rains, the winds, and the floods, are all kinds of afflicting evils, sufferings, and persecutions, that may befall us.
 
Note, 1.  That the obedient believer is the only wise man, that builds his hope of heaven upon a sure and abiding foundation.
 
Note, 2.  That such professors as rest in the outward performances of holy duties, are foolish builders, their foundation is weak and sandy, and all their hopes of salvation vain and uncertain.  An outward profession of Christianity, though set off by prophesying and doing miracles, will not avail any man towards his account at the great day, without that real and faithful, that universal and impartial, obedience to the laws of Christ which the gospel requires.

Mt 7:28 And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching,

Mt 7:29 for He taught them as one having authority, and not as the scribes.

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Here we have two things observable, 1.  The manner of our Lord's teaching, it was  with authority: that is, it was grave and serious, pious and ardent, plain and profitable.  With what brevity, without darkness! with what gravity, without affectation! with what eloquence, without meretricious ornament, were our Lord's discourses! The majesty he shewed in his sermons, made it evidently appear, that he was a teacher sent of God, and clothed with his authority.
 
Observe, 2.  The success of his teaching: The people were astonished at his doctrine; affected with admiration, believing him to be an extraordinary prophet.
 
Learn, That such is the power of Christ's doctrine, when accompanied with the energy of the Holy Spirit, that it makes all auditors admirers, yea, believers; it causes astonishment in their minds, and reformation in their manners.

Mt 8:5 ¶ Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him,

Mt 8:6 saying, "Lord, my servant is lying at home paralyzed, dreadfully tormented."

Mt 8:7 And Jesus said to him, "I will come and heal him."

Mt 8:8 The centurion answered and said, "Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed.

Mt 8:9 "For I also am a man under authority, having soldiers under me. And I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."

Mt 8:10 When Jesus heard it, He marveled, and said to those who followed, "Assuredly, I say to you, I have not found such great faith, not even in Israel!


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The second miracle our Saviour works in this chapter, is the healing of the centurion's servant.
 
Where Observe, 1.  The person that applies to our Saviour for help and healing: he was a Gentile, an heathen, a Roman soldier, an officer or commander; yet he believes in, and relies upon the power of Christ.
 
Note, That such is the freeness of divine grace, that it extends itself to all sorts and ranks, to all orders and degrees of men, without exception.  Even the bloody trade of war yields worthy clients to Christ: he doth not so much regard who we are, and with what dispositions and inclinations we come unto him.
 
Observe, 2.  The person whom the centurion comes to Christ for; not for himself, not for his son, but for his servant.   His servant is sick, he doth not drive him out of doors, nor stand gazing by his bed-side, but looks out for relief for him: a worthy example!  Some masters have not so much regard to their sick servants as they gave to their oxen or their swine: but he is not worthy of a good servant, that in a time of sickness is not willing to serve his servant.  A conceit of superiority must beget in no man a neglect of charitable offices towards inferiors.
 
Observe, 3.  Upon whom the centurion seeks, and with what zeal and application: he seeks not to wizards and conjurors, but to the physician, for his poor servant; yea, to Christ, the best physician; and this not with a formal relation in his mouth, but with a vehement aggravation of of the disease;  My servant is grievously tormented: where the master's condolency and tender sympathy with his afflicted servant, is both matter of commendation and imitation also.
 
Observe, 4.  The happy mixture of humility and faith which was found in the centurion; he owns his unworthiness of having Christ come under his roof, yet he acknowledged Christ's power, that by speaking of a word his servant might be healed by him.  Humility is both the fruit of faith, and the companion of faith; an humble soul has an high esteem of Christ, and a low esteem of himself.
 
Observe, 5.  How our blessed Saviour exceeds both his desires and expectations; Christ says, not only will I heal him, but, I will come and heal him: Wonderful condescension!
 
In Joh 4:47 we read of a certain nobleman and ruler that twice entreated our Saviour to come to his house and heal his son, but our Lord refused, and did not stir a foot: here the centurion doth but barely tell Christ of his poor servant's sickness, and Christ, both unmasked and undesired, says, I will come and heal him.
 
O how far was Christ from seeming in the least to honour riches and despise poverty! He that came in the form of a servant, goes down and visits a sick servant upon his poor pallet-bed, that would not visit the rich couch of the ruler's son.  How should we stoop to the lowest offices of love and kindness to one another, when Christ thus condescendingly abased himself before us!
 
Observe, 6.  The notice and observation which our Saviour takes of the centurion's faith; he wondered at it from him, who had wrought it in him.  Christ wrought this faith as God, and wondered at it as man; what can be more wonderful than to see Christ wonder?  We do not find our Saviour wondering at worldly pomp and greatness.  When the disciples wondered at the magnificence of the temple, Christ rather rebuked them, than wondered with them; but when he sees the gracious acts of faith, he is ravished with wonder.
 
Let it teach us to place our admiration where Christ fixes his:  let us be more affected with the least measure of grace in a good man, than with all the gaieties and glory of a great man; let us not envy the one, but admire the other.

Mt 8:11 "And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.

Mt 8:12 "But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth."

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This was the first occasion that Christ took to speak of the calling of the Gentiles, and rejection of the Jews.
 
Observe, here, That the unbelieving Jews are called  the children of the kingdom, because born within the pale of the visible church: they presumed that the kingdom of heaven was entailed upon them, because they were Abraham's seed; they boasted of, and gloried in, their external and outward privileges.
 
Note, thence, 1.  That gospel ordinances, and church-privileges enjoyed, are a special honour to a people admitted to the participation of them: our Saviour here stiles the Jews upon that account, The children of the kingdom.
 
2.  That such privileges enjoyed, but not improved, do provoke Almighty God to inflict the heaviest of judgments upon a people; The children of the kingdom shall be cast unto outer darkness; that is, into the darkness of hell, where shall be perpetual lamentations for the remembrance of the gospel kindly offered, but unthankfully rejected.

Mt 8:14 ¶ Now when Jesus had come into Peter's house, He saw his wife's mother lying sick with a fever.

Mt 8:15 So He touched her hand, and the fever left her. And she arose and served them.

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The next miracle which our Saviour wrought, was in curing Peter's wife's mother of a fever: the miracle was not in curing an incurable distemper, but in the way and manner of curing: for,
 
1.  It was by a touch of our Saviour;s hand.
 
2.  It was instantaneous and sudden:  immediately the fever left her.
 
3.  The visible effects of her recovery presently appeared: She instantly arose and ministered unto them, That she could arise, argued her cure miraculous; that she could and did arise and administer unto Christ, argued her thankfulness, and a great sense of his goodness upon her mind.
 
Note here, 1.  That marriage is the mistress of the gospel, yea, even in the apostles themselves and in Peter, the chiefest of them, was neither censured nor condemned by our Saviour.  St. Peter had a wife and family, which Christ condescends to visit.
 
Observe, 2.  That the first thing which Christ takes notice of in the house which he condescends to visit, is what aileth any in it; what need they stand in of his help and healing; and accordingly, together with his presence, he affords them relief.
 
Learn, 3.  That when Christ has graciously visited and healed any of his servants, it ought to be their first work and next care to administer unto Christ; that is, to employ their recovered health, and improve their renewed strength in his service; She arose and ministered.

Mt 9:2 Then behold, they brought to Him a paralytic lying on a bed. When Jesus saw their faith, He said to the paralytic, "Son, be of good cheer; your sins are forgiven you."

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Observe, 1.  The patient,  One sick of the palsy; which being a resolution of the nerves, weakens the joints, and confines the person to his bed or couch.  As a demonstration of Christ's devine power, he was pleased to single out some incurable diseases (as the world accounts them) to work a cure upon, as the leprosy and palsy.
 
2.  The physician, Jesus Christ; he alone is that wise, faithful, and compassionate physician, that can and doth cure both soul and body.
 
Observe, 3.  The moving and impulsive cause of this cure, Jesus seeing their faith: that is, their firm persuasion that he was clothed with a divine power, and able to help; together with their confidence in his goodness, that he was as willing as he was able; and no sooner did they exercise their faith in believing, but Christ did exert his divine power in healing.  It was not the sick man's faith, but the faith of his friends: the faith of others may prevail for obtaining corporal benefits and temporal blessings for us; thus the centurion's faith healed his servant, and Jairus's faith raised his daughter.
 
Observe, 4.  The marvellous afficacy and power of faith: it obtained not only what was desired, but more than was expected; they desired only the healing of the body, but Jesus seeing their faith, heals body and soul too, saying, Be of good cheer, thy sins are forgiven thee; intimating, that diseases proceed from sin, because Christ first speaks of forgiving them; yet it is conceived that Christ rather speaketh here of the temporal remission of the punishment, than of the eternal; because that depends on our own faith, and not on others.

Mt 9:3 And at once some of the scribes said within themselves, "This Man blasphemes!"

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Observe, 1.  The patient,  One sick of the palsy; which being a resolution of the nerves, weakens the joints, and confines the person to his bed or couch.  As a demonstration of Christ's devine power, he was pleased to single out some incurable diseases (as the world accounts them) to work a cure upon, as the leprosy and palsy.
 
2.  The physician, Jesus Christ; he alone is that wise, faithful, and compassionate physician, that can and doth cure both soul and body.
 
Observe, 3.  The moving and impulsive cause of this cure, Jesus seeing their faith: that is, their firm persuasion that he was clothed with a divine power, and able to help; together with their confidence in his goodness, that he was as willing as he was able; and no sooner did they exercise their faith in believing, but Christ did exert his divine power in healing.  It was not the sick man's faith, but the faith of his friends: the faith of others may prevail for obtaining corporal benefits and temporal blessings for us; thus the centurion's faith healed his servant, and Jairus's faith raised his daughter.
 
Observe, 4.  The marvellous afficacy and power of faith: it obtained not only what was desired, but more than was expected; they desired only the healing of the body, but Jesus seeing their faith, heals body and soul too, saying, Be of good cheer, thy sins are forgiven thee; intimating, that diseases proceed from sin, because Christ first speaks of forgiving them; yet it is conceived that Christ rather speaketh here of the temporal remission of the punishment, than of the eternal; because that depends on our own faith, and not on others.

Mt 9:4 But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?

Mt 9:5 "For which is easier, to say, 'Your sins are forgiven you,' or to say, 'Arise and walk'?

Mt 9:6 "But that you may know that the Son of Man has power on earth to forgive sins" --then He said to the paralytic, "Arise, take up your bed, and go to your house."

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Our Saviour here gives the Pharisees a twofold demonstration of his godhead: first, By letting them understand that he knew their thoughts; for to search the hearts, and to know the thoughts, of the children of men, is not in the power either of angels or men, but the prerogative of God only.
 
Secondly, By assuming to himself a power to forgive sins; the Son of man hath power to forgive sins.  Our Saviour here, by forgiving sins in his own name, and his own authority, doth give the world an undeniable proof and convincing evidence of his godhead: for,  Who can forgive sins, but God only?

Mt 9:9 ¶ As Jesus passed on from there, He saw a man named Matthew sitting at the tax office. And He said to him, "Follow Me." So he arose and followed Him.


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Observe here, The number of our Lord's apostles not being filled up, what a strange election and choice he makes; Matthew, a grinding publican is the man.
 
Learn, Such is the freeness of God's grace, that it chooses, and such is the efficacy of it, that it overpowers and brings in, the worst of  sinners unto God; Matthew, a publican; Zaccheus, an extortioner; Manasseh, a murderer; Paul, a persecuter; all these are brought home to God by the power of converting grave.
 
Observe, 2.  Matthew's ready compliance with God's call, He arose, and followed Christ.  When the inward call of the Spirit accompanies the outward call of the word, the soul readily complies, and presently yields obedience to the voice of God.
 
Christ oftentimes speaks by his word to our ears, and we hear not, we stir not: but when he speaks by his Spirit to our hearts, Satan shall not hold us down, the world shall not keep us back, but we shall arise, and follow our Lord and Master.

Mt 9:10 Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples.

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Observe here, Christ invites Matthew to a discipleship, Matthew invites Christ to a feast; the servant invites his master, a sinner invited his Saviour.  We do not find, wherever Christ was invited to any table, that he refused to go; if a Pharisee, if a publican invited, he constantly went; not for the pleasure of eating, but for the opportunity of conversing and doing good; Christ feasts us when we feast him.
 
From Matthew's example, learn, That new converts are full of affection towards Christ, and very expressive of their love unto him.  Such as before conversion disesteemed him, do afterwards kindly and respectfully entertain him; Matthew touched with a sense of Christ's rich love, makes him a royal feast.
 
Observe farther, How at this feast many publicans and sinners were present, of Matthew's acquaintance no doubt, and probably invited by him, that they might also see Christ, and be partakes of the same grace with him.
 
Whence we learn, That grace teaches a man to desire and seek the conversion of others; and such as are truly brought home to Christ, themselves, will study and endeavour to bring in all their acquaintance to Christ also.

Mt 9:11 And when the Pharisees saw it, they said to His disciples, "Why does your Teacher eat with tax collectors and sinners?"

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See here, what a grief it is to wicked men to find others brought in to Christ; the wicked pharisees murmur, repine, and envy, instead of admiring Christ's condescension, and adoring his divine goodness: they censure him for conversing with sinners; but Christ tells them in the following verses, that he conversed with them as their physician, not as their companion.

Mt 9:12 When Jesus heard that, He said to them, "Those who are well have no need of a physician, but those who are sick.

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As if our Lord had said "With whom should the physician converse, but with his sick patients?  Now I am come into the world to do the office of a kind physician unto men: surely then I am to take all opportunities to help and heal them: they that are sick need the physician: but for you Pharisees, who are whole and well in your own opinion and swelled with a conceit of your own righteousness, I have no hopes of doing any good upon you; for such as think themselves whole desire no physician's help.
 
Learn hence, 1.  That sin is the soul's malady, its spiritual disease and sickness.
 
2.  That Christ is the physician appointed by God for the cure and healing of this disease and malady.
 
3.  That there are multitudes spiritually  sick, who yet think themselves sound and whole.
 
4.  That only such as are sensible of their spiritual sickness, are subjects capable of cure, and the persons whom Christ is a healing physician to;  They that are whole need not a physician, but they that are sick.

Mt 9:14 ¶ Then the disciples of John came to Him, saying, "Why do we and the Pharisees fast often, but Your disciples do not fast?"

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The Pharisees themselves had a contention with our Saviour in the foregoing verses; here they set on the disciples of John, to contend with him about fasting, alleging that the disciples of John fasted often, Christ's disciples not at all.
 
Our Saviour owns it, that his disciples did not fast at present, for two reasons.
 
1. Because it was unsuitable to them. 2. Because it was intolerable for them.
 
It was unsuitable to them, because of Christ's bodily presence to them; this made it a time of joy and feasting, not of mourning and fasting: whilst Christ the Bridegroom is with them, they must feast and rejoice; when removed from them, there will be cause enough to fast and mourn.
 
Christ is the bridegroom and his church the bride, which he has espoused and married to himself; and whilst his spouse did enjoy his bodily presence with her, it was a day of joy and rejoicing to her, and mourning and fasting was improper for her.
 
Again, this discipline of fasting was at present intolerable for the disciples; for they were raw, green, and tender, and could no more bear the severities of religion at present, than an old garment could bear a piece of new stiff cloth to be set into it, which will make the rent worse, if the garment comes to a stretch; nor no more than old bottles can keep new wine.  Thus, says Christ, my disciples are young and green, tender and weak, newly converted, they cannot bear the severer exercises of religion presently; but when I am ascended into heaven, I will send down my Holy Spirit, which shall enable them to do all the duties which the gospel enjoins.
 
Hence we may gather, That young converts, till grown up to some consistency in grace, must not be put upon the severer exercises of religion; but handled with that tenderness and gentleness which becomes the mild and merciful dispensation of the gospel.  Our Saviour here commends prudence to his ministers; that they put not their people upon duties beyond their strength, but consult their progress in Christianity, and the proficiency they have made in religion, and treat them accordingly.

Mt 9:20 And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment.

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While Christ is on his way to the ruler's house, a diseased woman comes behind him, touched his garment, and is instantly healed; the virtue lay not in her finger, but in her faith; or rather in Christ, which her faith instrumentally drew forth.
 
Observe here, how faith oft-times meets with a sweeter welcome than it could expect.  this poor woman came to Christ trembling, but went away triumphing; Christ bids her  be good comfort, thy faith hath made thee whole.

Mt 9:34 But the Pharisees said, "He casts out demons by the ruler of the demons."

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See here the dreadful and sad effects of blindness, obstinacy, and malice: the Pharisees charge Christ with making a contract with the devil, affirming that he derived his power from him; but how unlikely was this, that Satan should lend our Saviour a power against himself, and for the destruction of his own kingdom? O how dangerous is a wilful and obstinate oppostion of the truth! It provokes God to deliver a person up to final obduracy.

Mt 9:35 ¶ Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

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Observe here, 1.  Our Saviour's great work and business in this world; it was doing good both to the bodies and souls of men; the most pleasant and delightful, the most happy and glorious work that a person can be employed about.
 
2.  His unwearied diligence and industry, in this great and good work;  He went about all the cities and villages, preaching the gospel, and healing diseases; he travelled from place to place, to seek occasions, and to lay hold upon all opportunities, of being useful and beneficial to mankind.
 
Observe, 3.  The particular instance of our Lord's goodness and compassion towards the people in those cities and villages where he travelled: they wanted the preaching of the gospel, that is, faithful dispensers of it.  For though they had the scribes and Pharisees to teach them, they instructed them rather in their own traditions than in the simplicity of the gospel; Christ pities the people as sheep without a shepherd.
 
Thence learn, That idle and lazy, unskilful and unfaithful, labourers in Christ's harvest, are no labourers in his account.  They were as sheep having no shepherd.  He who doth not instruct his flock, and feed them with the sincere milk of the word, from a heart full of love to God and of compassion to souls, deserves not the name of a true shepherd.

Mt 9:36 But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd.

Mt 9:37 Then He said to His disciples, "The harvest truly is plentiful, but the laborers are few.

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As if Christ had said, "There is a great number of people that are willing and prepared to receive instructions, but there are but few who are able to instruct these poor people in the ways of righteousness and truth; therefore pray and plead with God, that he world provide skilful and faithful ministers to be sent out to preach the gospel throughout the world."
 
Note here, 1.  That God's church is an harvest-field.
 
2.  That the ministers of God are labourers in his harvest under God, the Lord of the harvest.
 
3.  That to God alone doth it belong to send forth labourers into his harvest; and none must thrust themselves in, till God sends them forth.
 
4.  That the number of faithful labourers in God's harvest is comparatively small and few.
 
5.  That it is the church's duty to pray, and that earnestly and incessantly, to the Lord of the harvest to increase the number of faithful labourers, and also to increase their faithfulness.

Mt 10:1 ¶ And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.


As the Jewish church arose from twelve patriarchs, so did the Christian church become planted by twelve apostles; the person commissionating them, was Christ.  None are to undertake the work and calling of the ministry, but those whom Christ appoints; and the persons commissioned were disciples before they were apostles.  To teach us, that Christ will have such as preach the gospel to be disciples before they are ministers; trained up in the doctrine of the gospel, before they undertake a public charge.
 
Note farther, The power here delegated by Christ to his apostles, over unclean spirits, and for healing diseases, in his name.  And after Christ's resurrection, they were enabled to confer this miraculous power upon others, by laying their hands upon them; an eminent demonstration of the truth of the christian faith.
 
Learn hence, That to the intent the apostles might preach the gospel with more authority and greater efficacy, Christ gave them a power of working miracles; namely, to cast out devils, and heal all manner of diseases, in his name.   When he had called together his disciples, he gave them power against unclean spirits.

Mt 10:2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;

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Observe here, Of the twelve apostles Peter is named first, and Judas last.  Peter is named first, because first called, Mt 4:18 or because probably elder than the rest; or because, for order-sake, he might speak before the rest: from whence may be inferred a primacy, but no supremacy; a priority of order, but no superiority of degree.  As the foreman of a grand inquest has a precidency, but no re-eminency. Judas is named last, with a brand of infamy set upon him, that he was the traitor the person that betrayed his Lord and Master.
 
Learn hence, That though the truth of grace be absolutely necessary to a minister's salvation, yet the want of it doth not disannul his office, nor hinder the lawfulness of his ministry: Judas, though a traitor, was yet a lawful minister.  Inward holiness is not necessary to render the offices belonging to the ministerial function valid and effectual: Judas preaches Christ as well as the rest, and was not excepted when Christ said, He that receiveth you, receiveth me.

Mt 10:5 ¶ These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:

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This was only a temporary prohiition whilst Christ was here upon earth, the Jews being Christ's own people, of whom he came, and to whom he was promised; the gospel is first preached to them; but afterwards the apostles had a command to teach all nations; and after Christ ascension, Samaria received the gospel by the preaching of Philip.
 
From the character which Christ gives of the Jews, calling them  lost sheep, we learn, 1.  That the condition of  a people, before brought home to Christ by the ministers of the gospel, is a lost condition; sinners are as lost sheep, wandering and going astray from God, till the ministry of the word finds them.
 
2.  That the great work and office of the ministers of the gospel is to call home, and to bring in, lost sheep unto Jesus Christ the great Shepherd.  Go, says he, to the lost sheep, &c.
 
Mark, Christ calls the Israelites sheep, though they were not obedient to the voice of their Shepherd, because they were God's chosen people; and he calls them the lost sheep, because they were both lost in themselves, and also in great danger of being eventually and finally lost, by the ignorance and wickedness of their spiritual guides.

Mt 10:8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

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Here our Saviour empowers his apostles to work miracles for the confirmation of their doctrine; but gives them a charge to work them freely, without making any private advantage to themselves.
 
Where observe, 1.  How beneficial the miracles were (which Christ and his apostles wrought) to mankind.  Moses' miracles were as great judgments as wonders; but these were beneficent, they delivered men from miseries, from bodily diseases, from the power and malice of evil spirits; they healed the sick, and cast out devils.
 
Observe, 2.  That Jesus Christ, to show himself a free Saviour, and that whatever came from him was the effect of free grace, gave his apostles a charge to dispense their power in working miracles freely, without money, and without price.

Mt 10:21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.

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Our Saviour goes on in a farther discovery of the world's hatred and enmity against the gospel, and the preachers of it; and gives all Christians in general, and his ministers in particular, to understand, that such is the enmity of the world against holiness, and the professors of it, that it will overcome and extinguish even the natural affections of the mearest and dearest relations towards each other. Grace teaches us  to lay down our lives for the brethren, but corruption teaches a brother to take away the life of a brother; The brother shall deliver the brother to death.
 
Yet observe, Our Saviour comforts his disciples that there will be an end of these sufferings; and assures them, that if their faith and patience did hold out unto the end, they should be saved.  This is our comfort, that if our sufferings for Christ end not in our lifetime, they will end with our lives.

Mt 10:23 "When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes.

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Our Saviour here directs his apostles to a prudent care for their own preservation, and allows them to flee in time of persecution; assuring them, that before they had gone through all the cities of the Jews, preaching the gospel, he would certainly come in judgment against Jerusalem, and with severity destroy his own murderers and their persecutors.
 
Learn, That Christ allows his ministers the liberty of flight in time of persecution, that they may preserve their lives for future service. Surely it is no shame to fly, when our Captain commands it, and also practises it, Mt 2:1-23. Christ by his own example has sanctified that state of life unto us, and by his command made it lawful for us.

Mt 10:24 "A disciple is not above his teacher, nor a servant above his master.

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Our Saviour here teaches all Christians but especially ministers, how unreasonable and absurd it is for them to expect kinder usage from an unkind world than he himself met with.  Are we greater, holier, or wiser then he?  Why then should we expect better usage than he?  Was he hated, persecuted, reviled, murdered, for the holiness of his doctrine and the usefulness of his life?  Why then should any of us  think strange of the fiery trial, as if some strange thing had befallen them? 1Pe 4:12; Isa 1:1-66:24Is it not enough that the disciple be as his master and the servant as his Lord, but must he hope to be above him?

Mt 10:26 "Therefore do not fear them. For there is nothing covered that will not be revealed, and hidden that will not be known.


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Christ here exhorts his disciples to a free profession and open publication of the doctrine of the gospel, from this consideration, that whatever they say or do shall be brought to light, proclaimed and published to the world.  I will make the excellency of your doctrine and the innocency of your lives shine as the light; your integrity in dispensing of it, and patience in suffering for it, shall redound to God's glory and your commendation, at the revelation of your Lord from heaven.  As wicked men have cause to fear because their evil deeds shall be made evident, so good men have cause to rejoice because their goodness and good deeds shall be made manifest.  Let it be our care to do good, and it shall be Christ's care to discover the goodness which we do, to vindicate it from misconstruction, and set it in its clearest light.

Mt 10:28 "And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell.

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Observe here the following particulars,1.  An unwarrantable fear condemned; and that is, the sinful, servile, slavish fear of impotent man:  Fear not him that can kill the body.
 
2.  A holy, awful, and prudential fear of the omnipotent God commended: Fear him that is able to kill both body and soul.
 
3.  The persons that this duty of fear is recommended to and bound upon-Christ's own disciples, yea, his ministers and ambassadors; they both may and ought to fear him; not only for his greatness and goodness, but upon the account of his punitive justice; as being able to cast both soul and body into hell, such a fear is not only lawful, but laudable, not only commendable, but commanded, and well becomes the servants of God themselves.
 
This text contains a certain evidence that the soul doth not perish wih the body; none are able to kill the soul, but it continues after death in a state of sensiblilty; it is granted that men can kill the body, but it is denied that they can kill the soul: it is spoken of temporal death; consequently then the soul doth not perish with the body, nor is the soul reduced int an insensible state by the death of the cody; nor can the soul be supposed to sleep as the body doth till the resurrection; for an intelligible, thinking, and perceivin being, as the soul is, connot be deprived of sensation, thought, and perception, any more than it can lose its being: the soul, after the death of the body, being capable of bliss or misery, must continue in a state of sensation.

Mt 10:29 "Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father's will.

Mt 10:30 "But the very hairs of your head are all numbered.

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Observe here, 1.  The doctrine which our Saviour preaches to his disciples: and that is the doctrine of divine providence; which concerns itself for the meanest creatures: even the birds of the air, and the hairs of our head, do fall within the compass of God's protecting care.
 
2.  Here is the use which our Saviour makes of this doctrine; namely, to fortify the spirits of his disciples against all distrustful fears and distraction cares.
 
Learn, That the condsideration of the divine care and gracious providence of God over us and ours, ought to antidote our spirits against all distrustful fears whatsoever.  If a hair from the head falls not to the ground without a providence much less shall the head itself; it the very excretions of the body, (such are the hairs,) be taken care of by God, surely the more noble parts of the body, and especially the noblest part of ourselves, our souls, shall fall under his particular regard.

MY OWN OBSERVATION

Note: verse 30 says our hairs are numbered, I like to think that this doesn't just mean how many hairs are on our head, but when our Lord says they are numbered they have each been given a number (name), it is normal for humans to lose some hair everyday, therefore the amount of hairs on our head can change from one second to the next, yet God knows exactly which hairs have fallen and how many are still on our head. This also brings to mind Ps 56:8

 Ps 56:8 ¶ Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?

If He puts our tears in a bottle and records them in His book, can He not also tell which tear was shed, when, where, and why?

Something to meditate upon while we are reflecting on God's love for us.

Mt 10:32 "Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven.

Mt 10:33 "But whoever denies Me before men, him I will also deny before My Father who is in heaven.

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Observe here, 1.  That not to confess Christ, in his account, is to deny him: and to deny him, is to be ashamed of him.
 
2.  That whosoever shall deny, disown, or be ashamed of Christ, either in his person in his gospel, or in his members, for any fear of favour of man, shall with shame be disowned, and eternally rejected by him at the dreadful judgment of the great day.
 
Christ may be denied three ways;
 
doctrinally, by an erroneous and heretical judgment; verbally, by oral expressions; vitally, by a wicked and unholy life.
 
But woe to that soul that denies Christ any of these ways!

Mt 10:37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

Mt 10:38 And he that taketh not his cross, and followeth after me, is not worthy of me.

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Note here, That by  worthiness we are not to understand the meritoriousness of the action, but the qualification of the person.  He that cometh to Chtist, (that is, will be his disciple,) must, by a deliberate act of the understanding, and well-advised choice of the will, prefer him before all the world, and his dearest relations whatsoever; not that our Saviour by these expressions doth condemn natural love and affection, either to our relations or our own lives, but only regulates and directs it; and shows that our first and chief love must be bestowed upon himself.  We may have tender and relenting affections towards our dear relations; but them the consideration of Christ's truth and religion must take place of these; yea, of life itself; nay, when these come in competition, we are to regard them no more than if they were the objects of our hatred.  Lu 14:26 If any man hate not his father.
 
Learn hence, That all the disciples of Christ should be ready and willing, whenever God calls them to it, to quit all their temporal interests and enjoyments, even life itself, and to submit to any temporal inconvenience, even death itself; and all this willingly, cheerfully, and patiently, rather than disown their relation to Christ, and quit the profession of his truth and religion.
 
2.  That such as for secular interest, and the preservation of temporal life, do renounce their profession of Christ and his religion, they do not only greatly hazard their temporal life, but expose their eternal life to the greatest danger. He that findeth his life shall lose it.

Mt 10:40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

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Here in the close of the chapter, our blessed Saviour encourages his apostles to faithfulness in their office, by assuring them that he should reckon and esteem all the kindness shown to them as done unto himself:  and to encourage the world to be kind to his disciples and ministers, he assures them that even a cup of cold water should meet with a liberal reward.  How cold is their charity who deny a cup of cold water to the ministers and disciples of Christ!
 
Learn, 1. That there is some special and eminent reward due to the faithful prophets of God above other men.
 
2. That he that shall entertain a prophet and do any good office for him, under that name, that is, for his office sake, shall be partaker of that reward.
 
3. That the least office of love and respect, of kindness and charity, which we show to any of the ministers or members of Jesus Christ for his sake, Christ accounts it as done unto himself, and it shall be rewarded by himself.

Mt 11:1 ¶ And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.

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Our blessed Saviour having sent forth his twelve apostles in the foregoing chapter, to plant and progagate the gospel, we find him, in this chapter, following them himself in that great and necessary work;  He departed to teach and to preach in their cities.  Christ, the great Bishop and Shepherd of souls, sent not forth the apostles as his curates, to labour and sweat in the vineyard, whilst he took his ease at home; but he followed them himself:  his word of command to them was, Praite sequar; Go ye before, I will follow after.
 
Note, 1. That preaching of the gospel is a great and necessary work, incumbent upon all the ministers of Christ, let their dignity and pre-eminence in the church be what it will.  None of the servants are above their Lord.
 
2. That if there be a distinction betwixt teaching and preaching, as some apprehend, they are both the work of Christ's ministers, who are obliged from their master's example to perform both: teaching is in order to the conversion of sinners, and preaching in order to the edification of saints.

Mt 11:2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,

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It was not for John's information that he sent his disciples to Jesus, but for their satisfaction; that he was the true and promised Messiah; John was assured of it himself by a sign from heaven at our Saviour's baptism, Mt 3:17.  But John's disciples out of great zeal to him their master, envied Christ himself, and were unwilling to believe any person greater than their master, (Archbishop Tillotson, vol.5) therefore John, out of a pious design to confirm his disciples in the belief of Jesus being the true Messias, sends them to our Saviour, to hear the doctrine which he taught, and to see the miracles which he wrought.
 
Learn hence, What a pious desire there is in such as know Christ experimentally themselves, to bring all that belong to them to a saving acquaintance with him. Archbp. Tillotson, Vol. V.

Mt 11:3 And said unto him, Art thou he that should come, or do we look for another?

Mt 11:4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:

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Observe here, 1. The way and means which our Saviour takes for the conviction and satisfaction of John's disciples, that he was the true Messias; he appeals to the miracles wrought by himself, and submits the miracles wrought by him to the judgment of their senses;  Go and shew John the miracles which you hear and see.
 
Observe, 2. The miracles themselves.  The blind receive their sight, the lame walk, the deaf hear, &c.  Christ was all this in a literal sense, and in a mystical sense also; he was an eye of understanding to the ignorant, a foot of power to the weak:  he opened an ear in deaf hearts, to receive the word of life:  and the poor are evangelized, that is, turned into the spirit and temper of it; the gospel; the rich hear the gospel, but the poor receives, that is, they feel the powerful impressions of it:  as we say, such an one is Italianized, when his carriage is such as if he were a natural Italian. The passive verb enagzelizonrai denotes, non actum predicationis, sed effectum evangelii pradicati; the good effect which the gospel had upon the hearts and lives of the poor, transforming them into the likeness of itself.
 
Learn, It is a blessed thing, when the preaching of the gospel has such a powerful influence upon the minds of men, that the temper of their minds and the actions of their lives are a willing transcript of the spirit and temper of the holy Jesus.
 
Note, That as it was prophesied of the Messias, that he should preach the gospel to the poor, Isa 61:1. accordingly they were the poor whom Christ preached unto; for the Pharisees and Rabbies neglected them as the people of the earth, Joh 7:49.  And Grotius says, that they had a proverb, That the Spirit of God never rests but upon a rich man. Besides the Pharisees and Rabbies doctrines, which they preached, were vain traditions, allegorical interpretations, and cabalistical deductions, which transcended the capacities of the vulgar, so that they could profit very little by repairing to their schools, and by hearing their interpretations of the law; and therefore our Saviour, in the close of this chapter, calls the people off from them to learn of him, Come unto me, &c. Mt 11:28

Mt 11:6 And blessed is he, whosoever shall not be offended in me.

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Our Saviour here, by pronouncing them  blessed that are not offended in him, doth intimate the misery of those who stumble at him, and to whom he is the rock of offence.  Some are offended at the poverty of his person, others at the sublimity and sanctity of his doctrine.  Some are offended at his cross, others are offended at his free grace:  but such as, instead of being offended at Christ, believe in him, and bottom their expectations of heaven and salvation upon him, are in a happy and blessed condition:  Blessed is he that shall not be offended in me.

Mt 11:7 ¶ And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?

Mt 11:8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.

Mt 11:9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

Mt 11:10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

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Our Saviour having given satisfaction to John's disciples, next enters upon a large commendation of John himself.
 
Where observe, 1. The persons whom he commended him before; not John's own disciples, for they had too high an opinion of their master already, and were so much addicted to John that they envied Christ for his sake:  Behold baptizeth, and all men came unto him. Joh 3:26 It was a great eve-sore that Christ had more hearers and followers than John; therefore not before John's disciples, but before the multitude; Christ commends John; for as John's disciples had too high, so this multitude had too low an opinion of him, possibly because of his imprisonment and sufferings.  There was a time when the people had high thoughts of John, but now they undervalued him.
 
Learn thence, The great uncertainty of popular applause; the people contemn today whom they admired yesterday; he who today is cried up, tomorrow is trodden down.  The word and the ministers are the same; but this proceeds from the fickleness and inconstancy of the people: nothing is so mutable as the mind of man, nothing is so variable as the opinion of the multitude.
 
Observe, 2. The time when our Saviour thus commended John; not in the time of his prosperity and greatness, when the people flocked after him, and Herod got him to court and reverenced him; but when the giddy multitude had forsaken him, and he was fallen into disgrace at court, and had preached himself into a prison:  now Christ vindicates his innocency, and maintains his honour, proclaims his worth, and tells the people that the world was not worthy of such a preacher as John was.
 
Learn thence, That Christ will stand by, and stick fast to, his faithful ministers, when all the world forsake them.  Let the world slight and despise them at their pleasure, yet Christ will maintain their honour, and support their cause; as they bear a faithful witness to Christ, so Christ will bear witness to their faithfulness for him.
 
Observe, 3. The commendation itself.  Our Saviour commends John
 
1. For his constancy; he was not a reed shaken with the wind; that is, a man of an unstable unsettled judgment,  but fixed and steadfast.
 
2.  For his sobriety and high measures of mortification; he was no delicate, voluptuous person, but grave, sober, and severe; he was mortified to the glory and honour, to the ease and pleasures of the world, John wrought no miracles; but his holy conversation was as effectual as miracles, to prevail with the people.
 
3. For his humility; he might have been what he would, the pople were ready to cry him up for a Messiah, the Christ of God; but John's lowly spirit refuses all; He confessed and denied not, saying, I am not the Christ, but a poor minister of his, willing, but not worthy to do him service.  This will commend our minstry to the consciences of our people, when we seek not our own glory, but the glory of Christ.
 
4.  Our Saviour commends John for his clear preaching and revealing of Christ to the people.  He was more than a prophet, Joh 11:9 because he pointed out Christ more clearly and fully than any before him.  The ancient prophets saw Christ afar off; John beheld him face to face; he prophesied of him; he pointed at him, saying, This is he.
 
Whence learn, That the clearer any ministry is discovering of Christ, the more excellent it is.

Mt 11:11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

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Our Saviour having highly commended John in the foregoing verses, here sets bounds to the honours of his ministry, adding, That though John was greater than all the prophets that went before him, seeing more of Christ than all of them, yet he saw less than them that came after him. The meanest evangelical minister that preaches Christ to come, is to be preferred before all the old prophets, who prophesied of Christ to come.  That minister who sets forth the life, death, resurrection, and ascension of Jesus Christ, is greater in the kingdom of heaven, that is, has an higher office in the church , and a more excellent ministry, than all the prophets, yea, than John himself.
 
The excellency of a ministry consists in the light and clearness of it. Now though John's light did exceed all that went before him, yet he fell short of them that came after him; and thus he that was least in the kingdom of grace on earth, much more that is least in the kingdom of glory in heaven, was greater than John. Not that the meanest Christian, but the meanest evangelical prophet, or preacher of the Christian doctrine is greater than John; partly in respect of his doctrine, which is more spiritual and heavenly; partly in respect of his office, which as to preach Christ crucified and risen again; and partly in respect of divine assistance, for John did no miracle, but the apostles that succeed him went forth, the Lord working with them, and confirming the word with signs following.
 
Add to this, that the Holy Ghost fell not upon John, and he speaks not by any extraordinary inspiration of the Holy Spirit sent down from heaven, as the apostles did; thus he that was least in the kingdom of heaven was greater than John.

Mt 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

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Our Saviour goes on commending John's ministry from the great success of it:  it had that powerful influence upon the consciences of men, that no soldiers were ever more violent and eager in the storming and taking a strong hold, than John's hearers were in pursuing the kingdom of heaven.  Never any minister (before) discovered the Messiah and his kingdom so clearly as John did; and therefore never was there such zeal to press into the kingdom amongst any as the hearers of John had.
 
Learn hence, 1. That the clearer knowledge any people have of the worth and excellency of heaven the more will their zeal be inflamed in the pursuit of heaven.
 
2. That all that do intend and resolve for heaven must offer violence in the taking of it; none but the violent are victorious;  they take it by force.  Which words are both restrictive and promisive.  They are the violent, and none other that take it; and all the violent shall take it.  Though careless endeavours may prove abortive, vigorous prosecution shall not miscarry.
 
There is also another exposition of those words; The violent take the kingdom of heaven by force: that is, the publicans and sinners, and poorer sorts of people, who were looked upon by the scribes and pharisees as persons who had no right to the blessings of the Messiah; these, as violent invaders and bold intruders, embrace the gospel, and do as it were take it by force from the learned rabbies, who challenged the chiefest place in this kingdom:  and accordingly our Saviour tells them Mt 21:31.
 
The publicans and harlots go into the kingdom of God before you; for you believe not John coming to you in the way of righteousness, but the publicans and harlots believed him, when at the same time the Pharisees and lawyers rejected, &c. being not baptized of him.

Mt 11:13 For all the prophets and the law prophesied until John.

Mt 11:14 And if ye will receive it, this is Elias, which was for to come.

Mt 11:15 He that hath ears to hear, let him hear.

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Here is still a farther commendation of John.  The law and the prophets till the coming of John, did foretell the Messiah, but not so determinately, not so nearly, not so clearly as John did:  and accordingly, he was that Elias which Isaiah and Malachi foretold should be the barbinger and forerunner of Christ.  But why hath John the Baptist the name of Elias?  Possibly because they were alike zealous in the work of God; they were alike successful in that work, and they were alike persecuted for their work:  the one by Jezebel, the other by Herodias.

Mt 11:16 ¶ But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,

Mt 11:17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

Mt 11:18 For John came neither eating nor drinking, and they say, He hath a devil.

Mt 11:19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

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Our Saviour in these words describes the perverse humour of the Pharisees, whom nothing could allure to the embracing of the gospel, neither John's ministry nor Christ's.
 
This our Saviour sets forth two ways.
 
1.  Allegorically, Mt 11:16-17:1; 2:1 Properly, Mt 11:18-19.
 
By way of allegory, he compares them to sullen children, whom nothing would please, neither mirth nor mourning; if their fellows piped before them, they would not dance; if they sung mournful songs to them, they would not lament: that is, the Pharisees were of such a censorious and capricious humour, that God himself could not please them, though he used a variety of means and methods in order to that end.  Neither the delightful airs of mercy, nor the doleful ditties of judgment, could affect or move their hearts.
 
Next, our Lord, plainly interprets this allegory, by telling them, That John came to them neither eating nor drinking; that is, not so freely and plentifully as other men, being a very austere and mortified man, both in his diet and in his habit:  and all this was designed by God, that the austerity of his life, and severity of his doctrine might awaken the pharisees to repentance:  but instead of this, they censure him for having a devil, because he delighted in solitude, and avoided converse with men:  is either an angel or a devil, either a wild beast or a god.
 
John being of a free and familiar converse, not shunning the society of the worst of men, even of the Pharisees themselves, but complying with their customs, and accompanying with them in their sins; but the freedom of our Saviour's conversation displeased them as much as John's reservedness of temper; for they cry, Behold a man gluttonous.
 
Christ's affability towards sinners, they call approbation of their sins; and his sociable disposition, looseness and luxury.
 
Learn hence, 1. That the faithful and zealous ministers of God, let their temper and converse be what it will, cannot please the enemies of religion, and the haters of the power of godliness; neither John's austerity, nor Christ's familiarity, would gain upon the Pharisees.  It is our duty in the course after all their endeavours to please all, we shall please but very few; but if God and conscience be of the number of those few, we are safe and happy.
 
Observe, 2. That it has been the old policy of the devil, that he might hinder the success of the gospel, to fill the minds of persons with an invincible prejudice against the ministers and dispensers of the gospel.
 
Observe, 3. That after all the scandalous reproaches cast upon religion, and the ministers of it, such as are wisdom's children, wise and good men, will justify religion; that is, approve it in their judgments, honour it in their discourses, and adorn it in their lives. Wisdom is justified of her children.

Mt 11:20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:

Mt 11:21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

Mt 11:22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.


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Where observe, 1. The cities upbraided, Chorazin, Bethsaida, and Capernaum:  in their pulpits he daily preached, and those places were the theatres upon which his miracles were wrought; other cities onlyheard these saw; but where he preached most, he prevailed least; like some fishermen, he catched least in his own pond.
 
Observe, 2. What he upbraids them for; not for disrespect to his person, but disobedience to his doctrine; because they repented not. The great design of Christ both in the doctrine which he preached, and in the miracles which he wrought was to bring men to repentance; that is, to forsake their sins, and live well.
 
Observe, 3. Whom he upbraids them with; Tyre and Sidon, Sodom and Gomorrah, nations rude and barbarous, out of the pale of the church, ignorant of a Saviour, and of the ways to salvation by him.
 
Learn, that the higher a people rise under the means, the lower they fall if they miscarry.  They who have been nearest to conversion, and not yet converted, shall have the greatest condemnation when they are judged.  Capernaum's sentence shall exceed Sodom's for severity, because she exceeded Sodom in the enjoyment of means and mercy.  The case of those who are impenitent under the gospel, is of all others the most dangerous, and their damnation shall be heaviest and most severe. Sodom, the stain of mankind, a city soaked in the dregs of villainy: yet this hell upon earth shall have a milder hell at the last day of judgment, than unbelieving Capernaum, as the next verse informs us, Mt 11:23.

Mt 11:23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

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This city lying under greater guilt than the rest, Christ names it by itself, without the rest; nay he doth not only name it, but notify it, as being lifted up to heaven by signal favours and privileges, namely, Christ's presence, Christ's preaching and miracles.
 
Observe, 1. Capernaum's privileges enjoyed, though a poor obscure place in itself, yet she was by the person, ministry, and miracles of Christ, lifted up to heaven.
 
Learn thence, That gospel ordinances and church privileges enjoyed are a mighty honour and advancement to the poorest persons and obscurest places.
 
Observe, 2. An heavy doom denounced,  Thou shalt be brought down to hell:  that is, thy condition shall be as sad as that of the worst of men, for thy non-proficiency under the means enjoyed.
 
Learn thence, That gospel-ordinances and church-privileges enjoyed but not improved, provoke Almighty God to inflict the sorest of judgment upon a people.  Thou, Capernaum, which art exalted to heaven, shall be brought down to hell.

Mt 11:24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

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Observe here, 1. That there shall be a day of judgment.
 
2. That in the day of judgment some sinners shall fare worse than others.  There are degrees of punishment among the damned.
 
3. That the worst of heathens, who never heard of a Saviour, nor ever had an offer of salvation by him, shall fare better in the day of judgment than those that continue impenitent under the gospel.  Christ here avouches, that Capernaum's sentence shall exceed Sodom's for severity.

Mt 11:25 ¶ At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Mt 11:26 Even so, Father: for so it seemed good in thy sight.

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In these verses our Saviour glorifies his Father for the wise and free dispensation of his gospel-grace to the meanest and most ignorant; whilst the great and learned men of the world undervalued and despised it.
 
By wise and  prudent, Christ means worldy-wise men, particularly scribes and pharisees from whom God in judgment did hide the mysteries of the gospel, and said ye shall not see; because they had closed their eyes, and said, ye shall not see.
 
By babes, understand such as are at the greatest distance in natural consideration from a capacity for such rich and heavenly manifestations.  By hiding these things from the wise and prudent, we are not to understand God's putting darkness into them, but his leaving them to their own darkness, or denying them that light which they had no desire to see; plainly intimating, that God judicially hides the mysteries of heavenly wisdom from worldy wise men.
 
Learn, 1. That till God reveals himself, his nature and will, no man can know either what he is, or what he requires; Thou hast revealed.
 
2. That the wise men of the world have in all ages despised the mysteries of the gospel, and therefore been judicially given up by God to their own wilfull blindness; Thou hast hid these things from the wise and prudent.
 
3. That the most ignorant and most humble, not the most learned, if proud, do stand ready to receive and embrace the gospel revelation: thou hast revealed them unto babes.
 
4.  That this is no less pleasing to Christ, than it is the pleasure of the Father; Even so, Father, as it seemed good in thy sight. As if Christ had said, Father, thy election and choice pleaseth me, as being the choice and good pleasure of thy wisdom.

Mt 11:27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

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In this verse our Saviour opens his commission, and declares, 1. His authority; that all power is committed to him, as a Mediator from God the Father.
 
2. His office; to reveal his Father's mind and will to a lost world.  No man knoweth the Father, but the Son; that is the essence and nature of the Father, the will and counsel of the Father, only as the Son reveals them.
 
Learn, That all our saving knowledge of God is in and through Jesus Christ; he, as the great Prophet of the church, reveals the mind and will of God unto us for our salvation; and no saving knowledge without him.

Mt 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.

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Here we have a sweet invitation, backed with a gracious encouragement: Christ invites such as are weary of the burden of sin, of the slavery of Satan, of the yoke of the ceremonial law, to come unto him for rest and ease; and as an encouragement assures them, that upon their coming to him they shall find rest.
 
Learn, 1. That sin is the soul's laborious burden;  Come unto me, all ye that labour.  Labouring supposes a burden to be laboured under; this burden is sin's guilt.
 
2. That such as come to Christ for rest must be ladden sinners.
 
3.  That ladden sinners not only may but ought to come to Christ for rest; they may come, because invited; they ought to come, because commanded.
 
4. That the laden sinner, upon his coming, shall find rest.  Come, &c.
 
Note here, That to come unto Christ in the phrase of the New Testament is to believe in him, and to become one of his disciples. He that cometh unto me shall not hunger, he that believteh on me shall not thirst. Joh 6:1

Mt 11:29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

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Here note, That the phrase of  take the yoke is judaical; the Jewish doctors spake frequently of the yoke of the law; the yoke of the commandments:  and the ceremonies imposed upon the Jews are called a yoke, Ac 15:1
 
Now as Moses had a yoke, so had Christ.
 
Accordingly, observe, 1. Christ's disciples must wear Christ's yoke. This yoke is twofold; a yoke of instruction; and a yoke of affliction; Christ's law is a yoke of instruction; it instructs; it restrains our natural inclinations, it curbs our sensual appetites; it is a yoke to corrupt nature; this yoke Christ calls his yoke, Take my yoke upon you:  1. Because he, as a Lord, lays it upon our necks.
 
2.  Because he, as a servant, bore it upon his own neck first, before he laid it upon ours.
 
Observe, 2. That the way and manner how to bear Christ's yoke must be learnt of Christ himself.  Take my yoke upon you, and learn of me; that is, learn of me, both what to bear, and how to bear.
 
Observe, 3. That Christ's humility and lowly-mindedness, is a great encouragement to Christians to come unto him, and learn of him, both how to obey his commands, and how to suffer his will and pleasure. Learn of me, for I am meek.

Mt 11:30 For my yoke is easy, and my burden is light.

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Observe here, 1. Christ's authority and greatness; he has power to impose a yoke, and inflict a burden.   My yoke; my burden.
 
2. His clemency and goodness, is imposing an easy yoke, and a light burden.  My yoke is easy, my burden is light:  that is, my service is good and gainful, profitable and useful; not only tolerable but delightful; and as is my yoke such is my burden:  The burden of my cross, both light, not absolutely, but comparatively; the weight of my cross is not comparable with the glory of my crown.
 
Learn, That the service of Christ, though hard and intolerable to corrupt nature, yet is a most desirable and delightful service to grace, or renewed nature; Christ's service is easy to a spiritual mind.
 
1. It is easy, as it is a rational service; consonant to right reason, though contradictory to depraved nature.
 
2. Easy as it is a spiritual service; delightful to a spiritual mind.
 
3. Easy, as it is an assisted service; considering that we work not in our own strength, but in God's.
 
4. Easy, when once it is an accustomed service; though hard to beginners, it is easy to progressors; the further we walk, the sweeter is our way.
 
5. Easy, as it is the most gainful service; having the assurance of an eternal weight of glory, as the reward of our obedience.
 
Well therefore might our holy Lord say to his followers; My yoke is easy, and my burden is light.

Mt 12:1 ¶ At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

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Observe here, The poor estate and low condition of Christ's own disciples in this world; they wanted bread, and are forced to pluck the ears of corn to satisfy their hunger.  God sometimes suffers his dearest children in this world to fall in to straits, and to taste of want, for the trial of their faith, and dependance upon his power and providence.

Mt 12:2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

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Observe here, 1. The persons finding fault with this action of the disciples, the Pharisees; many of whom accompanied our Saviour, not out of any good intentions, but only with a design to cavil at, and quarrel with, everything that either Christ or is disciples said or did.
 
Observe, 2. The action which they found fault with:   The disciples plucking off the ears of corn on the sabbath-day.
 
Where note, It is not theft which the disciples are accused of by the Pharisees! for to take, in our necessity, so much of our neighbour's goods, as we may reasonably suppose that if he were present, and knew our circumstances, he would give us, is no theft:  but it was a servile labour on the sabbath, in gathering the corn, that the Pharisees scrupled; plucking the ears was looked upon as a sort of reaping.
 
Learn thence, How zealous hypocrites are for the lesser things of the law, whilst they neglect the weightier; and how superstitiously addicted to the outward ceremonies, placing all holiness in the observation of them.

Mt 12:3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

Mt 12:4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?

Mt 12:5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?

Mt 12:6 But I say unto you, That in this place is one greater than the temple.

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1.  From David's example:  necessity freed him from fault in eating the consecrated bread, which none but the priest might lawfully eat; for in cases of necessity, a ceremonial precept must give place to a moral duty:  works of mercy and necessity, for preserving our lives, and the better fitting us for sabbath-services, are certainly lawful on the sabbath-day.
 
2. From the example of the priests in the temple who upon the sabbath do break the outward rest of the day, by killing their sacrifices, and many other acts of bodily labour, which would be accounted sabbath-profanation, did not the service of the temple require and justify it.
 
Now, saith our Saviour, if the temple-service can justify labour on the sabbath, I am greater than the temple, and my authority and service can justify what my disciples have done.
 
From the whole we learn, That acts of mercy, which tend to fit us for works of piety, not only may, but ought to be, done on the sabbath-day.

Mt 12:7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

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Learn hence, That the law of mercy is much more excellent than the law of ceremonies; and where both cannot be observed, the less must give place to the greater.  God never intended that the ceremonies of his service in the first table, should hinder works of mercy prescribed in the second table.  All God's commands are for man's good.  Where both cannot be obeyed, he will have the moral duty performed, and the ceremonial service omitted:   he will have mercy and not sacrifice: that is, he will have mercy rather than sacrifice, where both cannot be had.

Mt 12:8 For the Son of man is Lord even of the sabbath day.

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As if Christ had said, "I, who am Lord of the sabbath, declare to you, that I have a power to dispense with the observation of it:  and it is my will that the sabbath, which was appointed for man, should yield to man's safety and welfare."  Christ the Son of man was really the son of God; and as such had power over the sabbath to dispense with it, yea, to abrogate and change it, at his pleasure.

Mt 12:9 And when he was departed thence, he went into their synagogue:

Mt 12:10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.

Mt 12:11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?

Mt 12:12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.

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Here we have another dispute betwixt our Saviour and the Pharisees concerning the sabbath; whether it be a breach of that day, mercifully to heal a person having a withered hand?  Christ confutes them from their own practice, telling the Pharisees, that they themselves judged it lawful to help out a sheep, or an ox, if fallen into a pit on that day:  how much more ought the life of a man to be preferred!
 
Here we may remark, how inveterate a malice the Pharisees had against our Saviour:  when they could find no crime to charge him with, they blame him for working a merciful and miraculous cure upon the sabbath-day.  When envy and malice (which are evermore quick-sighted) can find no occasion of quarrel, they will invent one, against the innocent.

Mt 12:13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

Mt 12:14 ¶ Then the Pharisees went out, and held a council against him, how they might destroy him.

Mt 12:15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;

Mt 12:16 And charged them that they should not make him known:

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Observe, 1. The merciful and miraculous cure wrought by our Saviour's power upon the impotent man:   he said unto him, Stretch out thine hand, and his hand was restored.
 
Observe, 2. What a contrary effect this cure had upon the Pharisees; instead of convincing them, they conspire against him:  Christ's enemies, when arguments fail, fall to violence.
 
Observe, 3. The prudent means which our Saviour uses for his own preservation, he withdrew himself.  Christ's example teaches his ministers their duty; to avoid the hands of persecutors, and prudently to preserve their lives unless when their sufferings are like to do more good than their lives.
 
Observe, 4. The great humility of Christ in concealing his own praises; he had no ambition that the fame of his miracles should be spread abroad, for he sought not his own glory; neither would he by the noise of his miracles enrage the Pharisees against him to take away his life; knowing that his time was not yet come, and he had much work to do before his death.

Mt 12:17 That it might be fulfilled which was spoken by Esaias the prophet, saying,

Mt 12:18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.

Mt 12:19 He shall not strive, nor cry; neither shall any man hear his voice in the streets.

Mt 12:20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

Mt 12:21 And in his name shall the Gentiles trust.

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That is, our blessed Saviour did those good acts before spoken of, that it might appear that he was the true Messias prophesied of by Isaias the prophet, Isa 42:1-2.  Behold my servant whom I have set apart for accomplishing the work of salvation for a lost world; he by the fulness of my Spirit shall teach the nations the way of truth and righteousness; he shall not subdue men by force and violence, but, as the Prince of Peace, shall deal gently with the weak, and cherish the least measures of grace, and degrees of goodness.
 
Observe here, 1. A description of Christ as a Mediator; he is God the Father's Servant, employed in the most noble service, namely, of instructing and saving a lost world.
 
Observe, 2. With what meekness and gentleness Christ sets up his spiritual kingdom in the world; he doth not with noise and clamour, with force and violence, subdue and conquer; but with meekness and gentleness gains person's consent to his government and authority.
 
Observe, 3. The gentle carriage of Christ in treating those of infirmer grace; he doth and will graciously preserve and tenderly cherish the smallest beginnings, the weakest measures, and the lowest degrees, of sincere grace, which he observes in any of is children and people.  By the bruised reed and smoking flax, understand such as are broken with the sense of sin, such as are weak in faith, such as are so much overpowered by corruption, that they do rather smoke than burn or shine; such as are thus low and mean in spirituals, Christ will not break with his power, not quench with his rebukes, till he has perfected their conversion, and their weak grace is become victorious.

Mt 12:22 ¶ Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.

Mt 12:23 And all the people were amazed, and said, Is not this the son of David?

Mt 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.


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As a farther instance of Christ's miraculous power, he healeth one whom the devil had cast into a disease which deprived him both of speech and sight:  at this miracle the multitude wonder, saying,  Is not this the son of David? that is, the promised Messias.  The Pharisees hearing this, with great bitterness and contempt said, This fellow casteth out devils by Beelzebub the prince of devils.
 
Observe from hence, How obstinacy and malice will make man misconstrue the actions of the most holy and innocent; Christ casteth out devils, say the Pharisees, by the help of the devil.  There never was any person so good, nor any action so gracious, but they have been subject both to censure and misconstructions.  The best way is to square our actions by the right rule of justice and charity, and then let the world pass their censures at their pleasure.  When the holy and innocent Jesus was thus assaulted, what wonder is it if we his sinful servants be branded on all sides by reviling tongues!  Why should we expect better treatment than the Son of God.

Mt 12:25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:

Mt 12:26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?

Mt 12:27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.

Mt 12:28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

Mt 12:29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

Mt 12:30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.

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Our blessed Saviour, to clear his innocence, and to convince the Pharisees of the unreasonableness of this their calumny and false accusations, offers several arguments to their consideration.
 
1. That it was very unlikely that Satan should lend him this power to use it against himself.  As Satan has a kingdom, so he has wit enough to preserve his kingdom, and will do nothing to weaken his own interest.  Now if I have received my power from Satan for destroying him and his kingdom, then is Satan divided against himself.
 
2. Our Saviour tells them, they might with as much reason attribute all miracles to the devil, as those that were wrought by him.  There were certain Jews among themselves, who cast out devils in the name of the God of Abaraham, Isaac, and Jacob; Christ asks the Pharisees, by what power these their children cast them out?
 
They acknowledged that those did it by the power of God; and there was no cause but their malice, why they should not acknowledge that what he did was by the  Spirit of God, then the kingdom of God is come unto you: that is, the Messias is come, because he wrought these miracles to prove that he was the Messias.
 
3. Another argument to prove that the miracles which Christ wrought were by the power of God, and not by the help of Satan, is this:  The devil is very strong and powerful, and there is no power but God's only that is stronger than his:  Now, says Christ, If I were not assisted by a divine power, I could never cast out this strong man, who reigns in the world as in his house:  it must be a stronger than the strong man that shall bind Satan:  and who is he but the God of strength?

Mt 12:31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.

Mt 12:32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.


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Observe, 1. How our Saviour makes a difference betwixt speaking against the Son of man, and speaking against the Holy Ghost.  By  speaking against the Son of man, is meant all those reproaches that were cast upon our Saviour's person as Man, without reflecting upon his divine power as God, which he testified by his miracles.  Such were their reproaching him with the meanness of his birth, their censuring him for a Wine-bibber and a Glutton, and the like.  But by speaking against the Holy Ghost, is meant, their blaspheming and reproaching that divine power whereby he wrought his miracles; which was an immediate reflection upon the Holy Spirit, and a blaspheming of him.
 
Observe, 2. The nature of this sin of speaking against the Holy Ghost: it consisteth in this, that the Pharisees seeing our Saviour work miracles, and cast out devils by the Spirit of God, contrary to the conviction of their own minds, they maliciously ascribed his miracles to the power of the devil, charging him to be a sorcerer and a magician, and to have a familiar spirit, by whose help he did those mighty works; when in truth he did them by the Spirit of God.
 
Observe, 3. That this sin above all others is called unpardonable, of such blasphemers of the Holy Spirit, is not only dangerous, but desperate; because they resist their last remedy, and ooppose the best means for their conviction.  What can God do more to convince a man that Jesus Christ is the true Messiah, than to work miracles for that purpose?  Now they will say it is not God that works them, but the devil; as if Satan would conspire against himself, and seek the ruin of his own kingdom; there is no way left to convince such persons, but they must and will continue in their opposition to truth, to their inevitable condemnation.

Mt 12:33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.


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These words may either refer to the Pharisees, or to Christ himself.
 
If to the Pharisees, the sense is, You hypocritical Pharisees show yourselves what you are by our words and actions, even as the fruit showeth what the tree is.
 
If they refer to Christ, then they are an appeal to the Pharisees themselves, to judge of our Saviour and his doctrine by the miracles which he wrought.
 
If he wrought by the devil, his works would be as bad as the devil's; but if his works were good, they must own them to be wrought by the power of God.
 
The expression implies, that a man may be known by his actions, as a tree may be known by his fruit; yet not by a single action, but by a series of actions; not by a particular act, but by our general course.

Mt 12:34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

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Note here, 1. The fervency and zeal of our Saviour's spirit in the compellation given to the Pharisees:  he calls them a  generation of vipers:  intimating that they were a venomous and dangerous sort of men.
 
Learn hence, That it is not always railing and indiscreet zeal to call wicked men by such names as their sin deserves.
 
Observe farther, From our Saviour's saying, that out of the abundance of the heart the mouth speaketh; that the heart is the fountain both of words and actions:  according as the heart is, so is the current of men's words and actions, either good or evil.

Mt 12:35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.

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Observe here, A double treasure discovered in the heart of man.
 
1. An evil treasure of sin and corruption, both natural and acquired, from whence proceed evil things.  Now this is called a  treasure, not for the preciousness of it, but for the abundance of it; a little doth not make a treasure:  and also for the continuance of the life, yet doth the heart continue full; nature may be drawn low in this life, by sanctifying grace, but it never can be drawn dry.
 
2. Here is a good treasure of grace discovered in a sanctified and renewed man; which is the source and spring from whence all gracious actions do proceed and flow.  For as the heart of man by nature is the fountain from whence all sin springs, so the heart renewed by grace is the source and spring from whence all gracious actions do proceed and flow.

Mt 12:36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

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 I say unto you; I, that have always been in my Father's bosom, and fully know his mind; I, that am constituted Judge of quick and dead, and understand the rule of judgment; I, even I, do assure you that every word that has no tendency to promote the glory of God, or some way the good of others, will fall under censure at the great day, without an intervening repentance.
 
Note here, That there are two sorts of words for which we must be judged; sinful words, and idle words.
 
Sinful words are blasphemous words, censorious words, lying and slandering words.
 
Idle words are such as savour nothing of wisdom and piety; that have no tendency to make men either wiser or better:  how light soever men make of their words now, yet in God's balance another day they will be found to weigh very heavy.
 
What a bridle should this text be to extravagant tongues!  Let your speech be always seasoned with salt Col 4:6 that is, with wisdom, for our words may mischief others a long time after they are spoken.
 
How many years may a frothy or a filthy word, a profane scoff, an atheistical jest, stick in the minds of them that hear it, after the tongue that spake it is dead!
 
A word spoken is physically transient, but morally permanent.

Mt 12:37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

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Observe here, The argument which our Saviour uses to move us to watchfulness over our words:  by our words we shall be justified; not meritoriously, but declaratively:  good words declare goodness in ourselves, and we shall be declared good to others by our words, if our words and actions do correspond and agree with one another.
 
  Death and life are in the power of the tongue; that is, according to the right or wrong using of the tongue, we may judge and gather whether men are dead or alive as to God; and bound for heaven or hell.
 
Doubtless justification or condemnation will pass upon men at the day of judgment, according to the state of the person, and frame of the heart; now our words will justify or condemn us in that day, as evidences of the state and frame of the soul.  We used to say, such witnesses hanged a man; that is, the evidence they gave cast and condemned him.
 
O think of this seriously:  if words evidence the state of thy soul, what a hellish state must thy soul be in, who hast inured thyself to the language of hell, to oaths and curses; sins whereby the devil cheats men more than by any sins whatsoever!  They are damned for them, yet get nothing by them, neither profit nor pleasure.

Mt 12:38 ¶ Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.

Mt 12:39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:

Mt 12:40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.

Mt 12:41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

Mt 12:42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

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Observe here, 1. The request which the Pharisees make to Christ; Master, we would see a sign from thee.  But had not Christ showed them signs enough already?  What were all the miracles wrought in their sight, but convincing signs that he was the true Messias?  But infidelity mixed with obstinacy is never satisfied.
 
Observe, 2. Our Saviour's answer to the Pharisees' request:  he tells them that they should have one sign more, to wit, that of his resurrection from the dead:  For as Jonas lay buried three days in the whale's belly, and was then wonderfully restored, so should (and did) our Saviour continue in the grave again.
 
Observe, 3. How Christ declares the inexcusableness of their state, who would not be convinced by the former miracles he had wrought that he was the true Messiah; nor yet be brought to believe in him by this last sign or miracle of his resurrection.
 
The Ninevites shall condemn the Pharisees, they repented at the preaching of Jonas; but these would not be convinced by the preaching and miracles of Jesus.
 
The queen of Sheba, who also came from the south to hear and admire the wisdom of Solomon, shall rise up in judgment against those that reject Christ, who is the Wisdom of the Father; and the doctrine delivered by him, which was the power of God, and the wisdom of God.
 
Learn, That the sins of infidelity and impenitency are exceedingly heightened, and their guilt aggravated, from the means afforded by God to bring a people to faith and obedience.  The sin of the Pharisees in rejecting Christ's miracles and ministry, was by far greater than that of the Ninevites, had they rejected Jonah's message and ministry sent by God amongst them.

Mt 12:43  When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

Mt 12:44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.

Mt 12:45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

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The design and scope of this parable is to show that the Pharisees, by rejecting the gospel and refusing to believe in Christ, were in a seven-fold worse condition than if the gospel had never been preached to them, and a Saviour had never come among them; because by our Saviour's ministry satan was in some sort cast out:  but for rejecting Christ and his grace, satan had got a seven-fold stronger possession of them now than before.
 
From this parable, learn, 1. Thatsatan is an unclean spirit; he has lost his original purity, his holy nature, in which he was created, and is become universally filthy and unclean nature.  Nay, he is a perfect enemy to purity and holiness, maligning all that love it, and would promote it.
 
2. That satan is a restless and unquiet spirit; being cast out of heaven, he can rest nowhere; when he is either gone out of a man through policy, or cast out of a man by power, he has no content  or satisfaction, till he returns into a filthy heart, where he delights to be as the swine in miry places.
 
3. That wicked and profane sinners have this unclean spirit dwelling in them:  their hearts are satan's house and habitation; and the lusts of pride and unbelief, malice and revenge, envy and hypocrisy, these are the garnishings of satan's house.  Man's heart was God's house by creation, it is now Satan's by usurpation and judiciary tradition.
 
4.  That satan by the preaching of the gospel may seem to go out of persons, and they become sober and civilized; yet may he return to his old habitation,  and the last end of that man may be worse than the  beginning.

Mt 12:46 ¶ While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

Mt 12:47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

Mt 12:48 But he answered and said unto him that told him, Who is my mother? and who are my brethren?

Mt 12:49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!

Mt 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

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Observe here, 1. The verity of Christ's human nature; he had affinity and consanguinity with men, persons near in blood to him, called his brethren, that is, his cousin-germans.
 
2. That the holy virgin herself was not wholly free from failings and infirmities; for here she does untimely and unseasonably interrupt our Saviour when preaching to the people, and employed about his Father's business.
 
3. That Christ did not neglect his holy mother, nor disregard his near relations; only showed that he preferred his Father's service before them.
 
Learn, 4. How dear believers are to Jesus Christ; he prefers his spiritual kindred before his natural.  Alliance in faith, and spiritual relation to Christ, is much nearer and dearer than alliance by blood: to bear Christ in the heart is much better than to bear him in the womb.
 
Blessed be God, this greatest privilege is not denied to us even now: though see Christ we cannot, yet love him we may; his bodily presence cannot be enjoyed by us, but his spiritual presence is not denied us. Though Christ be not ours, in house, in arms, in affinity, in consanguinity, yet in heart, in faith, in love, in service, he is or may be ours.
 
Verily, spiritual regeneration brings men into a more honourable relation to Christ than natural generation ever did.  Whosoever shall do the will of my Father, he is my brother, and sister, and mother.

Mt 13:1 ¶  The same day went Jesus out of the house, and sat by the sea side.

Mt 13:2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

Mt 13:3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;


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The foregoing chapter gave us an account of an awakening sermon preached by our Saviour to the Pharisees.  In this chapter we are acquainted with the continuance of his preaching to the multitude, where three things are observable,
 
1. Our Lord's assiduity and unwearied diligence in preaching of the gospel; for this sermon was made the same day with that in the former chapter, ver. 1.  The same day went Jesus out, and sat by the sea-side. A good pattern for the preachers of the gospel to follow.  How ashamed may we be to preach once a week, when our Lord preached twice a day!
 
Observe, 2. The place our Lord preached in, a ship, no unmeet place to preach in.  It is not the place that sanctifies the ordinance, but the ordinance that sanctifies the place.
 
Observe, 3. The manner of our Lord's preaching; It was by parables and similitudes; which was an ancient way of instruction among the Jews, and a very convincing way; at once working upon men's minds, memories, and affections; making the mind attentive, the memory retentive, and the auditors inquisitive after the interpretation of the parable.
 
Some are of opinion that our Saviour's parables were suited to his hearers' employments, some of whom being husbandmen, he resembles his doctrine to seed sown in the field; for thus he speaks:
 
  Behold a sower went forth to sow: Mt 13:1-9

Mt 13:4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:

Mt 13:5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:

Mt 13:6 And when the sun was up, they were scorched; and because they had no root, they withered away.

Mt 13:7 And some fell among thorns; and the thorns sprung up, and choked them:

Mt 13:8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.

Mt 13:9 Who hath ears to hear, let him hear.


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The scope of this parable is to shew, that there are four several sorts of hearers of the word, and but one sort only that hear to a saving advantage:  also to shew us the cause of the different success of the word preached.
 
Here observe, 1. The sowers, Christ and his apostles, he the prime and principal sower, they the secondary and subordinate seedsmen.  Christ sows his own field, his ministers sow his field; he sows his own seed, they sow his seed.  Woe unto us, if we sow our own seed and not Christ's.
 
Observe, 2. The seed sown, the word of God.  Fabulous legends, and unwritten traditions, which the seedsmen of the church of Rome sow, these are not seed, but chaff; or their own seed, not Christ's.  Our Lord's field must be sown with his own seed, not with mixed grain.
 
Learn, 1. That the word of God preached is like seed sown in the furrows of the field.  As seed has a fructifying virtue in it, by which it increases and brings forth more of its own kind; so has the word of God a quickening power, to regenerate and make alive dead souls.
 
Learn, 2. That the seed of the word, doth not thrive in all grounds alike, so neither doth the word fructify alike in the hearts of men. There is a difference both from the nature of the soil, and from the influence of the Spirit.
 
Learn, 3. That the cause of the word's unfruitfulness is very different, and not the same in all:  in some it is the policy of Satan, that bird of prey, which follows God's plough, and steals away the precious seed.
 
In others, it is a hard heart of unbelief; in others, the cares of the world, like thorns, choke the word, overgrow the good seed, draw away the moisture of the earth, and the heart of the soul, and hinder the influences of the sun.  The far greater part of hearers are fruitless and unprofitable hearers.
 
Learn, 4. That the best ground doth not bring forth fruit alike; some good ground brings forth more, and some less;  some thirty, some sixty, and some an hundred-fold.
 
In like manner a person may be a profitable hearer of the word, although he doth not bring forth so great a proportion of fruit as others, provided he brings forth as much as he can.

Mt 13:10 And the disciples came, and said unto him, Why speakest thou unto them in parables?

Mt 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

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Here we have the disciples' question, and our Saviour's answer.
 
Their question is,  Why speakest thou to the people in parables which they do not understand?  They cannot see the soul of thy meaning, through the body of thy parables.
 
Christ answers, "To you, my disciples, and such as you are, who love the truth, and desire to obey it, the Spirit gives you an affective, operative, and experimental knowledge, not barely to know these things, but to believe them, and feel the power of them in and upon your own hearts; but the generality of hearers do satisfy and content themselves with a bare notional knowledge of what they hear; a parable therefore is well enough for them."
 
Learn, 1. That the doctrines of the gospel are mysterious.
 
2. That it is a matchless and invaluable privilege, practically and savingly to understand and know gospel mysteries.
 
3. That this privilege all are not sharers in or partakers of, but only those to whom it is given, Unto you it is given to know the mysteries of the kingdom, but to them it is not given.

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My Thoughts

Jesus is God's gift to the world, the Holy Spirit is God's gift to His children.
All anyone has to do is accept the free gift that God has given to us, by accepting Jesus as Lord and Savior of our life, and God's Holy Spirit will be given to us to guide us and to lead us into all understanding.
Without Jesus, we can not have the Holy Spirit

Mt 13:12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

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That is, whosoever improves the measures of grace received, shall obtain farther measures and degrees of it:   But from him that doth not improve what he has already received, shall be taken away that which to himself or others he seemed to have, his common gifts and moral endowments.
 
Learn, That where there are beginnings of true grace, and a right and wise improvement of it, God will make rich additions or more grace to the present stock which we have received.

Mt 13:13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

Mt 13:14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

Mt 13:15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

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These words of our blessed Saviour, as I conceive, have a peculiar reference and relation to the Pharisees, who attended upon Christ's ministry, not with an honest simplicity of mind, to be instructed by it, but to carp and cavil at it.  Our Saviour tells them, he had formerly spoken things very plainly and clearly to them, and also wrought miracles before them, to convince them of the divinity of his person and of the verity of his doctrine:  but they would not believe either his person or his doctrine to be from God; and therefore he would now speak to them in dark parables, that they may be judicially blinded; they sinfully shut their eyes against the clearest light, and said they would not see; and now Christ closes their eyes judicially, and says they shall not see.
 
Learn hence, To acknowledge the divine justice, which speaks darkly to them that despise the light:  such who see and yet see not, they shall see the shell but not the kernel; they shall hear the parable, but not understand the spiritual sense and meaning of it.  When wilful blindness of mind is added to natural blindness, it is a just and righteous thing with God to superadd judicial blindness, and give them obstinancy of heart, his curse unto them.

Mt 13:16 But blessed are your eyes, for they see: and your ears, for they hear.

Mt 13:17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

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Here our Saviour pronounces such of his disciples and followers blessed, who received the truths of the gospel so far as they were already taught them:  he assures them that they shall receive farther light and fuller measures of spiritual illumination:   Blessed are your eyes, for they see.
 
Learn, That such as have received the least measures of spiritual knowledge and saving illumination, and do improve it, are in a happy and blessed condition; for as they are capable of further measures of divine knowledge, so shall they be partakers of them.

Mt 13:18 Therefore hear the parable of the sower.

Mt 13:19 When anyone hears the Word of the kingdom and does not understand it, then the wicked one comes and catches away that which was sown in his heart. This is the seed sown by the wayside.

Mt 13:20 But that which was sown on the stony places is this: he who hears the Word and immediately receives it with joy.

Mt 13:21 But he has no root in himself, and is temporary. For when tribulation or persecution arises on account of the word, he immediately stumbles

Mt 13:22 And that sown into the thorns is this: he who hears the word; and the anxiety of this world, and the deceit of riches, choke the word, and he becomes unfruitful.

Mt 13:23 But that sown on the good ground is this: "he who hears the Word and understands; who also bears fruit and produces" one truly a hundredfold; and one sixty; and one thirty.



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As if our Lord has said, "You my disciples, who are not satisfied with a sound of words, I will explain to you the sense and signification of this parable:  the scope of which is, to shew the different effects which the word of God has upon men's hearts, and the reason of that difference.
 
The  seed is the word, the sower is the preacher, the soil is the heart and soul of man."
 
Now our Saviour assures us, that both the hearts of some hearers are like highway ground; in which the seed is not covered with the harrow of meditation; others are like stony ground, in which the word has no root; no root in their understandings, memories, conscience, will, or affections:  but they are offended, either at the depth and profoundness of the word, or at the sanctity and strictness of it, or at the plainness and simplicity of it.
 
Again, some hearers our Lord compares to the thorny ground.  Thorns are covetous desires, which choke the good seed, shadow the blade when sprung up, keep off the influences of the sun and draw away the fatness of the soil from the seed.  All these effects have thorns in and among the seed; and the like effects have worldly affections and covetous desires in the heart of man, rendering the word unfruitful and unprofitable.
 
But the good Christian hears the word attentively, keeps it retentively, believes it stedfastly, applies it particularly, practises it universally, and brings forth fruit with patience and perseverance; fruit that will redound to his account, in the great day of account.
 
Learn, 1. That no hearers are in Christ's account good hearers of the word, but such as bring forth the fruits of an holy, humble, and peaceable conversation.
 
2. That a person may be a good hearer of the word, if he brings forth the best fruit he can, though it be not in so great a proportion as others do:  as some ground brings forth thirty, some sixty, and some an hundred-fold:  in like manner do all the sincere hearers of the word, they all bring forth fruit, though not all alike; all in sincerity and reality, though not all to the same degree, and none to perfection.
 
Observe lastly, Satan is here compared to the fowls of the air, which pick up the seed before it takes any root in the earth.  The devil is very jealous of the success of the word, and therefore labours all he can to destroy the word before it comes to operate upon the heart; which he doth sometimes by the cares of the world, sometimes by vain companions, who prove mere quench-coals unto early convictions; if he can steal away the word or choke it, he has his desire and design.

Mt 13:24 He put out another parable to them, saying, The kingdom of heaven is compared to a man who sowed good seed in his field.

Mt 13:25 But while men slept, his enemy came and sowed darnel among the wheat and went his way.

Mt 13:26 But when the blade had sprung up and had produced fruit, then the darnel also appeared.

Mt 13:27 So the servants of the householder came and said to him, Sir, did you not sow good seed in your field? Then where have the darnel come from?

Mt 13:28 He said to them, An enemy has done this. The servants said to him, Then do you want us to go and gather them up?

Mt 13:29 But he said, No, lest while you gather up the darnel you also root up the wheat with them.

Mt 13:30 Let both grow together until the harvest. And in the time of harvest I will say to the reapers, First gather together the darnel and bind them in bundles to burn them, but gather the wheat into my granary.



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The design and scope of this parable is, to shew that there is no expectation of universal purity in the church of God in this life; but as the tares and the wheat grow together in the same field, so hypocrites and sincere Christians are and will be intermixed in the same church, and can hardly be discerned one from the other.
 
St. Jerome observes, That in the eastern countries, the tares and the wheat were so like one another, whilst they were in the blade, that there was no knowing them asunder.
 
Learn, 1. That in the outward and visible church, there ever has been and will be a mixture of good and bad, of saints and sinners, of hypocrites, and sincere Christians,  until the day of judgment.
 
2.  That in that day Christ will make a thorough and perfect separation, and divide the tares from the wheat; that is, the righteous from the wicked.
 
3. That in the meantime none ought to be so offended at this mixture in the church, as to separate from church communication on that account: until the harvest, it is not to be expected that the tares and the wheat should be perfectly separated.
 
Yet observe, 4. That though the tares are forbidden to be plucked up when sown, yet it is the church's duty, all she can, to hinder their sowing.  Though we must not root the wicked up, yet we must prevent the rooting of wickedness all we can. Our Saviour, that forbad to pluck up the cares, did not forbid to hinder their sowing.
 
Note here, How vain is the collection of the Erastians from hence, that the wicked are not to be cut of by excommunication from the communion of the church; nor doth this text prove that the magistrates may not cut off evil doers; seeing this was not spoken to them, but to the ministers of the church.

Mt 13:31 He put out another parable to them, saying, The kingdom of Heaven is like a grain of mustard seed, which a man took and sowed in his field;

Mt 13:32 which indeed is the least of all seeds, but when it is grown it is the greatest among herbs and becomes a tree, so that the birds of the air come and lodge in its branches.

Mt 13:33 He spoke another parable to them: The kingdom of Heaven is like leaven, which a woman took and hid in three measures of meal until the whole was leavened.

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Our Saviour's design in this parable is, to shew how the gospel, from small and little, from unlikely and contemptible beginnings, shall spread and increase, fructify and grow up; like a mustard seed, one of the smallest grains, grows up to a considerable tallness; and as a little leaven turns a great heap of meal into its own nature; so the gospel shall spread and increase, nations and countries becoming Christians.
 
Learn, That how small beginning soever the gospel had in its first plantation, yet, by the fructifying blessing of God, it has had and shall have a wonderful increase.

Mt 13:34 Jesus spoke all these things to the crowds in parables, and He did not speak to them without a parable,

Mt 13:35 so that it might be fulfilled which was spoken by the prophet, saying, "I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world."

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 Ver. 34,35. Christ spake all the aforementioned things to the multitude, and also to his disciples, in parables, dark sayings, covering Divine and spiritual truths with fit and proper similitudes; and at this time he delivered himself wholly in this manner to them, though at other times he spake more plainly. He gave us the reason before; and by this way of speaking also he made his own disciples more diligent to attend to what they heard, and more inquisitive after the true sense and meaning of it. And thus, saith the evangelist, that which was spoken by the prophet, Ps 78:2, was also fulfilled in Christ: not that the psalmist, whether David or Asaph, did there prophesy concerning Christ, for plainly the psalmist intended to relate the history of God's dealing with the Jews, and their behaviour toward him. Nor was it fulfilled as the type in the antitype, but as a thing of the same nature was done. The prophet delivered himself in dark sayings, so did Christ, but instead of I will utter dark sayings of old, the evangelist hath, which have been kept secret from the foundation of the world; he means the great and mysterious things of the gospel, hid from ages and generations, Col 1:26; 1Co 2:7; Ro 16:25, where it is called the revelation of the mystery, which was kept secret since the world began. As the psalmist opened his mouth in grave discourses, tending to the good of the people to whom he spake; so Christ taught the people, by revealing the mysteries of the gospel, hid in God from the beginning of the world, as Paul speaks to the Ephesians, Eph 3:9.

Mt 13:36 Then sending the crowds away, Jesus went into the house. And His disciples came to Him, saying, Explain to us the parable of the darnel of the field.

Mt 13:37 He answered and said to them, He who sows the good seed is the Son of man;

Mt 13:38 the field is the world; the good seed are the sons of the kingdom; but the darnel are the sons of the evil one.

Mt 13:39 The enemy who sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

Mt 13:40 Therefore as the darnel are gathered and burned in the fire, so it shall be in the end of this world.

Mt 13:41 The Son of man shall send out His angels, and they shall gather out of His kingdom all things that offend, and those who do iniquity,

Mt 13:42 and shall cast them into a furnace of fire. There shall be wailing and gnashing of teeth.

Mt 13:43 Then the righteous shall shine out like the sun in the kingdom of their Father. He who has ears to hear, let him hear.

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The parable of the tares of the field, Christ is pleased to explain to his disciples after this manner.  The person sowing good seed was himself,  The Son of man; who first planted the gospel:  the field in which the seed was sown was the world; that is, the church in the world:  the good seed, called, The children of the kingdom, are sincere Christians:  the tares called, The children of the wicked one, are profane sinners, and unsound hypocrites:  the enemy is the devil, the harvest is the end of the world, and the angels are the reapers.
 
Learn, 1. That the mixture of the tares and the wheat, of the righteous and the wicked must and shall remain in the church unto the end of the world.
 
2. That in the end of the world the angels shall perform the work of separations, gathering the righteous from among the wicked:  when everyone's harvest shall be according to his fruit; The righteous shining in the kingdom of their Father, the wicked cast into a furnace of fire.

Mt 13:44 Again, the kingdom of Heaven is like treasure hidden in a field, which when a man has found it, he hides it, and for the joy of it goes and sells all that he has, and buys that field.

Mt 13:45 Again, the kingdom of Heaven is like a merchant seeking beautiful pearls;

Mt 13:46 who, when he had found one pearl of great price, went and sold all that he had, and bought it.

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By the treasure hid in the field, and the pearl of great price, are understood, Christ, the grace of the gospel, and the way to life and salvation therin discovered; he that is thoroughly convinced of the worth and excellency of Christ's grace, will part with all that he has to purchase and obtain it.
 
Learn, That the sinner who will have interest in Christ, and a part in gospel grace, must part with all that he has to purchase and obtain them, even with his goods and lands with his wife and children; for Christ and his grace are a real good, a substantial good, a durable good; he outbids all the offers the world can make, and therefore it is our wisdom to part with all for him, and especially our sins, dearer to us than all the rest.

Mt 13:47 Again, the kingdom of Heaven is like a net that was cast into the sea, and gathered some of every kind;

Mt 13:48 which, when it was full, they drew to shore, and sat down and gathered the good into vessels, but threw the bad away.

Mt 13:49 So it shall be at the end of the world. The angels shall come out and separate the wicked from among the just,

Mt 13:50 and shall cast them into the furnace of fire. There shall be wailing and gnashing of teeth.


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The design and scope of this parable also is to set forth the state of the gospel church, which is like a floor, where chaff is mixed with wheat; a field, where tares are mixed with good corn; a net, where bad fishes are involved with the good.  As the wheat must not be removed out of the floor before the time of winnowing; nor the tares gathered out of the field before the time of reaping; nor the good fishes break through the net to get from the bad before the time of separation; so must not Christians forsake a church's communion, because of the present mixture of good and bad in the church.  For a mixed communion, in the church, and the good Christians communicating with the bad, do neither defile the ordinances of Christ, nor pollute those that sincerely join in them.

Mt 13:51 Jesus said to them, Have you understood all these things?  They said to Him, Yes, Lord.

Mt 13:52 Then He said to them, Therefore every scribe who is instructed to the kingdom of Heaven is like a man who is a householder, who brings out things new and old out of his treasure.

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Observe here, 1. The title which our Saviour puts upon gospel-ministers; they are household stewards.
 
2. He points out the office of those stewards; and that is, to provide for the household both with plenty and variety.  He must bring forth out of his treasure in plenty; and things new and old for their variety.
 
There are two essential qualifications in a steward, faithfulness and prudence:  he must be honest and faithful, in bringing out of his own treasure, not another's; and he must be prudent, in bringing things new, as well as old; not new truths, but old truths in as new dress: lest the household, by always feeding upon the same dish, do nauseate it, instead of being nourished by it.

Mt 13:53 And it happened when Jesus finished these parables, He departed from there.

Mt 13:54 And when He had come into His own country, He taught them in their synagogue, so much so that they were astonished and said, From where does this man have this wisdom and these mighty works?

Mt 13:55 Is not this the carpenter's son? Is not his mother called Mary? And his brothers, James and Joses and Simon and Judas,

Mt 13:56 and his sisters, are they not all with us? Then from where does this man have all these things?

Mt 13:57 And they were offended in Him. But Jesus said to them, A prophet is not without honor, except in his own country and in his own house.

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Observe here, 1. Christ's tender and compassionate regard to his own countrymen, the people of Galilee and Nazareth:  he preached to them in their synagogue.
 
2. The effect which his doctrine had upon them:  They were  astonished at it, but not converted by it; they admired, but did not believe.
 
3. The cause of their rejecting Christ's ministry was the meanness of his person, the contemptableness of his outward condition, the poverty of his relations:  is not this the carpenter's son? Mr 6:1; Heb 1:1-13:25; Isa 1:1-66:24 called the carpenter; whence the fathers concluded, that our Saviour during the time of his obscure privacy, wrought at the trade of Joseph his reputed father; and Justin Martyr says he made ploughs and yokes.  Sure we are, our Lord spent no time in idleness, though we are not certain how he employed his time before he entered upon his public minstry.
 
Note, That the poverty and meanness of Christ's condition was that which multitudes stumbled at; and which kept many, yea most, from believing on him.  None but a spiritual eye can discern beauty in an humble Saviour:  Is not this the son of the carpenter?
 
2. That it is no impediment to, or hindrance of, our faith, that we never saw Christ's person in the flesh, nor knew his parentage and education; for here are his own countrymen, who daily saw his person, heard his doctrine, and were witnesses of his holy conversation, yet instead of believing in him they were offended at him.
 
Our Saviour tells them, he doth not wonder that so many of his own countrymen, to whom he had been so familiarly known, did despise his person, and reject his doctrine; a prophet generally has least esteem where he has been brought up; because, perhaps the follies of his childhood, and indecencies of his youth, are remembered and reported to his disparagement.
 
Learn, 1. That there is a real tribute of honour due and payable to every prophet, or faithful minister of Jesus Christ.
 
2. That the ministers of Christ, for the most part, have least honour from their own countrymen, to whom they are best known.
 
3. That although it be so, yet this may not be through their own fault, for Christ was so amongst us.

Mt 13:58 And He did not do many mighty works there because of their unbelief.

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This sin not only locks up the heart of a sinner, but also binds up the hands of a Saviour.  Unbelief obstructed Christ's miraculous works when on earth, and it obstructs his gracious works now in heaven.
 
Ah!  cursed unbelief! which shuts up, O sinner, thy heart, and shuts out thy Saviour, and will effectually shut thee out of heaven, and not only procure damnation, but no damnation like it!
 
Christ was unable because they were unwilling; his impotency was occasioned by their infidelity; he did not, because he would not; and that he would not, proceeded from a defect in their faith, not from any deficiency in Christ's power; their unbelief bound his hands, and hindered the execution of his power.

Mt 14:1 At that time Herod the tetrarch heard of the fame of Jesus

Mt 14:2 and said to his servants, This is John the Baptist. He has risen from the dead, and therefore the powerful works are working in him.

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Observe here, 1. How strange it was the Herod should not hear of the fame of Jesus till now; all the country and adjoining regions had rung of his fame, only Herod's court hears nothing.  Miserable is that greatness which keeps princes from the knowledge of Jesus Christ.  How plain is it from hence that our Saviour came not to court?  He once sent indeed a message to that fox (Herod) whose den he would not approach; teaching us by his example, not to affect, but to avoid, outward pomp and glory.  The courts to thrive in.
 
Observe, 2. The misconstruction of Herod, when he heard of our Saviour's fame:  this, says he, is John the Baptist, whom I beheaded. His conscience told him he had offered an unjust violence to an innocent man; and now he is afraid that he is come again to be revenged on him for his head.  A wicked man needs no worse tormentor than his own mind. O the terrors and tortures of a guilty conscience!  How great are the anxieties of guilt, and the fears of divine displeasure, than which nothing is more stinging and perpetually tormenting.

Mt 14:3 For Herod had laid hold on John, and had bound him, and had put him in prison because of Herodias his brother Philip's wife.

Mt 14:4 For John said to him, It is not lawful for you to have her.

Mt 14:5 And when he desired to put him to death, he feared the multitude, because they counted him as a prophet.

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Observe here, 1. The person that put the holy baptist to death:  It was Herod, it was Herod the king, it was Herod that invited John to preach at court, and heard him gladly.
 
1. It was Herod Antipas, son to that Herod, who sought Christ's life, chap. 11. cruelty runs in the blood, Herod the murderer of John, who was the forerunner of Christ, descended from that Herod who would have murdered Christ himself.
 
2. It was Herod the king.  Sad! that princes who should always be nursing fathers to, should at any time be the bloody butchers of, the prophets of God.
 
3. It was Herod that heard John gladly; John took the ear and the heart of Herod, and Herod binds the hands and feet of John.  O how inconstant is a carnal heart to good resolutions; the word has oft-time an awakening influence, where it doth not leave an abiding impression upon the minds of men.
 
Observe, 2. The cause of the baptist's death; it was for telling a king of his crime.  Herod cut off that head whose tongue was so bold as to tell him of his faults.  The persecutions which the prophets of God fall under, is usually for telling great men of their sins: men in power are impatient of reproof, and imagine their authority gives them a license to transgress.
 
Observe, 3. The plain-dealing of the baptist, in reproving Herod for his crime, which, in one act, was adultery, incest, and violence.
 
Adultery, that he took another's wife; incest, that he took his brother's wife; violence, that he took her in spite of her husband.
 
Therefore John does not mince the matter, and say, it is not the crown and sceptre of Herod that could daunt the faithful messenger of God. There ought to meet in God's ministers, both courage and impartiality.

Courage, in fearing no faces; impartiality in sparing no sins.  For none are so great, but they are under the authority and command of the law of God.

Mt 14:6 But when Herod's birthday was kept, the daughter of Herodias danced before them and pleased Herod.

Mt 14:7 So he promised with an oath to give her whatever she would ask.

Mt 14:8 And she, being instructed before by her mother, said, Give me John the Baptist's head here on a platter.

Mt 14:9 And the king was sorry. But for the oath's sake, and those reclining with him, he commanded it to be given.

Mt 14:10 And he sent and beheaded John in the prison.

Mt 14:11 And his head was brought on a platter and given to the girl. And she brought it to her mother.

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Several observables are here to be taken notice of.
 
1. The time of this execrable murder:  it was upon eastern kings to celebrate their birth-days:  Pharaoh's birth-day was kept, Ge 40:20. Herod's here; both with blood; yet these personal stains do not make the practice unlawful.  When we solemnize our birth-day with thankfulness to our Creator and Preserver, for life and being, for protection and preservation to that moment, and commend ourselves to the care of his good providence for the remainder of our days, this is an act of piety and religion.  But Herod's birth-day was kept with revelling and feasting, with music and dancing:  not that dancing which is itself, is a set, regular, harmonious motion of the body, can be unlawful, and more than walking or running:  circumstances may make it sinful.
 
But from this, although disorderly banquet on Herod's birth-day, we learn, that great men's feasts and frolics are too often, a season of much sin.
 
Observe, 2. The instigator and promoter of the Holy Baptist's death, Herodias and her daughter:  that good man falls a sacrifice to the fury and malice, to the pride and scorn, of a lustful woman, for being a rub in the way of her licentious adultery.  Resolute sinners, who are mad upon their lusts, run furiously upon their gainsayers, though they be the prophets of God themselves, and resolve to bear down all opposition they meet with in the gratification of their unlawful desires.
 
Observe, 3. With what reluctance Herod consented to this villainy:  The king was sorry:  wicked men oft-times sin with a troubled and disturbed conscience:  they have a mighty struggle with themselves before they commit their sins:  but at last their lusts get the mastery over their consciences.  So did Herod's here; for:
 
4. Not withstanding his sorrow.  He commands the fact:  He sent and beheaded John in the sorrow.  And a three-fold cord tied him to this performance.
 
1.  The conscience of his oath.  See his hypocrisy:  he made conscience of a rash oath, who made no scruple of real murder.
 
2. Respect to his reputation, Them that sat with him heard his promise, and will be witness of his levity, if he do not perform.  Insisting upon punctilio of honour has hazarded the loss of millions of souls.
 
3.  A loathness to discontent Herodias and her daughter.  O vain and foolish hypocrite, who dreaded the displeasure of a wanton mistress, before the offending of God and conscience!
 
Observe, 5.  These wicked women not only require the Baptist to be beheaded, but that his head be brought in a charger to them.  What a dish is here to be served up at a prince's table on his birth-day!  A dead man's head swimming in blood!  How prodigiously insatiably is cruelty and revenge!  Herodias did not think herself safe till John was dead; she could not think him dead till his head was off; she could not believe his head was off till she had it in her hand.
 
Revenge never thinks it has made sure enough.  O how cruel is a wicked heart, that could take pleasure in a spectacle of so much horror!  How was that holy head tossed by impure and filthy hands!  That true and faithful tongue, those pure eyes, those mortified cheeks are now insultingly handled by an incestuous harlot, and made a scorn to the drunken eyes of Herod's guest.
 
From the whole, learn, 1.  That neither the holiest of prophets, nor the best of men, are more secure from violence, than from natural death.  He that was sanctified in the womb, conceived and born with so much miracle, lived with so much reverence and observation, is now at midnight obscurely murdered in a close prison.
 
Learn, 2.  That it is as true a martyrdom to suffer for duty, as for faith: he dies as tryly a martyr that dies for doing his duty, as he that dies for professing the faith, and bearing witness to the truth.

Mt 14:12 And his disciples came and took up the body and buried it, and went and told Jesus.

Mt 14:13 When Jesus heard, He departed from there by boat into a deserted place apart. And hearing, the crowds followed Him on foot out of the cities


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The disciples of John hearing that their holy master was thus basely and barbarously murdered, took up his dead body and buried it.
 
Whence we learn, that the faithful servants of God are not ashamed of the suffering of the saints, but will testify their respect unto them both living and dead.
 
Observe farther, our blessed Saviour, upon the notice of John's death, flies unto the desert for the preservation of his own life. Jesus knew that his hour was not yet come, and therefore he keeps out of Herod's way.  It is no cowardice to fly from persecutors, when Christ our captain both practices it himself, and directs us to it, saying,  When they persecute you in one city, flee

Mt 14:14 And Jesus went out and saw a great crowd, and He was moved with compassion toward them. And He healed their sick.

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Observe here, with what condolency and tender sympathy the compassionate Jesus exercised acts of mercy and compassion towards the miserable and distressed.
 
   He was moved with compassion; that is, touched with an inward sense and feeling of their sorrow;
 
  And he healed their sick. Those that came to Christ for healing, found three advantages of cure, above the power and performance of any earthly physician; to wit, certainty, bounty, and ease.
 
Certainty, in that all comers were infallibly cured; bounty, in that they were freely cured, without charge; and ease, in that they were cured without pain.

Mt 14:15 And evening coming on, His disciples came to Him, saying, The place is deserted and the time has already gone by. Send the crowd away so that they may go into the villages and buy food for themselves.

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Note here, 1.  The disciples pity towards the multitude that had been long attending upon Christ's ministry in the desert; they presuming the people hungry, having fasted all the day, requested our Saviour to dismiss them, that they may procure some bodily refreshment.
 
Learn hence, that it well becomes the ministers of Christ to respect the bodily necessities, as well as to regard the spiritual wants of their people.  As the bodily father must take care of the soul of his child, so must the spiritual Father have respect to the bodily necessities of his children.
 
Observe, 2.  The motion which the disciples make on behalf of the multitude,  Send them away that they may buy victuals.  Here was a strong charity, but a weak faith.  A strong charity in that they desire the people's relief: but a weak faith, in that they suppose that they could not be otherwise relieved, but by sending them away to buy victuals; forgetting that Christ, who had healed the multitude miraculously, could as easily feed them miraculously, if he pleased: all things being equally easy to omnipotency.

Mt 14:16 But Jesus said to them, They do not need to leave, you give them something to eat.

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Observe here, 1.  Our Saviour's strange answer to the disciples motion:   They need not depart, says Christ.  Need not!  Why? the people must either feed or famish.  Victuals they must have, and this being a desert place, there was none to be had.  Surely then there was need enough.
 
But, 2. Christ's command was more strange than his assertion: Give ye them to eat.  Alas, poor disciples!  They had nothing for themselves to eat, how then should they give the multitude to eat? When Christ requires of us what of ourselves we are unable to perform, it is to shew us our impotency and weakness, and to provoke us to look to him that worketh all our works in us and for us

Mt 14:17 And they said to Him, We have here only five loaves and two fish.

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Note here, what a poor and slender provision the Lord of the whole earth has for his household and family; five loaves, and those barley; two fishes, and they small: teaching us, that these bodies of ours must be fed, but not pampered.  Our belly must not be our master, much less our God.  We read but twice that Christ made any entertainments, and both times his guests were fed with loaves nad fishes, plain fare and homely diet.  The end of food is to sustain nature, we stifle it with gluttonous variety: meat was ordained for the belly, the belly for the body, the body for the soul, and the soul for God.
 
Observe farther, as the quality of the victuals was plain and coarse, so the quantity of it was small and little:  five loaves and two fishes.  Well might the disciples say, What are these among so many?  The eye of sense and reason sees an impossibility of those effects which faith can easily apprehend, and divine power more easily produce.

Mt 14:18 And He said, Bring them here to Me.

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Observe, 1.  How the master of the feast marshals his guests, he commands them  all to sit down: none of them reply, "sit down, but to what?  Here are the mouths, but where is the meat?  We can soon be set, but whence shall we be served?"  Nothing of this; but they obey and expect.
 
O how easy is it to trust to God, and rely upon Providence, when there is corn in the barn, and bread in the cupboard!  But when our stores are all empty, and nothing before us, then to depend upon an invisible bounty, is a true and noble act of faith.
 
Observe, 2.  The actions performed by our blessed Saviour, He blessed, and brake, and gave the loaves to his disciples and they to the multitude.
 
1.  He blessed.  Teaching us by his example, in all our wants to look up to heaven for a supply, to wait upon God for his blessing, and not to sit down to our food as a beast to his forage.
 
2.  He brake the loaves.  He could have multiplied them whole, why would he rather do it in the breaking?  Perhaps to teach us, that we are to expect his blessing in the distribution, rather than in the reservation of what he gives us.
 
Scattering is the way to increasing: not grain hoarded up in the granary, but scattered in the furrows of the field, yields increase. Liberality is the way to riches, and penuriousness the road to poverty.
 
3.  Christ gave the bread thus broken to his disciples that they might distribute it to the multitude.  But why did not our Lord distribute it with his own hand, but by the hands of his disciples? Doubtless to win respect to his disciples from the people.
 
The same course doth our Lord take in spiritual distributions.  He that could feed the world by his immediate hand, chooses rather by the hands of his ministers to divide the bread of life to all hearers.

Mt 14:19 And He commanded the crowd to recline on the grass. And He took the five loaves and the two fish, and looking up to Heaven He blessed and broke, and gave the loaves to His disciples. And the disciples gave to the crowd.

Mt 14:20 And they all ate and were filled. And they took up twelve hand baskets full from the fragments that remained.

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They did all eat, not a crumb or a bit, but to satiety and fullness:  They did eat and were filled, yet twelve baskets remained; more was left than was at first set on.  So many bellies, and yet so many baskets filled.  The miracle was doubled by an act of boundless omnipotency.  It is hard to say, which was the greater miracle, the miraculous eating, or the miraculous leaving.  If we consider that they ate, we may justly wonder that they left any thing.
 
Observe farther, these fragments, though of barley bread and fish bones must not be lost; but by our Saviour's command, gathered up.  The liberal housekeeper of the world will not allow the loss of his orts. O how fearful then will the account of those be, who have large and plentiful estates to answer for as lost, being spent upon their lusts in riot and excess!

Mt 14:22 And immediately Jesus constrained His disciples to get into a boat and to go before Him to the other side, while He sent the crowds away.

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Jesus constrained them; that is, he commanded them to go away before him.  No doubt but they were very loth to leave him, and to go without him; both out of the love which they have to him and themselves.
 
Such as have once tasted the sweetness of Christ, are hardly drawn away from him: however, as desirous, as the disciples were to stay with Christ, yet at his word of command they depart from him.
 
Where Christ has a will to command, his diciples and followers must have a will to obey.

Mt 14:23 And when He had sent the crowds away, He went up into a mountain apart to pray. And when evening had come, He was there alone.

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Observe here, 1.  Christ dismisses the multitude, and then retires to pray; teaching us, by his example, when we have to do with God, to dismiss the multitude of our affairs and employments, of our cares and thoughts.  O how unseemly it is to have our tongues talking to God, and our thoughts taken up with the world!
 
Observe, 2.  The place Christ retires to for prayer, a solitary mountain; not so much for his own need, for he could be alone, when he was in company, but to teach us, that when we address ourselves to God in duty, O how good is it  to get upon a mountain, to get our hearts above the world, above worldly employments and worldly cogitations!

Mt 14:24 But the boat was now in the midst of the sea, tossed with waves; for the wind was against them.

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Note here, the great danger the disciples were in, and the great difficulties they had to encounter with; they were in  the midst of the sea, they were tossed with the waves, the wind was contrary, and Christ was absent.
 
The wisdom of God often suffers his church to be tossed upon the waves of affliction and persecution, but it shall not be swallowed by them: often is this ark of the church upon the waters; seldom off them; but never drowned.

Mt 14:25 And in the fourth watch of the night Jesus went to them, walking on the sea.

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Christ having seen the distress of his disciples on the shore, he hastens to them on the sea.  It was not a stormy and tempestuous sea that could separate betwixt him and them: he that waded through a sea of blood, and through a sea of wrath, to save his people, will walk upon a sea of water to succour and relieve them.
 
But observe, the time when Christ came to help them, not till the fourth watch, a little before the morning.  They had been many hours upon the waters, conflicting with the waves, with their fears and danger.  God oft-times lengthens out the troubles of his children before he delivers them; but when they are come to an extremity, that is the season of his succours.  As God suffers his church to be brought into extremities before he helps her, so he will help her in extremity.  In the fourth watch Jesus came

Mt 14:26 And when the disciples saw Him walking on the sea, they were troubled, saying, It is a phantom! And they cried out for fear.

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See how the disciples take their deliverer to be a destroyer: their fears were highest when their deliverer and deliverance were nearest. God may be coming with salvation and deliverance for his church, when she for the present cannot discern him

Mt 14:27 But immediately Jesus spoke to them, saying, Be of good cheer, I AM! Do not fear.

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Observe, when the disciples were in the saddest condition, how one word from Christ revives them; it is a sufficient support in all our afflictions to hear Christ's voice speaking to us, and to enjoy his favourable presence with us.
 
Say but, O Saviour,  It is I; and then let evils do their worst: that one word, It is I, is enough to lay all storms, and to calm all tempests.

Mt 14:28 And Peter answered Him and said, LORD, if it is You, tell me to come to You on the water.

Mt 14:29 And He said, Come. And when Peter had come down out of the boat, he walked on the water to go to Jesus.  

Mt 14:30 But seeing that the wind was strong, he was afraid. And beginning to sink, he cried, saying, Lord, save me!

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Observe here, 1.  The mixture of Peter's faith and distrust: it was faith that said,  Master; it was distrust that said, If it be thou: It was faith that said, Bid me come to thee: it was faith that enables him to step down on the watery pavement: it was faith that said, Lord save me: but it was distrust that made him sink.
 
O the imperfect composition of faith and fear in the best of saints here on earth!  Sincerity of grace is found with the saints here on earth; perfection of grace with the saints in heaven.  Here the saints look forth, fair as the moon, which has some spots in her greatest beauties; hereafter they shall be clear as the sun, whose face is all bright and glorious.
 

Mt 14:31 And immediately Jesus stretched out His hand and caught him; and said to him, Little-faith! Why did you doubt?

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Observe here, 1.  The mercy of Christ is no sooner sought, but found:  immediately Jesus put forth his hand and caught him.  O with what speed, and with what assurance, should we flee to that sovereign bounty, from whence never any suitor was sent away empty.
 
Observe, 2.  Though Christ gave Peter his hand, yet with this hand he gave him a check; O thou of little faith, wherefore didst thou doubt?  Though Christ likes believing, yet he dislikes doubting.  A person may be truly believing, who nevertheless is sometimes doubting, but his doubting eclipses the beauty of his believing.

Mt 15:1 Then the scribes and Pharisees who were from Jerusalem came to Jesus, saying,

Mt 15:2 Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.

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The former part of this chapter acquaints us with a great contest between our Saviour and the Pharisees, about their traditions and old customs, which they valued more than the commandments of God; they accused the disciples with eating bread with unwashed hands, which, though it were in itself but a decent custom, the Pharisees made it a religious rite; for which reason our Saviour and his disciples would not observe it.
 
Whence we learn, that what is in itself and may without offence be done as a civil custom, ought to be discountenanced and opposed when men require it of us as a religious act, or place religion in it.  The Pharisees placed so much religion in washing their hands before meat, that they looked upon it as highly criminal to neglect it as to lie with a whore.  One of them being in prison, and not having water enough to drink and to wash his hands too, chose rather to die with thirst, than to trangress the tradition of the elders.

Mt 15:3 But He answered and said to them, Why do you also transgress the commandment of God by your tradition?

Mt 15:4 For God commanded, saying, "Honor your father and mother"; and, "He who speaks evil of father or mother, let him die by death."

Mt 15:5 But you say, Whoever says to his father or mother, Whatever you would gain from me, It is a gift to God;

Mt 15:6 and in no way he honors his father or his mother. And you voided the commandment of God by your tradition.

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Observe here, 1.  The heavy charge which our Saviour brings in against the Pharisees; namely, for violating an express command of God, and preferring their own traditions before it: you make void  the commandments of God by your traditions.
 
Observe, 2.  The command which our Saviour instances in, as violated by them; it is the fifth commandment, which requires children to relieve their parents in necessity.  Now, though the Pharisees did not deny this in plain terms, yet they made an exception from it, which if children had a mind, rendered it void and useless.  For the Pharisees taught, that in case any would give a gift to the temple, which gift they called corban, and of which they themselves had a great share; that then children were discharged from making further provision for their poor, or impotent parents; and might say unto them after this manner, that which thou askest for thy supply, is given to God, and therefore I cannot relieve thee.  So that covetous and graceless children looked upon it as the most frugal way, once for all to fine to the temple, rather than pay the constant rent of daily relief to their poor parents.
 
Learn, that no duty, gift, or offering to God, is accepted, where the duty of charity is neglected.  It is more acceptable to God to refresh the hearts of his saints, who are the living temples of the Holy Ghost, than to adorn material temples with gold and silver.

Mt 15:7 Hypocrites! Well did Isaiah prophesy of you, saying,

Mt 15:8 "This people draws near to Me with their mouth, and honors Me with their lips, but their heart is far from Me.

Mt 15:9 But in vain they worship Me, teaching for doctrines the commandments of men."

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Our Saviour reproves the hypocritical Pharisees for the same things:
 
1.  That they preferred human traditions before the divine precepts.
 
2.  That by their human traditions they made void the worship of God. It is God's undoubted prerogative to prescribe all the parts of his own worship; and whoever presumes to add thereunto, they worship him in vain.
 
Our Saviour farther shews, that all this proceeded from the insincerity of their hearts:  This people honoureth me with their lips, but their heart is far from me.
 
Whence learn, 1.  That the removing the heart far from God in worship, is a great sin, and an high degree of hypocrisy.
 
2.  That whatever outward shew and profession of religion men make, if their hearts be not right with God, and what they do proceeds not from an inward principle of love and obedience to God, they are under the reign and power of hypocrisy.  Ye hypocrites, in vain do ye worship me.
 
Learn, 3.  That we must not be forward, from Christ's example, to pronounce men hypocrites; because we have neither that authority nor knowledge of the heart which Christ had, to authorize us so to do.
 
Christ here called the Pharisees hypocrites,
 
1.  Because they placed holiness and religion in ceremonies of human invention.
 
2.  Because being so superstitiously careful to avoid bodily pollutions, they left their hearts within; full of hypocrisy and iniquity.

Mt 15:10 And He called the crowd and said to them, Hear and understand.

Mt 15:11 Not that which goes into the mouth defiles a man; but that which comes out of the mouth, this defiles a man.

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Our blessed Saviour leaving the Pharisees with some dislike, applies himself to the multitude, and shews them the true spring and original fountain of all spiritual pollution and uncleanness; namely, the filthiness and impurity of man's heart and nature, which boiling in the heart, the scum runs out at the mouth: thereby informing the multitude, that not that which is eaten, but that which is spoken, defiles a man: not the meat eaten with the mouth, but the wickedness of the heart vented by the mouth, pollutes a person in God's account.

Mt 15:12 Then His disciples came and said to Him, Do You know that the Pharisees were offended when they heard this saying?

Mt 15:13 But He answered and said, Every plant which My heavenly Father has not planted shall be rooted up.

Mt 15:14 Let them alone. They are blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

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Observe here, 1.  How the disciples wonder that our Saviour did so little regard the displeasure of the Pharisees:  Knowest thou not that the Pharisees were offended?  Although nothing vexed the Pharisees more than the discovery of their false doctrine before the multitude, yet our Saviour did not stick to detect their errors, and to declare the truth, let the effects of their displeasure be what they would: sinful man-pleasing is fruitless and endless.
 
2.  Observe, our Lord's answer, which shews a double reason why he thus slighted the offence taken by the Pharisees.
 
1.  He compares the Pharisees' doctrine and tradition to noisome weeds in the church, planted there, not by God, but themselves; and consequently shall certainly be rooted up.  In matters of religion, if men will act according to the dictates of their own fancies, and not walk by the rule of God's word, they may please themselves, perhaps, but they can never please their Maker.  Divine institution is the only sure rule of religious worship.
 
2.  Christ compares the Pharisees themselves to blind guides; They are blind leaders of the blind; leaders and followers both blind, who will certainly and suddenly fall into the ditch of temporal and eternal destruction.
 
Learn, 1.  That ignorant, erroneous and unfaithful ministers, are the heaviest judgments that can befall a people.
 
2.  That the following of such teachers and blind guides will be no excuse to people another day, much less free them from the danger of eternal destruction.

Mt 15:15 Then Peter answered and said to Him, Explain this parable to us.

Mt 15:16 And Jesus said, Are you also still without understanding?

Mt 15:17 Do you not yet understand that whatever enters in at the mouth goes into the belly, and is cast out into the waste-bowl?

Mt 15:18 But the things which come out of the mouth come from the heart, and they defile the man.

Mt 15:19 For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies;

Mt 15:20 these are the things which defile a man, but to eat with unwashed hands does not defile a man.

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The disciples desiring the interpretation of the foregoing parable, our Saviour gives it them; but with all expostulates with them, that they did not understand a thing so obvious and plain:  Are ye yet without understanding?  As if he had said, "Have ye sat thus long under my ministerial teaching, and enjoyed the benefit of my company and conversation, and are yet no farther proficients in knowledge?"
 
Whence learn, that our Lord expects a proficiency in knowledge from us, answerable to the opportunities and means of knowledge enjoyed by us.
 
Next, he gives them the sense and signification of the parable; telling them, that it is out of a sinful heart that all sin proceeds; the heart is the cage or nest, which is full of these unclean birds, and from whence they take their flight.  Though the occasions of sin are from without, yet the source and origin of sin is from within.
 
Learn, that the heart of man is the sink and seed-plat of all sin, and the fountain of all pollution; the life could not be so bad, if the heart were not worse; all the irregularity of our lives flows from the impurity of our hearts and natures.

Mt 15:21 And going out from there, Jesus withdrew to the parts of Tyre and Sidon.

Mt 15:22 And behold, a woman of Canaan coming out of these borders cried to Him, saying, Have mercy on me, O Lord, Son of David! My daughter is grievously vexed with a demon.

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Observe here, the constant employment of our Saviour,  He went about doing good, from place to place.  In the borders of Tyre and Sidon he finds a faithful woman of the race of the Canaanites, who becomes an humble supplicant to Christ, while the Jews neglected so great a salvation.  Yea, she not only speaks, but cries unto him.  Were we duly affected with our spiritual wants, we could speak to God in no other language than that of cries and tears; nothing but cries can pierce heaven.
 
Observe, 2.  Though all Israel could not example the faith of this Canaanite, yet was her daughter tormented with a devil.
 
Learn, that neither truth, nor strength of faith; can secure us either against Satan's inward temptations, or outward vexations; and consequently, the worst of bodily afflictions are no sufficient proof of divine displeaure.
 
Observe, 3.  The daughter did not come to Christ for herself, but the mother for her.  Perhaps the child was not sensible of its own misery, but the good mother feels both the child's sorrow, and her own.
 
True goodness teaches us to appropriate the afflictions of others to ourselves; it causes us to bear their griefs, and to sympathize with them in their sorrows.

Mt 15:23 But He did not answer her a word. And His disciples came and begged Him, saying, Send her away, for she cries after us.

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Strange!  That a miserable supplicant should cry and sue, whilst the God of mercy is speechless.  What! is the fountain of mercy dried up? O Saviour! we have oft found cause to wonder at thy words, but never till now at thy silence.
 
Learn hence, that Christ doth sometimes delay to return an answer to a well qualified prayer.  Sometimes his people do not pray earnestly enough; sometimes they pray too earnestly, for some outward and temporal mercy; sometimes the mercy they pray for is not good for them, or it may be it is not yet good for them.  Let us not then judge of God's hearing prayer by his present answer.

Mt 15:24 But He answered and said, I am not sent except to the lost sheep of the house of Israel.

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Observe, when our Saviour doth answer, he gives not one word of comfort, but rather a repulse.  Christ has often-times love in his heart to his people, when they can read none in his countenance, nor gather it from his discourse.
 
Observe, the answer itself, Christ says not,  I am to sent unto the lost sheep of the house of Adam, but to the lost sheep of the house of Israel.  The Jews are compared unto sheep, the Gentiles unto dogs.  Christ insinuates, that though they were a lost sheep of Adam, yet not being one of the lost sheep of Israel, he could do nothing for her.  It was a common saying among the Jews, "That the nations of the world were likened to dogs, whereas they were God's sons and daughters."

Mt 15:25 Then she came and worshiped Him, saying, Lord, help me!

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Yet hath not this poor woman done: Christ's former silence, and his present denial, cannot silence her.  She comes, she worships, she cries,  Lord help me.  O what an undaunted grace is the grace of faith!  It has a strong heart, and a bold forehead, peremptory denials cannot dismay it.  This woman will not despond, though her prayer of faith, from the knees of humility, succeed not.

Mt 15:26 But He answered and said, It is not good to take the children's bread and to throw it to dogs.

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Observe here, the seeming severity of Christ to this poor woman; he calls her not a woman but a dog: and as it were spurns her from his feet with an harsh repulse.  Did ever so severe a word drop from those mild lips?  What shall we say?  Is the lamb of God turned a lion?  That a woman in distress, imploring pity, yea, a good woman, and an humble supplicant, should be thus rated out of Christ's presence for a dog!
 
Learn hence, that Christ puts the strongest faith of his own children upon the severest trials; the trial had never been so sharp, if her faith had not been so strong.  Usually, where God gives much grace, he tries grace much.

Mt 15:27 And she said, True, O Lord; but even the little dogs eat of the crumbs which fall from their masters' tables.

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Observe, how her humility grants all, her patience overcomes all, she meekly desires to possess the dog's place; not to crowd to the table, but to creep under it, and to partake of the crumbs of mercy that fall from thence.  Indeed she shewed one of the best qualities of a dog, in keeping her hold where she had once fastened; not letting go, or giving over, until she had gotten what she desired.
 
Learn hence, that nothing is so pleasing unto Christ, as to see his people following him with faith and importunity, when he seems to withdraw from them.

Mt 15:28 Then Jesus answered and said to her, O woman, great is your faith! So be it to you even as you wish. And her daughter was healed from that very hour.

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The disciples observing her behaviour, might have been ready to say, O woman, great is thy patience, great is thy humility: but says Christ,  Great is thy faith: he sees the root, we the branches.  Nothing but faith could thus temper the heart, thus strengthen the soul, thus charm the tongue.  O powerful grace of faith, which Christ himself could no longer withstand, but cries out as a person overcome by the prevalency of it; O woman, great is thy faith.
 
Note, that no grace ever goes away from Christ uncrowned: though we may wait long for mercy, yet the hand of faith never knocked in vain at the door of heaven.  Mercy is as surely ours, as if we had it, if we have but faith and patience to wait for it.  This good woman found it so to her unspeakable comfort; and the same shall we find in the exercise of the same grace.
 
Question.  But how doth this poor woman's faith appear to be great faith?
 
Answer.  Because having no promise to rely upon, and suffering so many repulses with seeming contempt, she still retained a good hope of Christ's kindness and mercy.
 
Learn hence, 1.  That the faith of those who depending on God's goodness, do place an humble confidence in God, and are not by great temptations or discouragements removed from that their confidence; such faith is deservedly stiled great faith.
 
2.  That the faith of believing Gentiles was not only praise-worthy and well-pleasing to God, but more excellent and better pleasing than that of the Jews, to whom the promises did belong.

Mt 15:29 And moving from there Jesus came beside the Sea of Galilee. And He went up into a mountain and sat there

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Observe here, 1. The charity,
 
2. The faith of the multitude, in bringing the blind, the deaf, and the dumb to Christ their charity in lending eyes to the blind, and a tongue to the dumb; who could neither come to Christ themselves, nor speak for themselves.  Every man has a tongue to speak for himself, happy is he that has a tongue to pray and intercede for others:  this charity did the people exercise here.
 
Observe also their faith; they laid the lame and blind down at Jesus' feet, relying upon his power and believing his willingness to help and heal them.
 
Observe farther, The effect of this miracle upon the multitude; it was two-fold:
 
1.  They were struck with admiration and wonder, to see such cures wrought as exceeded the course of nature, and the power of art.
 
2.   They glorified the God of Israel; that is, they acknowledged it to be a wonderful work of the power and mercy wrought by that God whom Israel worshipped.
 
Whence we learn, That the miraculous works of Christ, which he wrought before the multitude, were obvious to their sense; and did constrain the beholders (if not blinded with pharisaical obstinacy) to acknowledge the power of God communicated to Christ, and to praise him for it:  The multitude marveled and glorified God!

Mt 15:32 Then Jesus called His disciples and said, I have compassion on the crowd because they continue with Me for three days now and have nothing to eat. And I will not send them away fasting, lest they faint in the way.

Mt 15:33 And His disciples said to Him, From where should we get so many loaves in the wilderness, so as to fill so great a crowd?

Mt 15:34 And Jesus said to them, How many loaves do you have? And they said, Seven, and a few little fish.

Mt 15:35 And He commanded the crowd to sit on the ground.

Mt 15:36 And He took the seven loaves and the fish, and gave thanks, and broke, and gave to His disciples. And the disciples gave to the crowd.

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Here we have the second miracle of Christ's compassionate feeding the hungry multitude. In Mt 14:15-21 we read of five thousand fed with five loaves and two fishes; here Christ feeds four thousand with seven loaves and a few small fishes.
 
Where observe, That Christ had fewest, when he had most provision; when he had seven loaves, he fed but four thousand; when he had five loaves, he fed five thousand.  Thus the wisdom and power of Christ is glorified by him as he pleases.  The feeding of one thousand with one loaf, was as true a miracle as the feeding seven thousand.  Our Saviour did put forth the power of his godhead in working miracles, after what manner seemed best to his own wisdom.
 
Observe farther, A double action performed by our Saviour.
 
1. He gave thanks:  that is, he prayed for a blessing upon the food.  Teaching us our duty, That if the Son of God did look up to heaven, and bless his food, we should not sit down to our food as a beast to his fodder, without craving a blessing upon it.
 
The next action was, He gave to his disciples.
 
But why did he distribute the loaves by the hands of his disciples?
 
Answ.  Because the disciples questioned, through the weakness of their faith, whether such a multitude as four thousand could be fed with so small a provision as seven loaves.
 
Now our Saviour, to convince them how easily he could do that thing which they had judged impossible, distributes the bread by them: making use of their own eyes and hands, for their conviction and satisfaction.
 
Thus Christ, to shame the unbelief of his disciples, makes them not only spectators but actors in that work which they judged impossible to be effected.

Mt 15:37 And they all ate, and were filled; and they took up seven lunch baskets full of the pieces that was left.

Mt 15:38 And those who ate were four thousand men, besides women and children.

Mt 15:39 And sending the crowd away, He went into the boat and came into the borders of Magdala.

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 They did all eat, not a crumb or a bit, but to fulness and satisfaction; yet seven baskets remain; answering the number of the loaves, as the twelve baskets in the former miracle answered to the twelve apostles:  in both, more is left than was at first set on:  it is hard to say, which was the greater miracle, the miraculous eating, or miraculous leaving.  If we consider what they eat, we may justly wonder that they left anything; if what they left that they eat anything. (Dr. Fuller.)
 
Observe lastly, Christ would not have these fragments lost but gatherd up; the great housekeeper of the world will not allow the loss of his orts.  O how dreadful will the account of those be, who have the large and plentiful estates to answer for as lost, being spent upon their lusts in riot and excess! Dr. Fuller

Mt 16:1 The Pharisees and the Sadducees came to Him, tempting Him. And they asked Him that He would show them a sign from Heaven.

Mt 16:2 He answered and said to them,[/color] When it is evening, you say, Fair weather; for the sky is red.

Mt 16:3 And in the morning, Foul weather today; for the sky is red and gloomy. Hypocrites! You can discern the face of the sky, but you cannot see the signs of the times!

Mt 16:4 A wicked and adulterous generation seeks after a sign. And there shall no sign be given to it, except the sign of the prophet Jonah. And He left them and went away

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Observe here, 1. The persons demanding of our Saviour a sign, the Pharisees and Sadducees, person of contrary opinions and interests; yet both agree in tempting and opposing Christ.
 
Learn hence, That wicked men, how opposite soever they are one to another, yet can agree together in opposing Christ, and undermining his truth.
 
Observe, 2. The sign demanded;  Shew us a sign from heaven:  as if they had said, Put us not off with such earthly signs as we have seen, in multiplying loaves; but let us see a miracle from heaven, such as Moses and Elias wrought.  This they desired, not so much for their satisfaction, as out of curiosity, nay wicked treachery.
 
Learn thence, That to demand a sign, not to confirm our faith, but to harden ourselves in our unbelief, is a dangerous tempting of Christ.
 
Observe, 3. Our Saviour's rejection of this demand of the Pharisees to give them a sign; O ye hypocrites, says he, ye can discern the face of the sky, but ye cannot discern the signs of the times.  As if Christ had said, "Did not malice and obstinacy blind your eyes, ye might as easily see and discern that these are the times of the Messias, and that I am he, by the miracles wrought by me, as you can make a judgement of the weather, by looking upon the sky."
 
Learn, that to pretend more ignorance and uncertainty in discerning the signs of the gospel times, than the signs of the weather is great hypocrisy:  Ye hypocrites, ye can discern the face of the sky, but ye cannot discern the signs of the times?
 
Observe lastly, That our Saviour doth not condemn the study of nature, or making observation of the state of the weather, from the face of the sky.  All that our Saviour blamed was, that they were better skilled in the signs of the weather, than in the signs of the times.  As God by natural signs gives us warning of a change in natural things:  so by his providential dispensations he gives us warning of a change in civil things.  He that is wise, will observe these things; and by their observation will come to understand the pleasure of the Lord.

Mt 16:5 And when His disciples had come to the other side, they forgot to take loaves.

Mt 16:6 And Jesus said to them, Take heed, and beware the leaven of the Pharisees and of the Sadducees.

Mt 16:7 And they reasoned among themselves, saying, It is because we have taken no loaves.

Mt 16:8 And knowing Jesus said to them, Why do you reason among yourselves because you took no loaves, little-faiths?

Mt 16:9 Do you not yet understand, nor remember the five loaves of the five thousand, and how many hand baskets you took up;

Mt 16:10 nor the seven loaves of the four thousand, and how many lunch baskets you took up?

Mt 16:11 How is it that you do not understand that I did not speak to you about loaves, but to beware of the leaven of the Pharisees and of the Sadducees?

Mt 16:12 Then they understood that He did not say to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.

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Observe here, 1. How dull the disciples of Christ were under Christ's own teaching, how apt to put a carnal sense upon his words; they apprehended he had spoken to them of the leaven of bread, what he intended of the leaven of the Pharisee's doctrine.
 
Observe, 2. The smart and sharp reproof which Christ gave his disciples, for not understanding the sense and signification of what he spake.  The Lord Jesus Christ is much displeased with his own people, when he discerns blindness and ignorance in them after more than ordinary means of knowledge enjoyed by them;  How is that ye do not yet understand?

Observe, 3. The metaphor which Christ sets forth the corrupt doctrine of the Pharisees and partly for its diffusiveness.  Leaven is a piece of sour dough, that diffuses itself into the whole mass or lump of bread with which it is mixed.
 
From whence our Saviour intimates, that the Pharisees were a sour and proud sort of people; and their doctrine like themselves, poisonous and pernicious in their consequences; the contagion of which our Lord warns his disciples to avoid and shun.
 
Whence learn, That error is as damnable as vice; persons erroneous in their judgments are to be avoided, as well as those that are lewd and wicked in their conversations.  He that has a due care of his soul's salvation, must as well beware of erroneous principles as of debauched practices.

Observe, 4. Our Saviour does not command his disciples to separate from communion with the Pharisees, and oblige them not to hear their doctrine; but only to beware of the errors that they mixed with their doctrine.  We may and ought to hold communion with a church, though erroneous in doctrine, if not fundamentally erroneous.  Separation from a church is not justifiable upon any other ground than that which makes a separation between God and that church:  which is either the apostacy of that church into gross idolatry; or in point of doctrine into damnable heresy, or imposing sinful terms of communion.

Mt 16:13 And coming into the parts of Caesarea Philippi, Jesus asked His disciples, saying, Who do men say Me to be, the Son of man?

Mt 16:14 And they said, Some say, John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets.

Mt 16:15 He said to them, But who do you say I am?

Mt 16:16 And Simon Peter answered and said, You are the Christ, the Son of the living God.

Mt 16:17 Jesus answered and said to him,   You are blessed, Simon, son of Jonah, for flesh and blood did not reveal it to you, but My Father in Heaven.

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Observe here, 1. Our Saviour's question, and the disciples answer, Our Saviour's question is twofold:
 
1.  Whom do men say that I am?  Not that the Son of God was ignorant what men said of him; but he had an intention more firmly to settle and establish his disciples in the belief of his being the promised Messias.
 
And therefore, 2. He puts the question to them, Whom do you, my disciples, say that I am?  "You, that have heard the holiness of my doctrine, and seen the divinity of my miracles:  what say you to me? And what confession do you make of me?"
 
Christ expects greater measures of grace and knowledge, and higher degrees of affiance and faith, from those that have enjoyed the greatest means of grace and knowledge.  The disciples were eye and ear-witnesses of his doctrine and miracles, and accordingly he expects from them a full confession of his divinity.
 
Observe, 2. The answer returned,
 
1. By the apostles in general; and they said, Some say that thou art John the Baptist:  some Elias: some Jeremias.  It is no new thing, it seems to find diversity of judgments and opinions concerning Christ and the affairs of his kingdom.  We find, that when our Saviour was amongst men, who daily both saw and heard him, yet there was then a diversity of opinions concerning him.
 
2. Peter, in the name of the rest, and as the mouth of all the apostles, makes a full and open confession of his being the Son of God; thou art Christ the Son of the living God.
 
Whence note, that the veil of Christ's human nature did not keep the eye of his disciples' faith from seeing him to be the Son of God as well as the Son of man; thou art Christ the Son of the living God.
 
Observe, 3. How highly pleased our Saviour was with this confession; he pronounces Peter, and the rest in him, Blessed, who had by him made this Christian confession;  Blessed art thou, Simon; and tells him,
 
1.  What did not enable him to make that confession, Not flesh and blood; that is, not man, nor the wisdom and reason of man.
 
2.  But postitively, God the Father, by the operation of his Spirit, and the dispensation of the gospel has wrought this divine faith in you, and drawn forth this glorious confession from you, that I am indeed the Son of God.
 
Thence learn, That no man can savingly believe that Jesus Christ is the eternal Son of God, and Saviour of the world, but he in whom God himself by his Holy Spirit has wrought such a persecution by the ministry of the gospel

Mt 16:18 And I also say to you that you are Peter, and on this rock I will build My church, and the gates of hell shall not prevail against it.


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Observe here, 1. As Peter confessed Christ, so Christ confesses him; Peter said,  Thou art Christ; Christ says, Thou art Peter, alluding to his name, which signifies a rock; he having made good that title, by the strength, stability, and firmness of his faith.
 
Observe, 2. A double promise made by Christ to Peter.
 
1. For the building. 2. For the upholding of his church.
 
For the building of his church;
 
1. Upon this rock will I build my church.
 

Upon what rock?  Upon Peter, the rock confessing, say the papists; but if so, no more is said of Peter here, than of all the apostles elsewhere.  Ga 2:9.
 
James and John are called pillars as well as Peter.  So that Peter's superiority over the rest of the apostles can with no shew of reason be from hence inferred.  "Upon Christ, the rock confessed," says the protestants; for Christ is the foundation-stone upon which his church is built; Eph 2:20.
 
  Ye are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone.  So then, not upon Peter the rock confessing, but upon Christ the rock confessed, and upon the rock of Peter's confession, that fundamental truth, that Christ is the Son of the living God, is the church built.
 
  Upon this rock will I build my church, Super hanc confessionis tua Petxam edificabo Ecclesiam meam.
 
Yet Christ may here be said to build his church upon Peter, because he used St. Peter's ministry in laying the foundation of a christian church among the Jews and Gentiles; he being the first preacher of that faith which he here confessed first to the Jews, Ac 2:29-37.  and then to the Gentiles Ac 10:33-43.

And accordingly St.  Peter's conversion of thousand souls by his ministry, Ac 2:41 is looked upon by some as a punctual fulfilling of this promise here made upon him.  He was stiled the rock, because he laid the foundations of faith among the nations, that is, the first foundations of a christian church in the world.
 
Whence it appears, that in this matter St. Peter neither had nor can have a successor; but if the pope will pretend to be his successor in this affair, he must not sit a Rome, lording it there over God's heritage, but must go in person to the unbelieving Jews, and unconverted Heathens, as Peter did; and labour by his preaching to bring over the Turk, the Jew, and the Infidel to christianity.

 
Observe next, our Saviour's promise for the upholding, as well as the building of his church; The gates of hell shall not prevail against it; that is, all the policy and power of the devil and his instruments shall neither destroy my church, nor extinguish the light of this divine truth, which thou hast now made confession of; namely, "That I am the true Messias, the Son of the living God."
 
Note, 1. That Jesus Christ is the builder, and will be the upholder of his church.
 
2. That the church upheld by Christ's power and promise, shall never be vanquished by the devil's policy or strength:  upon &c. and the gates, &c.
 
By the gates of hell, understand, 1. The wisdom of hell, gates being the seat of council.
 
2. The censures and sentence of hell, gates being the place of judicature.
 
3. By the gates of hell, understand the arms and powers of hell, gates being a place of strength and guards.
 
So that when Christ secures against hell, he secures against all that receive their commission from hell; neither hell, nor any envenomed by hell, shall prevail against my church.

Mt 16:19 And I will give the keys of the kingdom of Heaven to you. And whatever you may bind on earth shall occur, having been bound in Heaven, and whatever you may loose on earth shall occur, having been loosed in Heaven.

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Observe here, 1. The person to whom this promise is made, namely to Peter, with the rest of the apostles; the confession being made by him in the name of the rest.  Elsewhere we find the same authority and power given to them all, which is here committed unto Peter;  Whose sins soever ye remit, they are remitted. Joh 20:1 Although there might be a priority of order among the apostles, yet no superiority of power was founded in any one of them over and above the rest.
 
Observe, 2. The power promised; I will give thee the keys of the kingdom of heaven; that is, the key of doctrine, and the key of discipline, or full power and authority to preach the gospel, to administer sacraments, and execute church censures.  The speech is metaphorical, and alludes to stewards and officers in great houses, to whose trust the keys of the household are committed.  Christ's ministers are the stewards of his house, into whose hands the keys of his church are committed by Christ; the pope would snatch them out of all hands, and keep them in his own; he snatches at Peter's keys, but makes shipwreck faith, arrogating Peter's power, but abrogating his holy profession.
 

 
Learn, 1. That the authority and power which the ministers of the gospel do exercise and execute it from Christ; I will give thee the keys of the kingdom.
 
2. That this power of the keys Christ dispensed promiscuously to all his apostles, and never designed it as a peculiar for St. Peter.  As they all made the same profession of faith by Peter, so they all received the same authority and power with Peter.  And accordingly, the apostles exercised their office independently upon Peter, in converting those of the circumcision as well as he.
 
And St. Paul who was the apostle of the Gentiles, opened the kingdom of heaven to far more Gentiles than ever Peter did; and therefore had this key of the kingdom of heaven given to him, as much as to St. Peter.

Mt 16:20 Then He warned His disciples that they should tell no one that He was Jesus the Christ.

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That is, till after his resurrection.  It may seem strange, that our Saviour should charge his disciples to tell no man that he was Jesus the Christ, seeing the knowledge of it was so necessary.  The reason is conceived to be:
 
1. Because the glory of his godhead was not to be fully manifested till after his resurrection, and then to be published by himself, and confirmed by his own miracles.
 
2. Lest the knowledge of it should have hindered his death; for  had the rulers known, they would not have crucified the Lord of Glory.
 
Learn, That Christ has his own fit times and proper season, in which he reveals his own mysteries to the world.
 
3. That Christ was so intent upon his laying down his life for sinners, that he would not have his death hindered by an untimely declaration of his being truly and really God; after his death it was, that he declared himself to be the Son of God with power, by the resurrection from the dead.

Mt 16:21 From that time Jesus began to show His disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and be raised again the third day.

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Observe, 1. The wisdom of our Saviour, in acquainting his disciples with the near approach of his death and sufferings.  This he did for several reasons:
 
1. To let them understand that he was really God, (as they had just before confessed him to be) by his foreknowing, and foretelling things to come.
 
2. To convince them of their error, in apprehending that his kingdom was of this world, and that he was to reign here as a temporal prince.
 
3. To prevent their being offended at his sufferings, and to prepare them for their own, that they might not shrink at them, nor sink under them.
 
Observe, 2. The persons foretold by Christ, that should be the bloody actors in the tragedy of his death; namely, the rulers and chief priests; it was the poor that received Christ, and embraced the gospel; it was the great ones of the world that rejected him, and set him at nought; and the rulers both in church and state condemned and crucified him.

Mt 16:22 Then Peter took Him and began to rebuke Him, saying, God be gracious to You, Lord! This shall never be to You.

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No doubt Peter spake all this out of a sincere intention, and with a singular affection towards our Saviour; but pious intentions and good affections will not justify unwarrantable actions.
 
From this counsel of St. Peter to Christ we learn,
 
1. How ready flesh and blood is to oppose all that tends to suffering;  Master, spare thyself.
 
2. What need we have to be fortified against the temptations of friends as well as of enemies! for Satan can make good men his instruments to do his work, when they little think of it,.  Peter little suspected that Satan set him on work to hinder the redemption of mankind, by dissuading Christ from dying.  But observe in the next verse with what indignation Christ rejects Peter's advice.

Mt 16:23 But He turned and said to Peter, Go, Satan! You are an offense to Me, for you do not savor the things that are of God, but those that are of men.

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Christ looked upon Peter with anger and displeasure, Christ heard Satan speaking in Peter.  It was Peter's tongue, but Satan tuned it; therefore Christ calls Peter by Satan's name.  They that will do the devil's work shall have the devil's name too.  He that would hinder the redemption of mankind, is Satan, an adversary to mankind.
 
From our Saviour's smart reproof given to Peter, Learn, that no love or respect to men's persons or piety must draw us to flatter them in their sins, or cause us to speak lightly of their sins.
 
From our Saviour's resolution not to favour himself, notwithstanding Peter's advice, Learn, That so intent was the heart of Christ upon the great work of man's redemption, that he could not bear the least word that should obstruct it, or divert him from it.

Mt 16:24 Then Jesus said to His disciples, If anyone desires to come after Me, let him deny himself and take up his cross and follow Me.

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Observe here, 1. How our Saviour recommends his religion to every man's choice; not attempting by force and violence to compel any to the profession of it.   If any man will come after me, that is, if any man choose and resolve to be a Christian.
 
2. Our Saviour's terms propounded:
 
1. Self-denial Let him deny himself.  By which we are not to understand the denying and renouncing of our senses in matters of faith, nor yet the renouncing of our reason in matters of religion; but by self-denial is meant, that we should be willing to part with all our earthly comforts, and quit all our temporal enjoyments, for the sake of Christ and his holy religion.

 
2. Gospel-suffering, He must take up his cross.  An allusion to a Roman custom, that the malefactor, who was to be crucified, took his cross upon his shoulder, and carried it to the place of execution.
 
Where note, Not the making of the cross for ourselves, but the patient bearing of it when God lays it upon our shoulder, is the duty injoined: let him take up his cross.
 
3. Gospel-service, He must follow me:  that is, obey my commands, and follow my example:  he must set my life and doctrine continually before him, and must be daily correcting and reforming his life by that rule and pattern.  See on Lu 9:23.

Mt 16:25 For whoever desires to save his life shall lose it, and whoever desires to lose his life for My sake shall find it.

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Observe here,  1. That the love of this temporal life, is a great temptation to men to deny Christ, and renounce his holy religion.
 
2.  That the surest way to attain eternal life, is cheerfully to lay down a mortal life, when the glory of Christ and his service calleth us thereunto.

Mt 16:26 For what is a man profited if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?

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Learn, 1. That God has intrusted everyone of us with a soul of inestimable worth and preciousness, capable of being saved or lost, and that to all eternity.
 
2. That the gain of the whole world is not comparable with the loss of one precious soul.  The soul's loss is an incomprehensible and irrecoverable loss.

Mt 16:27 For the Son of man shall come in the glory of His Father with His angels, and then He shall reward each one according to his works.

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There is a twofold judgment spoken of by this evangelist St. Matthew, namely, a particular coming of Christ to execute vengeance on the Jews, at the destruction of Jerusalem; and a general coming at the day of judgment.
 
If we understand this place of the latter, we have then, 1.  The judge described,  The Son of man, he who was and is both God and man, shall judge both angels and men.
 
2. The splendour of that day declared, He shall come in glory with his holy angels.  The attendance of angels shall be required by Christ not for necessity but for majesty.
 
3. The work and business of that day demonstrated, and that is, To render to every man according to his work.
 
Learn, That the judgment of the great day will be most glorious and righteous:  Christ will be glorious in his person, and glorious in his attendance:  and the judgment will be according to righteousness, Without respect of persons, according to what has been done in the body.

Mt 16:28 Truly I say to you, There are some standing here who shall not taste of death until they see the Son of man coming in His kingdom.

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A threefold sense and interpretation is given of these words.
 
1. Some will have them refer to our Saviour's transfiguration mentioned in the next chapter:  as if he had said, "Some of you, as Peter, James, and John, shall shortly see me upon mount Tabor, in such glory as I will come into judgment."

2. Others understand the words of Christ's exercising his kingly power in the destruction of Jerusalem and the Jewish nation; which St. John did have to see.
 
3. Others refer the words to the time of the gospel after Christ's resurrection and ascension, when the gospel was propagated and spread far and near,  There are some standing here, that shall not taste of death, till they see the kingdom of God come with power Mr 9:1 that is, till they see the increase and enlargement of the the church by the gospel.
 
Thence note, That where the gospel is powerfully preached, and cheerfully obeyed, there Christ cometh most gloriously in his kingdom.

Mt 17:1 And after six days Jesus took Peter, James, and John his brother, and brought them up into a high mountain apart.

Mt 17:2 And He was transfigured before them. And His face shone as the sun, and His clothing was white as the light.

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The former part of this chapter gives us an account of our Saviour's glorious transfiguration, he laid as it were the garments of frail humanity and mortality aside for a little time, and assuming to himself the robes of majesty and glory, the rays of his divinity darted forth, his face shined with a pleasing brightness, and his raiment with such a glorious lustre, as did at once both dazzle and delight the eyes of the beholders.
 
Here observe, 1.  The reasons of our Lord's transfiguration,
 
1.  To demonstrate and testify the truth of his divinity; that  he was Christ the Son of the living God; according to St. Peter's confession just before.  This divine glory was an evidence of his divine nature.
 
2.  Christ was thus transfigured, to prefigure the glory of his second coming to judgment, when he shall be admired of his saints, as here he was admired by his disciples.
 
Observe, 2.  The choice which our Saviour makes of the witnesses of his transfiguration, his three disciples, Peter, James and John.  But why disciples?  Why three disciples?  Why these three?
 
1.  This transfiguration was a type and shadow of the glory of heaven: Christ therefore vouchsafes the earnest and first fruits of that glory only to saints; upon whom he intended to bestow the full harvest.
 
2.  Three disciples were witnesses sufficient to testify this miracle. Judas was unworthy of this favour, yet lest he should murmur or be discontented at his being left out, others are also left out besides him.
 
3.  These three, rather than others; because,
 
1.  These disciples are more eminent for grace, zeal, and love to Christ; and, consequently, are most highly dignified and honoured by him.  The most eminent manifestations of glory, are made by God to those that are most eminent in grace.
 
2.  These three were witnesses of Christ's agony and passion, to prepare them for which, they are here made witnesses of his transfiguration.  This glorious vision from Mount Tabor fitted them to abide the terrors of mount Calvary.

Mt 17:3 And behold, there appeared to them Moses and Elijah talking with Him.

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Observe here, the glorious attendance upon our Saviour at his glorious transfiguration; they were two men, Moses and Elias.  This being but a glimpse of Christ's glory, not a full manifestation of it, only two of the glorified saints attend upon Christ at it; when he shall come in his full glory, ten thousand of thousands shall attend him.  These two attendants were two men, not two angels; because men were more nearly concerned in what was done; they were not only spectators but partners. Man's restoration was Christ's principal aim: the angels' confirmation his less principal design.  But why Moses and Elias?
 
1.  Moses the giver of the law, and Elias the chief of the prophets, attending both upon Christ, did shew the consent of the law and the prophets with Christ,and their fulfilling and accomplishment in him.
 
2.  Because these two were the most laborious servants of Christ, both adventured their lives in God's cause, and therefore are highly honoured by Christ.   Such as honour him, he will honour.

Mt 17:4 And Peter answered and said to Jesus, Lord, it is good for us to be here. If You will, let us make here three tabernacles; one for You, and one for Moses, and one for Elijah.

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Observe here, 1.  The person supplicating, Peter.  No doubt the other two, James and John, were much affected, but Peter is more fervent and forward; yet there is no arguing with the Papists from his fervency to his superiority; his personal prerogatives were not hereditary.
 
Observe, 2.  The person supplicated, Jesus; not Moses, nor Elias; the disciples make no prayer, no suit to them, but to Christ only.  Prayers to saints departed are both vain and unlawful.
 
Observe, 3.  The supplication itself, and that was for their continuance where they were.   It is good for us to be here.  O what a ravishing comfort is the fellowship of the saints! but the presence of Christ among them renders their joys transporting.
 
Observe, 4.  Their proffer of service to farther this continuance; Let us make three Tabernacles.  This motion was well meant and devout.  St. Peter will stick at no cost nor pains for the enjoyment of Christ's presence and his saints' company, yet was the motion unadvised and rash.  St. Peter erred in desiring a perpetuity of that condition which was but transient and momentary.  This vision was only a taste of Glory, not a full repast.  He errs, in that he would bring down heaven to earth, and take up with Tabor instead of heaven.  He errs, in that he would enter upon the possession of heaven's glory, without suffering, and without dying.  Peter would be clothed upon, but was not willing to be unclothed.
 
Learn, 1.  That a glimpse of glory is enough to wrap a soul into ecstasy, and to make it out of love with worldly company.
 
2.  That we are apt to desire more of heaven upon earth than God will allow: we would fain have the heavenly glory come down to us, but we are unwilling to go by death to that; we know not what we say, when we talk of felicity in tabernacles upon earth.

Mt 17:5 While he yet spoke, behold, a bright cloud overshadowed them. And behold a voice out of the cloud which said, This is My beloved Son in whom I am well pleased, hear Him

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Observe here, 1. A cloud was put before the disciples' eyes, for two reasons.
 
1. To allay the lustre and resplendency of that glory which they were swallowed up with.  As we cannot look upon the sun in its full brightness, but under a cloud by reflection; so the glory of heaven is insupportable, till God veils it and shelters us from the surcharge of it.
 
2. A cloud overshadows them, to hinder their farther prying and looking into the glory.  We must be content to behold God here through a cloud  darkly, ere long we shall see him face to face.

Observe, 2. The testimony given by God the Father out of the cloud concerning Jesus Christ his son:  This is my beloved Son, in whom I am well pleased.
 
Here note, 1. The dignity of his person, he is a son, therefore, for nature coessential, for dignity coequal, for duration coeternal, with the Father; and a beloved son, because of his likeness and conformity to him.  A father's likeness is the cause of love; a unison of wills causes a mutual endearing of affections.

Note, 2. The excellency of his mediation, In whom I am well pleased.  Christ in himself was most pleasing to God the Father, and in and through him he is wll pleased with all believers.  Christ's mediation for us makes God appeasable to us.

Note, 3. The authority of his doctrine:  Hear him, not Moses and Elias, who were servants, but Christ my Son, whom I have commissioned to be the great Prophet and Teacher of my church: therefore adore him as my Son, believe in him as your Saviour, and hear him as your lawgiver.  He honours Christ most, that obeys him the best.  The obedient ear honours Christ more than either the gazing eye, the adoring knee, or the applauding tongue.  This is my beloved Son, hear him.

Mt 17:6 And when the disciples heard, they fell on their face and were greatly terrified.

Mt 17:7 And Jesus came and touched them, and said, Arise and do not be terrified.

Mt 17:8 And lifting up their eyes, they saw no one except Jesus alone.

Mt 17:9 And as they came down from the mountain, Jesus commanded them, saying, Tell the vision to no one until the Son of man has risen from the dead.

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Observe here, 1. The effect which this voice from heaven had upon the apostles, it cast them into a passion of horror and amazement.  They were sore afraid, and fell on their face.
 
Learn thence, that such is the majesty and glory of God, that man in his sinful state cannot bear so much as a glimpse of it, without great consternation and fear.  How unable is man to hear the voice of God! and yet how ready to despise the voice of man; If God speaks by himself, his voice is too terrible; if he speaks by his ministers, it is too contemptible.

Observe, 2. The person by whom the disciples were recovered out of these amazing fears unto which they were cast; namely, by Christ: Jesus came and said, Be not afraid.  It is Christ alone who can raise and comfort those whom the terrors of the Almighty have dejected and cast down.
 
Observe, 3. The manner how Christ recovered them out of this passionate amazement, it was three-fold:

1. By his gracious approach, he came unto them.  Christ will come with comfort unto his children, when they are disabled from coming to him with comfort.
 
2. By his comfortable touch; He came and touched them.  Christ comforts believers by a real and close application of himself unto them.  An unapplied Christ saves none, comforts none.

3.  By his comforting voice, He said, Be not afraid.  It is a word of assurance, that there is no ground or cause of fear; and it is a word of assistance.  It is verbum operatorium:  he that said unto them, Arise, Be not afraid, did by his spirit breathe life, and convey strength into their souls, to enable them to arise.
 
Observe, 4. The strict injunction given by Christ to his disciples, not to publish or proclaim this vision till after his resurrection, for two reasons:

1. Lest it should hinder his passion; for had the rulers of the world known him to be the Lord of life and glory, they would not have crucified him; therefore Christ purposely concealed his deity to give way to his passion.
 
2. Christ being now in a state of humiliation, would have his majesty veiled, his glory concealed, and consequently forbids that the glorious vision of his transfiguration should be published and accordingly charges his disciples, That they tell the vision to no man till he was risen.
 
As if Christ had said, Tell no man the things which you have seen; not the residue of the disciples, That they tell the vision to no man till he was risen.

As if Christ had said, Tell no man the things which you have seen; not the residue of the disciples, that they be not troubled, that they were not admitted to see with you; nor those believers which now follow me, that they be not scandalized at my sufferings after so glorious a transfiguration.

Mt 17:10 And His disciples asked Him, saying, Why then do the scribes say that Elijah must come first?

Mt 17:11 And answering Jesus said to them, Elijah truly shall come first and restore all things.

Mt 17:12 But I say to you that Elijah has come already, and they did not know him, but have done to him whatever they desired. Likewise also the Son of man shall suffer from them.

Mt 17:13 Then His disciples understood that He spoke to them about John the Baptist.

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Here we have the disciples' question, and our Saviour's answer.  They ask our Saviour, how the observation of the Jewish doctors holds good, that Elias must come before the Messias come?  We see the Messias, but we see no Elias; our Saviour answers, that Elias was come already:  Not Elijah in person, but one in the spirit and powers of Elias; one of his spirit and temper; to wit, John the Baptist, who was prophesied of under the name of Elias.  And great indeed was the resemblance between the Elias of the Old Testament, and of the New, namely John the Baptist; they were both born in bad times; they were both zealous for God and religion; they were both undaunted reprovers of the faults of princes; and they were both hated and implacably persecuted for the same.

Learn, that hatred and persecution, even unto death, has often been the lot and portion of such as have had the zeal and courage to reprove the faults of princes;  Elias is come, and they did unto him whatsoever they would.

Mt 17:14 And when they came to the crowd, a man came to Him, kneeling down to Him and saying,

Mt 17:15 Lord, have mercy on my son, for he is a lunatic and grievously vexed; for oftentimes he falls into the fire, and often into the water.

Mt 17:16 And I brought him to Your disciples, and they could not cure him.

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Matthew 17:14 Mt 17:14

 
Observe here, 1. A sick patient brought to Christ, the great physician, for cure and healing. A lunatic, that is, a person, at certain times of the moon, afflicted with the falling sickness.
 
2. This sickness of his was aggravated by Satan, who bodily possessed him, and cruelly cast him into the fire and into the water, but rather for torture than dispatch.
 
O how does Satan, that malicious tyrant, rejoice in doing hurt to mankind!  Lord, abate his power, since his malice will not be abated.
 
Observe, 3. The person who brought him forth for cure, his compassionate father, who kneeled down and cried out, need will make a person both humble and eloquent.  Everyone has a tongue to speak for himself; happy is he that keeps a tongue for others.
 
4. The physicians that he was first brought unto:  first,  to the disciples; and when they could not cure him, then to Jesus.  We never apply ourselves importunately to the God of power, till we begin to despair of the creature's help.

Mt 17:17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? How long shall I suffer you? Bring him here to Me.

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Matthew 17:17 Mt 17:17

 
These words are a severe rebuke given by Chrsit to his own disciples.
 
Where, observe, The person upbraided, his discples:  and the sin upbraided with, unbelief.   O faithless generation!  Yet was it not the total want of faith, but the weakness and imperfection of faith, that they were upbraided with and reproved for.
 
Hence learn, 1. That secret unbelief may lie hid and undiscerned in a person's heart, which neither others nor himself may take notice of, until some trial doth discover it.  The disciples were not sensible of that unbelief which lay hid in them, till this occasion did discover it.
 
Learn, 2. That the great obstacle and obstruction of all blessings, both spiritual and temporal, coming to us, is our unbelief:  O faithless generation!  Others conceive that these words were not spoken to the disciples but to the Scribes, which Mr 9:1-50. says, at this time were disputing with Christ's disciples, and perhaps insulting over them, as having found out a distemper which could not be cured by Christ's name and power; and these he called now, as he had done heretofore, a generation of vipers.

Mt 17:18 And Jesus rebuked the demon, and he departed out of him. And the child was cured from that very hour.

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Observe here, With what facility and ease our Saviour cured this poor man, who was bodily possessed by satan:  with one word speaking, he delivered the distressed person from the malice and power of satan.
 
Thence learn, That how long soever, and how strong soever satan's possession has been in a person, Christ can eject and cast him out both easily and speedily.

Mt 17:19 Then the disciples came to Jesus apart, and said, Why could we not cast him out?

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Observe here, How ashamed the disciples were of this open rebuke given them by their Master; they privately ask him the case of their ill success,  Why they could not cast out Satan, according to the power promised them to work miracles?  Our Saviour tells them, that their power to work this miracle now failed them for a double reason.
 
1. For their unbelief, by which we are to understand the weakness of their faith, not the total want of faith.

2. Because they neglected the special means appointed by God, in order to that end, to wit, fasting and prayer:  that is a fervour of devotion, joined with faith and fasting.

Thence learn, That fasting and prayer are two especial means of Christ's appointment, for enabling us victoriously to overcome satan, and cast him out of ourselves and others.  We must set an edge upon our faith by prayer, and upon our prayer by fasting.

Question. But what are we to understand by faith as a grain of mustard-seed?

Matthew 17:19 Mt 17:19

 
Observe here, How ashamed the disciples were of this open rebuke given them by their Master; they privately ask him the case of their ill success,  Why they could not cast out Satan, according to the power promised them to work miracles?  Our Saviour tells them, that their power to work this miracle now failed them for a double reason.
 
1. For their unbelief, by which we are to understand the weakness of their faith, not the total want of faith.
 
2. Because they neglected the special means appointed by God, in order to that end, to wit, fasting and prayer:  that is a fervour of devotion, joined with faith and fasting.
 
Thence learn, That fasting and prayer are two especial means of Christ's appointment, for enabling us victoriously to overcome Satan, and cast him out of ourselves and others.  We must set an edge upon our faith by prayer, and upon our prayer by fasting.
 
Question. But what are we to understand by faith as a grain of mustard-seed?
 
Answer. 1. Some do thereby understand a faith that groweth and increaseth as a grain of mustard-seed, or a faith as strong and active in heart as mustard-seed is on the palate.  And by removing mountains, understand the performing things that are most difficult; as if Christ had said, Did your faith increase as a grain of mustard-seed grows, it would enable you to surmount all difficulties whatsoever.
 
2. Others by faith as a grain of mustard-seed, understand, the least degree of sincere faith on God, it being a proverbial speech among the Jews, used pro reminima, for the least thing; as if Christ had said, "Had you the least measure of that faith which cast out fear and doubting of success in the discharge of your office, you might perform things most difficult, and even this faith in its effects would be mighty."  Dr.  Whitby.


My own observation; all born again Christians are given "the measure of faith" it is up to each of us to increase our measure of faith by reading, studying, meditating and His Word daily. Also by praying daily and incessantly to The Father, asking Him for Wisdom and letting our lives be led by His Holy Spirit, asking Him daily for forgiveness of sins, sins of commision as well as sins of ommision. Keeping our thoughts and mind stayed on Him. Believing and not doubting.

Mt 17:22 And while they stayed in Galilee, Jesus said to them, The Son of man shall be betrayed into the hands of men.

Mt 17:23 And they will kill Him, and the third day He will be raised again. And they grieved exceedingly.

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Observable it is, how frequently our Saviour forewarned his disciples of his approaching sufferings.  All was little enough to arm them against the scandal of the cross, and to reconcile them to the thought of what he was to suffer for them, and they were to suffer with him.
 
Learn, That we can never hear too much of the doctrine of the cross; nor can we be too often instructed in our duty to prepare for a suffering condition.  As Christ went by his cross to his crown, from a state of abasement to a state of exultation, so must all his disciples and followers likewise.

Mt 17:24 And when they had come to Capernaum, those who received the didrachmas came to Peter and said, Does your master not pay the didrachmas?

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Observe here, 1. The question put to Peter;  Doth your master pay tribute?  This tribute-money originally was a tax paid yearly by every Jew to the service of the temple, to the value of fifteen-pence a head.  But when the Jews were brought under the power of the Romans, this tribute-money was paid to the emperor, and was changed from a homage-penny to God, to a tribute-penny to the conqueror.  The collectors of this tribute-money asked Peter, whether his master would pay it or not.

Observe, 2. The answer returned, positively and suddenly.  He does pay.  Peter consults not first with our Saviour, whether he would pay it; but knowing his readiness to render to all their due, he says, Yes.  There was no truer paymaster of the king's dues, than he that was King of Kings.  He preached it, and he practised it:  Give unto Caesar the things that are Caesar's.

Yet Observe, 3. Our Saviour insinuates his own exemption, privilege, and freedom form paying this tribute-money, as he was the Son of God, the Universal King; subjects pay tribute, but king's children are free. Though Christ was free from paying tribute by a natural right, yet he would not be free by a voluntary dispensation.

Therefore Observe, To prevent all scandal and offence, he works a miracle, rather than the tribute money should go unpaid.  Whether Christ by his almighty word created this piece of money in the mouth of the fish, (which was half a-crown for himself and St. Peter, who had a house in Capernaum, and was there to pay his poll) or whether Christ caused the fish to take up this piece of money at the bottom of the sea, is not necessary to enquire, nor possible to determine.  Our duty is, reverentially to adore that Omnipotent Power, whcih could command the fish to be both his treasurer to keep his silver, and his purveyor to bring it to him.
 

2. Industriously to imitate his example, in shunning all occasions of offence, especially towards those whom God has place in sovereign authority over us.

Observe lastly, The poverty of our holy Lord, and his contempt of all worldly wealth and riches:  he had not so much as fifteen pence by him to pay his poll.  Christ would not honour the world so far as to have any part of it in his own possession.  The best man that ever lived in the world had not a penny in his purse, nor a house to hide his head in, which he could call his own.

Mt 18:1 At that hour the disciples came to Jesus, saying, Who is the greater in the kingdom of Heaven?

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Notwithstanding our blessed Saviour had so often told his disciples that his kingdom was not of this world, yet they still dreamt of a temporal and earthly kingdom, which he, as the Messias, should shew forth the glory of; in which there should be distinct places of honour and offices, one above another; and accordingly, at this time, the ambition of the disciples led them to enquire of our Saviour, who should have the chief place of honour and dignity under him in that his kingdom, who should be the principal officers of state; concluding it must be some of them, though they could not agree who were fittest for those high posts of honour and service.
 
Learn hence, that the best and holiest of men are too subject to pride and ambition, to court worldy dignity and greatness, to affect a precedency before, and a superiority above, others:  the disciples themselves were tainted with the itch of ambition, which prompted them to enquire of their Master,  Who should be the greatest in his kingdom of the church?

Mt 18:2 And Jesus called a little child to Him and set him in their midst,

Mt 18:3 and said, Truly I say to you, Unless you are converted and become as little children, you shall not enter into the kingdom of Heaven.

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Our Saviour intending to cure this pride and ambition in his disciples, first preaches to them the doctrine  of humility, and to enforce his doctrine he sets before them,  a little child, the proper emblem of humility; assuring them, that unless they be converted, or turned from this sin of pride and ambition, and become as a little child in lowliness of mind, and contempt of worldly greatness, they cannot be saved.
 
Learn hence, 1. That no sins are more odious and abominable in the sight of God, than pride and ambition; especially amongst the ministers of the gospel.
 
Learn, 2. That persons already converted, do stand in need of farther conversion:  they that are converted from a state of sin, may want to be converted from a particular act of sin:  this was the disciples case here; they were turned from a course of sin, but they wanted conversion from a particular act of sin; to wit, from ambition.
 
Learn, 3. That conversion, though sincere, may be very imperfect. Converts still have remains of corruption,  some lust often breaking forth, which they must take special care to resist and subdue.

Mt 18:4 Therefore whoever shall humble himself like this little child, this one is the greater in the kingdom of Heaven.

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As if our Lord had said, "That the apostle, or that minister, who thinks as meanly of himself as a little child, and is humble and lowly in his own esteem, he deserves the highest place of dignity and honour in my church."
 
Note, That the truly humble person, who is freest from affecting pre-eminency, is most worthy of the highest dignity and eminency in the church of God:  and in the account of Christ, the way to be honourable is to be humble.  "Before honour is humility."

Mt 18:5 And whoever shall receive one such little child in My name receives Me.

Mt 18:6 But whoever shall offend one of these little ones who believes in Me, it would be better for him that an ass's millstone were hung around his neck, and he be sunk in the depth of the sea.

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Our Saviour having declared, that the humblest persons should be always highest in his esteem; he next declares how exceeding dear and precious such christians are to him, who resemble little children in humility of heart, and innocency of life:  assuring the world, that whatever kindness and respect is shewn to such for his sake, he reckons shewn to himself; and all the disrespect and unkindness which is offered to them, be accounts as done unto himself:  so near is the union, and so dear the relation, betwixt Christ and his members, that whatever good or evil is done unto them, he reckons as done unto himself.

Mt 18:7 Woe to the world because of offenses! For it is necessary that offenses come; but woe to that man by whom the offense comes!

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Matthew 18:7 Mt 18:7

 
Two things are here observable:
 
1. The necessity of scandalous offences:   It must needs be that offences come:
 
2. The misery and mischief that comes by them:  Woe unto the world because of offences:  Woe unto such as give offence; this is va indignantis, the woe of one denouncing; and woe to such as stumble at offence given, this is va dolentis, the woe of one lamenting.
 
From the whole, Note, 1. That scandals, or offensive actions in the church of Chrsit, will certainly fall out among those that profess religion, and the name of Christ.  Offences will come;  Their necessity is partly from the malice of Satan, partly from the wickedness and deceitfulness of men's own hearts and natures, God permitting those to have their natural effects.
 
2. That scandalous and offensive actions from such as profess religion and the name of Christ, are baneful and fatal stumbling-blocks to wicked and worldy men.
 
3.  That the offence which wicked men take at the falls of the professors of religion, to the hardening of themselves in their wicked practices, is matter of just and great lamentation; Woe unto the world because of offences!

Mt 18:8 And if your hand or your foot causes you to offend, cut them off and throw them from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet to be cast into everlasting fire.

Mt 18:9 And if your eye offends you, pluck it out and throw it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the hell of fire.

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This command of Christ is not to be understood literally, as if it were our duty to maim our bodily members; but the exhortation is to cut off all occasions that may betray us into sin; and to mortify our darling and beloved lust, though as dear to us as our right eye.
 
Learn, 1. That sin may be avoided.  It is our duty to avoid whatever leads unto it, or may be the instrument or occasion of it.
 
2. That the best way to be kept from the outward acts of sin, is to mortify our inward affection and love to sin.  If our love and affection to sin be mortified, our bodily members may be preserved, for they will no longer be weapons of sin, but instruments of holiness.

Mt 18:10 Take heed that you do not despise one of these little ones. For I say to you that in Heaven their angels always behold the face of My Father in Heaven.

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Observe here, 1. A cautionary direction given by Christ to the men of the world concerning his members;  Take heed that ye do not offend one of my little ones; that is, that ye do not undervalue and neglect, much less injure and afflict, them.
 
2. A reason assigned, Because their angels being constantly and immediately in the presence of God, are perpetually ready to execute his will, by revenging any wrongs and injuries done unto his friends and children.
 
Learn, 1. What is the office and employment of the glorious angels; namely, to be the immediate attendants upon the royal person of the supreme King and Sovereign of the world.
 
Learn hence, 2. In what esteem good men are with God, and what a mighty regard he has for the meanest of his children, that he commits the care and preservation of them to the holy angels, who are nearest to him, and in highest favour and honour with him.
 
It is St. Jerome's note upon this place, That great is the dignity of these little ones, seeing every one of them from his birth hath an angel delegated to preserve him.  But though others think that the opinion of a tutelary angel, or of one particular angel's having the custody of one particular saint, as his continual charge, has not a sufficient foundation in the holy scriptures! yet all the angels in heaven are ministering spirits unto them; and though they do not always attend upon their person (for they stand before the face of God) yet it is to to receive his commands, either to help them in their exigencies, or punish those that injure them.

Mt 18:11 For the Son of man has come to save that which was lost.

Mt 18:12 What do you think? If a man has a hundred sheep and one of them strays, does he not leave the ninety and nine and go into the mountains and seek the straying one?

Mt 18:13 And if it happens that he finds it, truly I say to you, he rejoices more over it than over the ninety and nine which did not stray.

Mt 18:14 Even so it is not the will of your Father in Heaven that one of these little ones should perish.

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How our Saviour continues his argument against giving offence to his children and members; he came into the world to redeem and save them; therefore none ought to scandalize and offend them.  And to illustrate this, he compares himself to a good shepherd, who regards every one of his sheep; and if any wander or go astray, he seeks to recover it with desire and joy.
 
Learn, 1. That the natural condition of mankind is like to that of wandering sheep; they err and go astray from God their chief good, and the object of their complete happiness.
 
2. That it was the work and business, the care and concern, of Jesus Christ, to seek and recover lost souls, as the shepherd doth his lost sheep.
 
3. That the love and care of Christ towards his sheep, in seeking to save and to preserve them, is a forcible argument unto all, not to scandalize and offend them, much less to persecute and destroy them.

Mt 18:15 But if your brother shall trespass against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother.

Mt 18:16 But if he will not hear you, take one or two more with you, so that in the mouth of two or three witnesses every word may be established

Mt 18:17 And if he shall neglect to hear them, tell it to the church. But if he neglects to hear the church, let him be to you as a heathen and a tax-collector.


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In these words our Saviour gives us an excellent rule for the duty of fraternal correction, or brotherly admonition.
 
Where note, 1. That brotherly reproof and admonition is a duty incumbent upon church members.
 
2. That it may be administered successfully, it must must be administered privately and prudently.
 
3.  When private admonition prevails not, Christ has appointed church-governors, to execute church-censures on the obstinate and irreclaimable.
 
4. Persons justly falling under the censures of the church, and rightly excommunicated, are to be looked upon as obstinate and contumacious offenders, and the members of the church to shun society and conversation with them:   If he neglect to hear the Church, let him be unto thee as an heathen man, and as a publican was among Jews; wholly neglected, and not thought fit to be conversed with.

Mt 18:18 Truly I say to you, Whatever you shall bind on earth shall occur, having been bound in Heaven; and whatever you shall loose on earth shall occur, having been loosed in Heaven.

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That is, whomsoever the officers of my church shall justly excommunicate upon earth, shall, without repentance be shut out of heaven; and whosoever upon their true repentance, shall be absolved on earth, shall be absolved in heaven.
 
Learn, That Christ will ratify in heaven whatsoever the church assembled doth in his name upon earth; whether to the censuring of the guilty, or the absolving of the penitent.  This power of binding and loosing is by Christ committed to his church.

Mt 18:19 Again I say to you that if two of you shall agree on earth as regarding anything that they shall ask, it shall be done for them by My Father in Heaven.

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Here we have a gracious promise made by Christ of his presence with all his members in general, and with is ministers in special; whenever they meet  together in his name, that is by his authority, in obedience to his command, and with an eye to his glory.  Whenever they celebrate any sacred institution of his, or execute any church-censures, he will be in the midst of them, to quicken their prayers, to guide their councils, to ratify their sentence, to accept their endeavours.
 
Learn, 1. That Christ will be graciously present with and amongst his people, whenever they assemble and meet together in his name, be it ever so small a number.
 
2. That Christ will, in a special manner, be present with the guides and officers of his church, to direct their censures, and to confirm the sentence passed in his name, and pronounced by his authority upon obstinate offenders.

Mt 18:21 Then Peter came to Him and said, Lord, how often shall my brother sin against me and I forgive him? Until seven times?

Mt 18:22 Jesus said to him, I do not say to you, Until seven times; but, Until seventy times seven.

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Here St. Peter puts a question to our Saviour, how often Christians should forgive offences to their brethren professing repentance: Christ answers that there should be no end of our mutually forgiving one another, but we are to multiply our pardon as our brother manifests his repentance.  Not that we are hereby obliged to take the frequent offender into our bosom, and to make him our intimate; but to lay aside all malice, and all thoughts and desires of revenge, and to stand ready to do him any office of love and friendship.
 
Learn, 1. That to fall often into the same offence against our brother, is a great aggravation of sin, so the multiplication of forgiveness is a great demonstration of a God-like temper in us.  He that multiplies sin, doth like Satan, sin abundantly; and he that multiplies pardon, doth, like God, pardon abundantly.

Mt 18:23 Therefore the kingdom of Heaven has been compared to a certain king who desired to make an accounting with his servants.

Mt 18:24 And when he had begun to count, one was brought to him who owed him ten thousand talents.

Mt 18:25 But as he had nothing to pay, his lord commanded that he, and his wife and children, and all that he had, be sold, and payment be made.

Mt 18:26 Then the servant fell down and worshiped him, saying, Lord, have patience with me and I will pay you all.

Mt 18:27 Then the lord of that servant was moved with compassion and released him and forgave him the debt.

Mt 18:28 But the same servant went out and found one of his fellow servants who owed him a hundred denarii. And he laid hands on him and took him by the throat, saying, Pay me what you owe.

Mt 18:29 And his fellow servant fell down at his feet and begged him, saying, Have patience with me and I will pay you all.

Mt 18:30 And he would not, but went and cast him into prison until he should pay the debt.

Mt 18:31 So when his fellow servants saw what was done, they were very sorry. And they came and told their lord all that was done.

Mt 18:32 Then his lord, after he had called him, said to him, O wicked servant, I forgave you all that debt because you begged me.

Mt 18:33 Should you not also have pitied your fellow servant, even as I had pity on you?

Mt 18:34 And his lord was angry, and delivered him to the tormentors until he should pay all that was due to him.

Mt 18:35 So likewise shall My heavenly Father do also to you, unless each one of you from your hearts forgive his brother their trespasses.

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Our blessed Saviour, to enforce the foregoing doctrine of mutual forgiveness, propounds a parable; the main scope of which is to shew, that unless we do actually forgive and pass by injuries done to us, we cut ourselves off from all interest in God's pardoning mercy, and must expect no forgiveness at the hands of God.
 
From the whole, Note, 1. That as we all stand in need of forgiveness from God, so likewise of forgiveness from one another.
 
2. That we all stand bound by the laws of our holy religion, to forbear and forgive one another.
 
3. That Almighty God has made the forgiving one another, the certain and necessary condition of his forgiving us.
 
4. That such as are inexorable towards their brethren, shall find God Almighty hard to be intreated towards themselves.  We may expect the same rigour and severity from God, which we shew to men.
 
5. That the freeness of God's love in forgiving us, ought to be both an argument to excite us to forgive one another, and also a rule to direct us in the manner of forgiving each other.
 
Doth God forgive us when he has power in his hand to punish us?  So must we when we have ability and opportunity for revenge.  Doth God forgive universally all persons?  So must we all provocations.  Doth he forgive us freely and willingly, heartily and sincerely?  So must we; we must be as forward in forgiving, as they in provoking.
 
Learn from the whole, The equity of unlimited forgiveness of our brother, because our God and Saviour forgives us more numerous and heinous sins than our brother is capable of committing against us. Let all unmerciful and unchristian creditors remember this text, who cast poor men into prison for debt, who have nothing to pay; surely he who bids us lend,  looking for nothing again, will not allow us to imprison where nothing can be hoped for.
 
It is to be feared, such will find but little mercy hereafter, who have shewed no mercy here; for it at the great day such shall be condemned as did not visit Christians in prison, what will their condemnation be, who cast them into prison?

Mt 19:1 And it happened, when Jesus had finished these sayings, that He departed from Galilee and came into the borders of Judea beyond Jordan.

Mt 19:2 And great crowds followed Him. And He healed them there.

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The country of the Jews was divided into three provinces; namely, Galilee, Samaria, and Judea.
 
In Galilee, were the cities of Nazareth, Chorazin, Bethsaida, and Capernaum; here Christ dwelt and spent a considerable part of his time, preaching to them, and working miracles among them.  But now comes the time in which our holy Lord takes his leave of this province of Galilee, and returned no more to it:  woe to that people, whose unthankfulness for Christ's presence and ministry amongst them, causes him finally to forsake them.  Having left Galilee, our holy Lord passes through Samaria (the Samaritans being prejudiced against him, and refusing to receive him) and comes into the coasts of Judea, where multitudes of people flocked after him.
 
But observe the qualities of his followers, not the great ones of the world, not many mighty, not many noble; but the poor and despised multitude, the sick and weak, the deaf and blind, the diseased and distressed.
 
Thence observe, That none but such as find their need of Christ will seek after him, and come unto him.  None will apply to him for help, till they feel themselves helpless.   Great multitudes of the sick and diseased came unto him, and he healed them all.

Mt 19:3 And the Pharisees came to Him, tempting Him and saying to Him, Is it lawful for a man to put away his wife for every cause?

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Observe here, 1. That wheresoever our blessed Saviour went, the Pharisees followed him; not out of a sincere intention, but with a design to ensnare him:  and accordingly, they propound a question to him concerning divorce, Whether a man might put away his wife on any occasion, as the manner of the Jews was?  Concluding that they should intrap him in his answer, whatever it was.  If he denied the lawfulness of divorce, then they would charge him with contradicting Moses, who allowed it.  If he affirmed it, then they would condemn him for contradicting his own doctrine, Mt 5:32, for favouring men's lusts, and for complying with the wicked custom of the Jews, who, upon every slight and frivolous occasion, put away their wives from them.
 
Learn thence, 1. That wheresoever our Lord went, as he had disciples and sincere followers, so the devil stirred him up bitter and malicious enemies, who sought to render his person unacceptable, and his doctrine unsuccessful.
 
2. That of all Christ's enemies, none had such a bitter hatred and enmity against his person, ministry, and miracles, as the Pharisees. Men of great knowledge, who rebelled against the light of their own consciences, and the clear convictions of their own mind.
 
3.  That such was the wisdom of our Saviour in all his answers to his enemies, that neither their wit nor malice could lay hold upon anything to insnare him:  but observe the piety and prudence of his answer to the Pharisees in the next words.

Mt 19:4 And He answered and said to them, Have you not read that He who made them at the beginning "made them male and female",

Mt 19:5 and said, "For this cause a man shall leave father and mother and shall cling to his wife, and the two of them shall be one flesh?"

Mt 19:6 "Therefore they are no longer two, but one flesh. Therefore what God has joined together, let not man separate."

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Observe here, Christ gives no direct answer to the Pharisees insnaring question, but refers them to the first institution of marriage, when God made them one, to the intent that matrimonial love might be both incommunicable and indissoluble.
 
Whence learn, 1. The sacred institution of marriage:  it is an ordinace of God's own appointment, as the ground and foundation of all sacred and civil society.   What God has joined together.
 
Learn, 2. The antiquity of this institution, it was from the beginning: He which made them at the beginning, made them male and female. Marriage is almost as old as the world, as old a nature; there was no sooner one person, but God divided him into two; and no sooner were there two, but he united them into one.
 
Learn hence, 3. The intimacy and nearness of this endeared and endearing relation:  the conjugal knot is tied so close, that the bonds of matrimonial love are stronger than those of nature:  stricter is the tie betwixt husband and wife, than betwixt parent and children, according to God's own institution.  For this cause shall a man leave father and mother, and cleave to his wife.

Mt 19:7 They said to Him, Why did Moses then command to give a bill of divorce and to put her away?

Mt 19:8 He said to them, Because of your hard-heartedness Moses allowed you to put away your wives; but from the beginning it was not so.

Mt 19:9 And I say to you, Whoever shall put away his wife, except for fornication, and shall marry another, commits adultery; and whoever marries her who is put away commits adultery.

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Observe here, The Pharisees' demand, and our Saviour's reply.  They demand,  Why Moses commanded to put away the wife by a bill of divorce?
 
Where note, The wicked abuse which the Pharisees put upon Moses, as if he had commanded them, whereas he only permitted to put them away. Moses suffered it for the hardness of their hearts; that is, he did not punish it; not allowing it as good, but winking at it as a lesser evil, because the Jews were so barbarously cruel to their wives, as to turn them away upon every disgust.
 
Now our Saviour, in his reply, refers them again to the primitive institution of marriage, bidding them compare the precept and their practice together; for in the beginning it was not so.
 
Learn, That according to the word and will of God, nothing can violate the bonds of marriage and justify a divorce between man and wife, but the defiling of the marriage bed by adultery and uncleanness:  this is the only case in which man and wife may lawfully part.  Whosoever shall put away his wife, except for fornication, committeth adultery.

Mt 19:10 His disciples said to Him, If this is the case of the man with his wife, it is not good to marry.

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That is, if a man be so strictly tied by marriage, it is best for him not to marry.  A very rash saying of the disciples, discovering both their great carnality, and also the tyranny of a sinful practice, grown up into custom.
 
Learn, 1. That the best of men have their weakness and infirmities: and the flesh takes its turn to speak, as well as the spirit in them. All that the saints say, is not gospel.
 
Learn, 2. How impatient nature is of restraint, and how desirous of sinful liberty, and to be freed from the ties and bonds which the holy and wise laws of God put upon it.

Mt 19:11 But He said to them, Not all receive this word, except those to whom it is given.

Mt 19:12 For there are some eunuchs who were born so from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who have made themselves eunuchs for the kingdom of Heaven's sake. He who is able to receive it, let him receive it.

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As if our Lord had said, "You my disciples do not consider what you say.  All men without sinning against God cannot abstain from marriage, but those only to whom God had given the gift of continency, and grace of chastity.  Some indeed by nature, or natural impotency are unfit for marriage.  Others wickedly are made unfit by castration; others by religious mortification, bring under their bodies that being free from the incumbrances that attend a marriage state, they may give up themselves the better to the exercises of a holy life."
 
Learn, 1. That Almighty God has given us diverse persons, different tempers, and constitutions:  some can subdue their impure desires and affections without the remedy of marriage, others cannot.
 
2. That continency or ability to live chastely, without the use of marriage, is the special gift of God; not common to all, but bestowed only upon some.  A gift it is, worthy of our fervent prayers, worthy of our best endeavours.
 
3. That a vow of chastity is not in our power; to quench a natural affection requires a supernatural gift.   All have not received it: that is, all men cannot live single, and abstain from matrimony.
 
From whence it follows, That men and women are not by monastical vows to be obliged to live a single life, which some cannot perform without sin.
 
Note farther, When Christ says, that some have made themselves eunuchs for the kingdom of heaven's sake:  the meaning is, That some have abstained from matrimony that they might be more expedite in preaching the gospel, if ministers; or more prompt, fit and ready to regard only the things of the Lord, if private Christians.

Mt 19:13 Then little children were brought to Him, that He should put His hands on them and pray. And the disciples rebuked them.

Mt 19:14 But Jesus said, Allow the little children to come to Me, and do not forbid them; for of such is the kingdom of Heaven.

Mt 19:15 And He laid His hands on them, and departed from there.

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Observe here, a solemn action performed.  Children are brought to Christ to be blest by him.
 
Where note, 1. The persons brought, children, young children, sucking children, as the word imports:   They brought them in their arms, Lu 18:15 not led them by the hand.
 
2. The persons they are brought unto, Jesus Christ; but for what end? Not to baptize them, but to bless them:  the parents looking upon Christ as a prophet, a great prophet, the great prophet, do bring their infants to him, that they may receive the benefit of his blessings and prayers.
 
Whence, Learn, 1. That infants are subjects capable of benefit by Jesus Christ.
 
2. That it is the best office that parents can perform unto their children to bring them unto Christ, that they may be made partakers of that benefit.
 
3. If infants be capable of benefit by Christ; if capable of his blessing on earth, and presence in heaven; if they be subjects of his kingdom of grace, and heirs of his kingdom of glory; then they may be baptized; for they that are in covenant have a right to the seal of the covenant.
 
If Christ denies not infants the kingdom of heaven, which is the greater, what reason have his ministers to deny them baptism, which is the less?
 
But, say some, Christ did neither baptize them, nor command his disciples so to do!
 
Answer, That is not to be wondered at, if we consider that they had already entered into covenant with God by circumcision and Christian baptism was not yet instituted; John's baptism was the baptism of repentance, of which infants were incapable.

Mt 19:16 And behold, one came and said to Him, Good Master, what good thing shall I do that I may have eternal life?

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Observe here, A person addressing himself to Christ, and propounding an important question to him; namely, What he should do to gain eternal life?
 
Where, Note, 1. He believes the certainty of a future state.
 
2. He professes his desire of an eternal happiness in that state.
 
And, 3. He declares his readiness to do some good, that he may obtain that happiness.
 
Learn, That the light of nature, or natural religion, directs and teaches men, that good works are necessary to salvation, or that some good things must be done by men that at death expect eternal life.
 
   What good thing shall I do that I may have eternal life?  It is not talking well, and professing well, but doing well, and living well, that entitles us to eternal life.

Mt 19:17 And He said to him, Why do you call Me good? There is none good but one, that is, God. But if you want to enter into life, keep the commandments.

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The person thus addressing himself unto Christ, was either a Pharisee or a disciple of the Pharisees, who did not own Christ to be God, or to come from God; but taught, that eternal life was attainable, by fulfilling of the law in that imperfect sense which the Pharisees gave of it.
 
And accordingly, 1. Christ reproves him for calling him good;  Why callest thou me good?  When thou wilt neither own me to be God, nor to come from God; For there is none good, that is, essentially and originally good, but God only; nor any derivatively good, but he that receives his goodness from God also.
 
From this place the Socinians argue against the divinity of Christ; thus, "He to whom the title of good doth not belong, cannot be God most high.  But by our Lord's words this title belongs not to him, but only to God the Father; therefore God the Father must be God alone."
 
Answer, Christ may be supposed to speak to this young man thus, "Thou givest me a title which was never given to the most renowned rabbis, and which agrees to God alone; now thou oughtest to believe that there is something in me more than human, if thou conceivest that this title of good doth belong to me."
 
Observe, 2. That our Saviour might convince him of the error of the Pharisees, who believed that they might, without the knowledge of him, the true Messias, enter into life by keeping the law of God according to that lax and loose interpretation which they, the Pharisees, had given of it; he bids him, Keep the commandments.
 
Where, Note, Christ calls him off from outward ceremonies, which the Pharisees abounded in, to the practice of moral duties; yet withal lets him understand, that if he expected salvation by the moral law, he must keep it perfectly and exactly, without the least deficiency, which is an impossibility to man in his lapsed state.
 
Learn, 1. That such as seek justification and salvation by the works of the law only, must keep the whole law, or covenant of works, perfectly and exactly.
 
Learn, 2. That the best way to prepare men for Jesus Christ, is to let them see their own impotency to keep and fulfil the covenant of works.

Mt 19:18 He said to Him, Which? Jesus said, You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness,

Mt 19:19 honor your father and mother, and, you shall love your neighbor as yourself

Mt 19:20 The young man said to Him, I have kept all these things from my youth up; what do I lack yet?

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Observe here, That the duties which our Saviour instances in, are the duties of the second table, which hypocrites are most failing in; but the sincere practice of our duty to our neighbour, is a singular evidence of our love to God.  These duties of the second table the young man says he had kept from his youth, and perhaps might say it truly, according to the Pharisees interpretation, which condemned only the gross, outward act, not the inward lust and motion of the heart.
 
Learn hence, How apt men are to think well of themselves, and have too high an opinion of their own goodness and righteousness before God:  All these have I kept from my youth.

Mt 19:21 Jesus said to him, If you want to be perfect, go, sell what you have and give to the poor, and you shall have treasure in Heaven. And come, follow Me.

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That is, "Thou hast been all thy days a Pharisee; if now thou wilt be a Christian, thou must maintain a readiness and disposition of mind to part with all that thou hast in this world, at my call and at my command, and follow after me."
 
Learn, That such as enter themselves disciples of Christ, must be ready, at Christ's call, to part with all, for Christ's sake, that they have in this world.
 
2. All that profess themselves to be Christ's disciples, must be his followers; that is, that they must obey his doctrine, and imitate his example, his holiness, his humility, his heavenly-mindedness, his patience, his meekness, his readiness to forgive injuries;  and the same mind must be in us which was in Christ Jesus.

Mt 19:22 But when the young man heard that saying, he went away sorrowful; for he had great possessions.

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The parting with all for Christ seemed so hard a condition to the young man, that he went away sorrowful from Christ.
 
Whence, Learn, 1. That a man wedded to the world will renounce Christ rather than the world, when both stand in competition.
 
2. That unregenerate and carnal men are exceeding sorrowful, and sadly concerned, that they cannot have heaven upon their own terms, and win it in their own way.   The young man went away sorrowful.

Mt 19:23 Then Jesus said to His disciples, Truly I say to you that a rich man will with great difficulty enter into the kingdom of Heaven.

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Our blessed Saviour takes occasion, from what had passed, to discourse with his disciples concerning the danger of riches, and the difficulties that attend rich men in their way to salvation.   A rich man shall hardly enter into the kingdom of heaven.
 
Whence note, 1. That rich men do certainly meet with more difficulties in their way to heaven, than other men:  it is difficult to withdraw their affections from riches, to place their supreme love upon God in the midst of their abundance.  It is difficult to depend upon God in a rich condition. The poor committeth himself to God, but the rich man's wealth is his strong tower.  That yet the fault lies not in riches, but in rich men; who, by placing their trust and putting their confidence in riches, do render themselves incapable of the kingdom of God.

Mt 19:24 And again I say to you, It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God.

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These words were a proverbial speech among the Jews, to signify a thing of great difficulty, next to an impossibility; and they import thus much:  "That it is not only a very great difficulty, but an impossibility, for such as abound in worldy wealth to be saved, without an extraordinary grace and assistance from God.  It is hard for a rich man to become happy, even by God, because he thinks himself happy without God."

Mt 19:25 When His disciples heard, they were exceedingly amazed, saying, Who then can be saved?

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The disciples understanding how naturally and strongly men love the world, and how idolatrously and inordinately their hearts run out upon it, they say unto Christ,  Lord, who then can be saved?
 
Learn, 1. That when the general difficulties which lie in the way of salvation, are laid forth, and sufficiently understood, we may justly wonder that any are or shall be saved.
 
2. That such are the special and peculiar difficulties in the rich man's way to heaven, that his salvation is matter of wonder and great admiration to the disciples of Christ.  When the disciples heard this, they were exceedingly amazed, saying, Who then can be saved?

Mt 19:26 But Jesus looked on them and said to them, With men this is impossible, but with God all things are possible.

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As if Christ had said, "Were all men left to themselves, no man, either rich or poor would be saved; but God can bring men to heaven by the mighty power of his grace:  he can make the rich in estate, poor in spirit; and them that are poor in this world, rich in grace."
 
Learn, 1. That it is impossible for any man, rich or poor, by his own natural strength, to get to heaven.
 
2. That when we are discouraged with a sense of our own impotency, we should consider the power of God, and act our faith upon it:   With God all things are possible

Mt 19:27 Then answering Peter said to Him, Behold, we have forsaken all and have followed You. Therefore what shall we have?

Mt 19:28 And Jesus said to them, Truly I say to you that you who have followed Me, in the regeneration, when the Son of man shall sit in the throne of His glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel.

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The apostles having heard our Saviour's command to the young man to sell all and give to the poor, St. Peter in the name of the rest, tells Christ, that they had left all, and followed him;  Behold, we have left all.
 
Where, Note, How Peter magnifies that little which he had left for Christ, and ushers it in with a note of observation and admiration also, Behold! We have forsaken all, what shall we have then?
 
Learn thence, That although it be a very little that we suffer for Christ, and less that we have to forake upon his account, yet we are apt to magnify and extol it, as if it were some great matter, Lord, we have forsaken all.  What all!  His tattered fisher-boat, and ragged nets; scarce worthy to be mentioned:  yet, how is it magnified! Behold! Lord, we have left all!
 
But observe our Lord's kind and gracious answer; "You that have left all to follow me, shall be no losers by me; for in the regeneration, that is, at the resurrection, when believers shall be perfectly renewed, both in soul and body, and shall enjoy my kingdom, then, as I sit upon the throne of my glory, so shall you sit with me in a higher degree of dignity and honour, judging the twelve tribes of Israel; that is, the Jews first, for their unbelief, and then all other despisers of gospel grace and mercy."
 
Learn, 1. That such ministers as do most service for Christ, and forsake most to follow him, shall in his kingdom partake of most honour and dignity with him and from him.
 
2. That as the ministers of Christ in general, so his twelve apostles in particular, shall sit nearer the throne of Christ, and have an higher place in glory at the great day, than ordinary believers.

Mt 19:29 And everyone who left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive a hundredfold, and shall inherit everlasting life.

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The foregoing promises, Mt 19:28, respected the apostles; this, all Christians, who forsake their dearest enjoyment for Christ:  he assures them, they shall be recompenced in this life an hundred-fold:  how? Non formaliter, sed endnenter:  Not in specie, but in valour; not in kind, but in equivalence; not an hundred brethren or sisters, or lands, but first, He shall have that in God, which all creatures would not be to him, if they were multiplied an hundred times.
 
Secondly, The gifts and graces, the comforts and consolations, of the Holy Spriit, shall be an hundred-fold better portion than anything we can part with for the sake of Christ and his gospel here.  Though we may be losers for Christ, yet shall we never be losers by him. Christ gives present recompences, as well as future rewards; insomuch that they who have suffered and lost most for Christ, have never complained of their sufferings or losses.
 
Therefore never be afraid to lose anything for Christ, he will not only see you indemnified, but plentifully rewarded; in this world an hundred-fold; in that to come, life eternal.

Mt 19:30 But many who are first shall be last; and the last shall be first.

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A twofold sense and interpretation is given of these words:  the first respects the Jews and Gentiles in general the second, all professors of Christianity in particular, "The Jews (as if Christ had said) look upon themselves as first and nearest to the kingdom of heaven, but for their infidelity they shall be last in it; that is, never shall come there. And the Gentiles, who were looked upon as dogs, and farthest from heaven, shall be first there, upon their conversion to me, and faith in me."
 
As the words respect all professors, the sense is, "Many that are first in their own esteem, and in opinion of others, and forward in a profession of religion, yet at the day of judgment they will be last, and least in mine and my Father's estimation and account.  And many that were little in their own, and less in the esteem of others, who had a less name and vogue in the world, shall yet be first and highest in my favour."
 
Learn hence, That the day of judgment will frustrate a great many persons expectations, both as touching others, and concerning themselves.  Many will miss of heaven, and be last, who looked upon themselves to be first.  And many will find others in heaven, whom they least expected there.   The Lord judgeth not as man judgeth: We judge of man by outward appearances, but we are sure that the judgment of God is according to truth. He can neither be deceived, nor yet deceive.

Mt 20:1 For the kingdom of Heaven is like a man, a housemaster, who went out early in the morning to hire laborers into his vineyard.

Mt 20:2 And when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.

Mt 20:3 And he went out about the third hour and saw others standing idle in the marketplace.

Mt 20:4 And he said to them, You also go into the vineyard, and whatever is right I will give you. And they went.

Mt 20:5 And he went out about the sixth and ninth hour and did likewise.

Mt 20:6 And about the eleventh hour he went out and found others standing idle, and said to them, Why do you stand here all day idle?

Mt 20:7 They said to him, Because no one has hired us. He said to them, You also go into the vineyard, and you shall receive whatever is right.


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A two-fold sense and interpretation is given of this parable; but both analogical.
 
One of which relates to the calling of the Gentiles.  The Jews were the first people that God had in the world:  they were hired into the vineyard betimes in the morning, the Gentiles not till the day was far spent; yet shall the Gentiles, by the favour and bounty of God, receive the same reward of eternal life, which was promised to the Jews who bore the heat of the day, while the Gentiles stood idle.
 
In the other analogical sense we may understand all persons indefinitely called by the gospel into the visible church, those that are called last, shall be rewarded together with the first; and accordingly the design and scope of this parable, is to shew the freeness of divine grace, in the distribution of those rewards which the hand of mercy confers upon God's faithful servants.
 
The  vineyard is the church of God, the husbandman is God himself; the labourers are particular persons.
 
God's going at diverse times into his vineyard, imports the several ages of man's life; some are called early in the morning, some at noon, others at night.  Now when God comes to dispense his rewards, those that entered first into the vineyard and did most service for God, shall be plentifully rewarded by him; and such as came in later, but did faithful service, shall not miss of a merciful reward.
 
Learn, 1. That so long as a person keeps out of Christ's vineyard and service, he is idle.  Every unregenerate man is an idle man.
 
2.  That persons are called by the preaching of the gospel at several ages and periods of life into God's vineyard; that is, into the communion of the visible church.
 
3.That such as do come, though late, into God's vineyard, and work diligently and faithfully, shall not miss of a reward of grace at the hand of free mercy.

Mt 20:8 So when evening had come, the lord of the vineyard said to his steward, Call the laborers and pay them their wage, beginning from the last to the first.

Mt 20:9 And when they who were hired about the eleventh hour came, they each one received a denarius.

Mt 20:10 But when the first came, they supposed that they would received more; and they also each one received a denarius.

Mt 20:11 And receiving it they murmured against the master of the house,

Mt 20:12 saying, These last have worked only one hour, and you have made them equal to us who have borne the burden and heat of the day.

Mt 20:13 But he answered one of them and said, Friend, I do you no wrong. Did you not agree with me for a denarius?

Mt 20:14 Take yours, and go; I will give to this last one the same as to you.

Mt 20:15 Is it not lawful for me to do what I want with my own? Is your eye evil because I am good?

Mt 20:16 So the last shall be first, and the first last, for many are called, but few are chosen.


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Here observe, 1. That the time of God's full rewarding of his labourers, is the evening of their days; that is, when their work is done.  When the evening was come, the lord of the vineyard called his labourers, and gave them their hire; not but that they have part of their reward in hand, but it is chiefly laid up in hope.
 
Observe, 2. That though God makes no difference in his servants wages for the time of their work, yet he will make a difference for the degrees of their service.  Undoubtedly, they that have done most work, shall receive most wages.  He that soweth bountifully, shall reap bountifully:  God will reward every man according to  his works; that is, not only according to the nature and quality, but the measure and degree, of his work.  All shall have equity, but all shall not have equal bounty.
 
Observe, 3. That all inequality in the distribution of rewards, doth not make God an unjust accepter of persons; he may dispense both grace and glory, in what measure and degree he pleases, without the least shadow of unrighteousness.  Is it not lawful for me to do what I will with mine own?
 
Observe, 4. That when we have done much service for God, by labouring longer than others in his vineyard, it is our duty to have a low esteem both of our services and of ourselves, for the first shall be last, and the last first:  that is, they that are first and highest in their own esteem, shall be the last and least in God's account.

Mt 20:17 And going up to Jerusalem, Jesus took the twelve disciples apart in the way, and said to them,

Mt 20:18 Behold, we go up to Jerusalem. And the Son of man shall be betrayed to the chief priests and to the scribes, and they shall condemn Him to death.

Mt 20:19 And they shall deliver Him to the nations to mock and to scourge and to crucify. And the third day He shall rise again.

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This is now the third time that Christ had acquainted his disciples very lately with his approaching sufferings, and bloody passion. He did it twice before, chapters 16 and 17, yet now he mentions it again, that they might not be dismayed, and their faith might not be shaken to see him die, who called himself the true Messias and the Son of God.
 
The first time he told his disciples of his death in general; the second time he declares the means, by treason; now he tells them the manner, by crucifying: that he should be scourged, mocked, spit upon, and crucified: all this he did, to prevent his disciples' dejection at his sufferings.
 
Learn thence, that it is highly necessary that the doctrine of the cross be often preached to us; that so being armed with the expectation of sufferings before they come, we may be the less dismayed and disheartened when they come.
 
Our Lord's frequent forewarning his disciples of his death and sufferings was to fore-arm them with expectation of  his sufferings, and with preparation for their own.

Mt 20:20 Then the mother of Zebedee's children came to Him with her sons, worshiping and desiring a certain thing from Him.

Mt 20:21 And He said to her, What do you desire? She said to Him, Grant that these my two sons may sit in Your kingdom, the one on Your right hand and the other on the left.

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To sit on the right hand, and on the left, is to have the most eminent places of dignity and honour after Christ.  This the mother might be encouraged to ask for James and John, because of their alliance to Christ, and because Christ had admitted them with Peter to be with him at his transfiguration.  However, the rest of the disciples hearing of this ambitious request of the two brethren; and being as desirous and in their own opinions as deserving of the same honour, they had indignation against them.
 
Whence note, That none of the disciples  did imagine that Christ had promised the supremacy to Peter, by these words,  Tu es Petrus, Thou art Peter; for then neither James nor John had desired it, nor would the rest have contended for it.
 
Observe here, 1. The persons making this request to Christ, Zebedee's children, that is, James and John, by the mouth of their mother.  They spake by her lips, and made use of her tongue to usher in a request which they were ashamed to make themselves.
 
Observe, 2. The request itself, Grant that these two may sit, the one on thy right hand, and the other on thy left hand.
 
Where note, How these disciples did still dream of Christ's temporal kingdom, (although he had so often told them, That his kingdom was not of this world) and ambitiously seek to have preference and pre-eminence in the kingdom.  See here how these poor fishermen had already learnt craftily to fish for preferment.  Who can wonder in seeing some sparks of ambition and worldly desires in the highest ministers of Christ, when the apostles themselves were not free from aspiring thoughts, even when they lay in the bosom of their Saviour? Ambition has all along infested churchmen, and troubled the church, even from the very first original and foundation of it.
 
Observe, 3. Both the unseasonableness and unreasonableness of this request made by his disciples.  Christ speaks of his sufferings to them and they sue for dignity and great places from him, in optimis nonnihil est pessimi; the holiest, the wisest, and the best of men, in their imperfect state, are not wholly free from passionate infirmities.  Who would have expected that when our Saviour had been preaching the doctrine of the cross to his disciples, telling them that he must be mocked, scourged, spit upon, and crucified for them, that they should be seeking and suing to him for secular dignity and honour, pre-eminence and power?  But we plainly see, the best of men are but men, and the none are in a state of perfection on this side of heaven.

Mt 20:22 But Jesus answered and said, You do not know what you ask. Are you able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They said to Him, We are able.

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As if Christ had said, "You do but abuse yourselves with fond and idle dreams; there is other work cut out for you in the purpose of God, than sitting upon thrones and tribunals; to think of suffering, would do you more service."
 
And accordingly our Saviour, in his answer, tells these disciples,
 
1.  That they were greatly ignorant of the nature and quality of his kingdom, which was not secular but heavenly:  but the carnal notion of a glorious earthly kingdom upon earth, in which they should be delivered from the Roman power, was so deeply imprinted in their minds, that they frequently declared their expectation of it, notwithstanding all the assurances which Christ had given them of the contrary.
 
Observe, 2. The course which our Saviour takes to cool the ambition  of his disciples; he tells them, they must expect here, not crowns on their heads, but a cross on their backs; they must first taste of his sufferings, before they talk of his glory; and patiently suffer for him, before they expect to reign with him; plainly intimating, that the cross is the way to the crown, suffering the way to reigning, and that those that suffer most for Christ, shall partake of highest dignity and glory from him.
 
Observe, 3. The presumptuous confidence which the disciples had of their own strength and ability for sufferings.   Are ye able, says Christ, to drink of my cup?  They replied, We are able.  Alas! poor disciples! when it came to the trial, they all cowardly forsook him and fled.  A bold presumption makes us vaunt of our own ability; holy jealousy makes us distrustful of our own strength.  Those that are least acquainted with the cross, are usually the most confident undertakers.

Mt 20:23 And He said to them, You shall indeed drink of My cup and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but to those for whom it has been prepared by My Father.

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Observe here, Our blessed Saviour's wonderful mildness and goodness towards his disciples; he doth not with passion, much less with indignation, reprehend them, either for their ambition or presumption, but makes the best of their answer, and encourages their good intentions; he tells them, they should have the honour to share with him in his sufferings, to pledge him in his own cup, and after a conformity to him in his sufferings, they might expect to be sharers with him in his glory.
 
Yet observe, That when Christ says,  That to sit at his right hand, was not his to give; he means, as he was man, or as he was mediator; for elslewhere, as God, we find him asserting his power to dispose at the kingdom of heaven; I give unto them eternal life Joh 10:28
 
However, the Arians of old, and Socinians of late, do from this text infer, that God the Father has a power reserved to himself, which he hath not committed to Christ his Son; from whence they would conclude, that he is not the same God which the Father is, because he hath not the same power which the Father has.
 
Answer, But if Christ be here supposed to deny his power to himself, he must then manifestly contradict himself, when he says, I appoint to you a kingdom, and All power in heaven and earth is given to me.  When Christ therefore saith, he could only give this to them for whom it was appointed of his Father; this doth not signify any defect in his power, but a perfect conformity to his Father's will, and that he could not do this, unless the divine essence and nature abided in him.  This the words rather shew, than that there is any want of power in Christ.

Mt 20:24 And when the ten heard it, they were indignant concerning the two brothers.

Mt 20:25 But Jesus called them and said, You know that the rulers of the nations exercise dominion over them, and they who are great exercise authority over them.

Mt 20:26 However, it shall not be so among you. But whoever desires to be great among you, let him be your servant.

Mt 20:27 And whoever desires to be chief among you, let him be your servant;

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Note here, 1. That Christ by these words doth not forbid the exercise of civil dominion and lawful magistracy; for then all order, all defence of good men, and punishment of evil doers, would be taken away. Magistracy is God's ordinance, and the magistrate is God's minister for the good of human society, and consequently not here censured or condemned by Christ.  True, when Christ was here on earth, he refused to execute the magistrate's office, because his kingdom was not of this world, and because he would give no umbrage to Caesar or the Jews; and because he would leave us an example of humility and contempt of worldly grandeur, and not because the office of civil magistracy was unlawful.
 
Note, 2. That Christ by this text doth not condemn the exercise of ecclesiastical government, that being as necessary in the church, as the former in the stae.  The welfare of the church necessarily depends on the exercise of ecclesiastical discipline.
 
Note, 3. Christ here forbids only the exercise of that dominion which is attended with tyranny and oppression, and is managed according to men's wills and lusts.  Now, says Christ, you shall have no such government, you shall command nothing for mere will and pleasure, but your whole office shall consist in being ministers to the good of others; and herein ye shall resemble  me the Son of man, who came not to be ministered unto, but to minster.
 
And accordingly, that Christ might effectually quench those unhappy sparks of ambition which were kindled in his apostles' minds, he tells them, that supremacy and dominion belongs to secular princes, not to evangelical pastors, who ought to carry themselves with humility towards one anothher; not that Christ directs to a parity and equality amongst all his ministers, and forbids the pre-eminency, is that which our Saviour disallows.
 
Learn, 1. That so far ought the ministers of Christ to be from affecting a domination and superiority of power over their fellow brethren, that in imitation of Christ their Lord and Master, they ought to account themselves fellow-servants, I am amongst you, saith Christ, as one that serveth.
 
2. That such ministers as do love and affect pre-eminency and superiority are most unfit for it; and they deserve it best, who seek it least.
 
3. That the dignity and honour which the ministers of Christ should chiefly and only affect, is in another world; and the way to be greatest and highest there, is to be low and humble here, mean in our own eyes, and little in our own esteem.  Whosoever will be chief, says Christ, let him be your servant.

Mt 20:28 even as the Son of man did not come to be served, but to serve, and to give His life a ransom for many.

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To encourage his disciples to the forementioned condescending humility one towards another, our Saviour propounds to them his own instructive example,  I am not to be ministered unto, says Christ, but to minister to the wants and necessities of others, both for soul and body.  "O what a sight will it be, as if our Lord had said, to behold an humble God, and a proud creature; an humble Saviour, and an haughty sinner!"
 
Yea, our Lord urges his example farther, that as he laid down his life for us, so should we be ready to lay down our lives for one another. Did Christ lay down his life for us, and shall we not lay down a lust for him? our pride, our ambition, our affectation of dignity and superiority over others?
 
Note here two things; 1. Whereas it is said that Christ gave his life for a ransom for many; it is elsewhere affirmed, that he tasted death for every man, even for them that denied the Lord who brought them. The word many in other places of scripture, is not exclusive of some, but inclusive of all.
 
Thus Many that sleep in the dust shall arise Da 12:1 answer, All that sleep in the grave shall hear his voice Joh 5:28-21:25 Thus, Through the offence of one many died Ro 1:15 answer, In Adam all died 1Co 15:1
 
There is a virtual sufficiency in the death of Christ for the salvation of mankind, and an actual efficacy for the salvation of them that repent, and believe, and obey the gospel.
 
Note, 2. From these words, He gave his life a ransom.  That Christ suffered in our stead, and died in our place, and gave his life instead of ours.  It was the constant opinion both of the Jews and Gentiles, that their piacular victims were ransoms for the life of the offender, and that he who gave his life for another, suffered in his stead, to preserve him from death.
 
And who can reasonably suppose, but that our Lord intended by saying he gave himself a ransom, that he gave his life instead of the lives of those for whom he suffered?  Vain are the Socinians, when they say, this price was to be paid to Satan, because he detained us captive.
 
True; the price is to be paid to him that detains the captive, when he doth this for gain to make money of him, as the Turks detain the Christians captive at Algiers; but when a man is detained in custody for violation  of a law, then it is not the gaoler, but the legislator, to whom the price of redemption must be paid, or satisfaction be made.
 
Accordingly this price was paid to God; for Christ became our ransom, as he offered up his life and blood for us: now he offered himself without spot to God, Heb 9:14. he therefore paid the price of our redemption to God.

Mt 20:29 And as they departed from Jericho, a great crowd followed Him.

Mt 20:30 And behold, two blind men were sitting by the wayside. When they heard that Jesus passed by, they cried out, saying, Have mercy on us, O Lord, Son of David!

Mt 20:31 And the crowd rebuked them, saying that they should be silent. But they cried the more, saying, Have mercy on us, O Lord, Son of David!

Mt 20:32 And Jesus stood still and called them, and said, What do you desire that I should do to you?

Mt 20:33 They said to Him, Lord, that our eyes may be opened.

Mt 20:34 So Jesus had compassion on them and touched their eyes. And immediately their eyes received sight, and they followed Him.

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This chapter concludes with a famous miracle, wrought by Christ upon two blind men, in the sight of a great multitude which followed him.
 
Where observe, 1. The blind men's faith in acknowledging Jesus to be the true Messias, for so much the title of  the Son of David signifies.
 
Observe, 2. Their fervency, in crying so earnestly to Christ for mercy and healing; Have mercy upon us, thou Son of David.  A true sense of want will make us cry unto Christ for help earnestly, and with undeniable importunity.
 
Observe, 3. The great condescension of Christ towards these poor blind men:  He stood still, he called them, he had compassion on them, he touched their eyes, and healed them.  A mighty instance of Christ's divine power.  He that can open blind eyes with the touch of his finger, and that by his own power, is really God, his touch is an omnipotent touch.
 
Observe, 4. Although Christ well knew the condition of these blind men, yet before he will restore them to sight, they must sensibly complain of the want of sight, and cry unto him for mercy and healing.
 
Learn hence, That although Christ perfectly knows all our wants, yet he takes no notice of them till we make them known to him by prayer.
 
Observe, 5. The best way and course which the blind men take to express their thankfulness to Christ for recovered sight, they followed him.
 
Learn thence, That mercy from Christ is then rightly improved, when it engages us to follow Christ.  This should be the effect of all salvation wrought for us.  He praiseth God best, that serveth and obeyeth him most; the life of thankfulness consists in the thankfulness of the life.

Mt 21:1 And when they drew near Jerusalem, and had come to Bethphage, to the Mount of Olives, then Jesus sent two disciples,

Mt 21:2 saying to them, Go into the village across from you. And immediately you will find an ass tied, and a colt with her. Untie them and bring them to Me.

Mt 21:3 And if anyone says anything to you, you shall say, The Lord has need of them, and immediately He will send them.


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The former part of this chapter gives us an account of our Saviour's solemn and triumphant riding into the city of Jerusalem.
 
Where observe, That in all our Saviour's journies and travels from place to place, he constantly went like a poor man, on foot, without noise, and without train; now he goes up to Jerusalem to die for sinners, he rides, to show his great cheerfulness in that service, and his forwardness to lay down his life for us.  But what doth he ride upon?
 
   An ass, according to the manner of great persons amongst the Jews; but especially to fufil the prophecy, Zep 3:20, that the Messiah, a King of the Jews, should come riding upon an ass.  But this ass was a colt, the foal of an ass, on which never man had rode before, Mr 11:2; signifying thereby, that the most unruly and untamed creatures become obedient and obsequious to him:  and upon a borrowed ass, the use of which he demands, thereby manifesting his sovereign right to all the creatures; and accordingly, he bids his disciples tell the owner of the ass, That the Lord had need of him: not our Lord, but the Lord; that is, he that is the Lord of all, whose are the cattle upon a thousand hills; he that is Lord of all beasts and the owners too.
 
Observe farther, That notwithstanding Christ's supreme right to the ass and the colt, he will have neither of them taken without the owner's knowledge, or against his will; but the disciples must acquaint him with it, and by a double argument move him to it.
 
1. Christ's right of dominion and sovereignty over them; he is the Lord that sends for them.
 
2. His present occasion for them; the Lord has need of them.
 
Note also here, A wonderful instance of Christ's prescience or foreknowledge, even in the most minute and smallest matters.
 
1. You shall find a colt.
 
2. On which no man ever sat.
 
3. A colt tied and bound with its dam.
 
4. In the place where two wars met.
 
5. As they entered the village.
 
6. That the owners should be willing to let him go.
 
Such an exact knowledge had Christ of person and  actions, even of the circumstances of actions.

Mt 21:4 All this was done so that it might be fulfilled which was spoken by the prophet, saying,

Mt 21:5 "Tell the daughter of Zion, Behold, your King comes to you, meek, and sitting on an ass, even a colt the foal of an ass."

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Here the reason is assigned why Christ rode upon the ass into Jerusalem; it was to fulfil an ancient prophecy, that the Messiah, or King of the Jews, should come riding upon that beast into Jerusalem. There was not any prophecy of Christ more plainly fulfilled than this. The prophecy alluded to, is  Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem:  behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass; and upon a colt the foal of an ass. Zep 3:20
 
Where note, The character given of the Messiah; he is the Supreme King and Governor of his church, thy King cometh.  The errand that he comes upon, bringing salvation; and the entertainment which his church was to give him; namely, to receive him with triumphs of joy, and universal acclamations.  Rejoice, O daughter of Zion; and shout, O Jerusalem, for joy.

Mt 21:6 And the disciples went and did as Jesus commanded them.

Mt 21:7 And they brought the ass, even the colt, and put their clothes on them, and He sat on them.

Mt 21:8 And a very great crowd spread their garments in the way. Others cut down branches from the trees and spread them in the way.

Mt 21:9 And the crowds who went before, and those who followed, cried out, saying, Hosanna to the Son of David! Blessed is He who comes in the name of the Lord! Hosanna in the highest!

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Observe here, 1. The obedience of his disciples, and the motions of the multitude; the disciples never dispute their Lord's commands, nor raise objections, nor are afraid of dangers, but speedily execute their Lord's pleasure, and find every thing according to their Lord's predictions.  When our call is clear, our obedience must be speedy. What God commands we are not to dispute, but to obey.  The disciples did as Jesus commanded them.
 
Observe, 2. The actions of the multitude in acknowledging Christ to be their king' They cast their garments on the ground for him to ride upon, according to the custom of princes when they rid in state; and they do not only disrobe their backs, but expend their breath in joyful acclamations and loud hosannas, wishing all manner of prosperity to this meek but mighty king.
 
In this princely yet poor and despicable pomp, doth our Saviour enter into that famous city of Jerusalem.  O how far was our holy Lord from affecting worldly greatness and grandeur!  He despised that glory which worldly hearts fondly admire; yet because he was a king, he would be proclaimed such, and have his kingdom confessed, applauded and blest; but that it might appear, that his kingdom was not of this world, he abandons all worldly magnificence.  O glorious yet homely pomp!  O meek, but mighty prince.

Mt 21:10 And when he was come into Jerusalem, all the city was moved, saying, Who is this?

Mt 21:11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

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This is not the first or only time that Jerusalem was moved and troubled at the appearance of Christ; at his birth, Mt 2:3 we read all Jerusalem was troubled,  together with Herod; and now that he rides into Jerusalem, though in so mean a port, yet there is a new commotion.  Jerusalem, instead of being thankful for his company, is troubled at his presence.
 
Thence learn, That such persons and places as have the greatest helps and privileges afforded to them, are not always the most answerable in their returns of thankfulness.  It is not Christ's presence with us, but his welcome to us, that makes us happy.  Christ is daily taught in our synagogues, and preached in our streets; yet alas! multitudes are ignorant of him, and say, with the men of Jerusalem, when Christ was before their eyes, Who is this?

Mt 21:12 ¶ And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

Mt 21:13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves

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Our blessed Saviour having entered Jerusalem, Observe, his first walk was not to the palace, but to the temple, and his work there was to purge and reform:  all reformation of manners must begin first at the house of God.  Our Lord's business was to reform the temple, not to ruin it.  Places dedicated to the service of God, if profaned and polluted, ought to be purged from their abuses, not pulled down and destroyed, because they have been abused.
 
But what was the profanation of the temple, which so offended our Saviour?
 
Answer, Within the third or outward court of the temple, there was a public mart or market held, where were sold oxen, sheep, and doves, and such things as were needful for sacrifice:  many of the Jews coming an hundred miles to the temple, it was burdensome to bring their sacrifices so far with them; wherefore order was taken by the priests, that sheep and oxen, meal and oil, and all other requisites for sacrifice should be had for money close by the altar, to the great ease of the offerer.  Nothing could be more plausible than this plea.  But the fairest pretences cannot bear out a sin with God;  therefore our blessed Saviour, in indignation at so foul an abuse, whips out these chapmen, casts down their tables, and vindicates the honour and reputation of his Father's house.
 
Learn thence, That there is a reverence due to God's house, for the owner's sake, and for the service sake.  Nothing but holiness can become that place, where God is worshipped in the beauty of holiness.
 
Observe lastly, The reason which our Saviour gives for this act of his; for, says he,  It is written, My house shall be called an house of prayer.  Where by prayer is to be understood, the whole worship and sevice of Almighty God, of which prayer is an eminent and principal part.  That which gives denomination to an house, is certainly the chief work to be done in that house.
 
Now God's house being called an house of prayer, certainly implies, that prayer is the chief and principal work to be performed in his house; yet must we take heed that we set not the ordinances of God at variance one with another; we must not idolize one ordinance, and villify another; but pay an awful respect and regard to all the institutions of our Maker.

Mt 21:14 And the blind and the lame came to him in the temple; and he healed them.

Mt 21:15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,

Mt 21:16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

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Observe here, 1. That our blessed Saviour works his miracles not secretly in a corner, but openly in the temple, and submits them to the examination of all persons senses.  A miracle is a supernatural action, which is obvious to sense.  Popish miracles are talked of by many, but seen by none.
 
Observe, 2. That Christ's enemies are never more incensed, than when his divine power is most exerted, and his divine nature owned and acknowledged.   When the chief priests saw the miracles which Jesus did, and heard the children crying Hosanna to the Son of David, they, were sore displeased.
 
Observe, 3. That Christ can glorify himself by the mouth of babes and sucklings; he can form and fit up what instruments he pleases, to show forth his excellencies, and celebrate his praises.  Out of the mouths of babes and suckling thou hast perfected praise.

Mt 21:17 And he left them, and went out of the city into Bethany; and he lodged there.

Mt 21:18 Now in the morning as he returned into the city, he hungered.

Mt 21:19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

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Our blessed Saviour having driven the buyers and sellers out of the temple, lodges not that night in Jerusalem, but withdraws to Bethany, a place of retirement from the noise and tumult of the city.
 
Where, note, Our Lord's love of solitude and retiredness.  How delightful it is to a good man, to dwell sometimes within himself,  to take the wings of a dove, and fly away, and be at rest.  Yet the next morning our Lord returns to the city:  he knew when to be solitary and when to be sociable; when to be alone, and when to converse in company.
 
In his passage to the city, he espied a fig-tree; and being an hungry (to show the truth of his humanity) he goes to the fig-tree, and finds it full of leaves, but without any fruit.  Displeased with this disappointment, he curses the tree which had deceived his expectations. This action of our Saviour, in cursing the barren fig-tree was typical; an emblem of the destruction of Jerusalem in general, and of every person in particular, that satisfies himself with a withered profession, bearing leaves only, but no fruit.  As this fig-tree was, so are they, nigh unto cursing.
 
Learn thence, That such as content themselves with a fruitless profession of religion, are in great danger of having God's blasting added to their barrenness.

Mt 21:20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!

Mt 21:21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.

Mt 21:22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

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The disciples being filled with admiration at the sudden withering of the fig-tree, thereupon our Saviour exhorts them to have  faith in God; that is, firmly to rely upon the power of God whereby he is able, upon the goodness of God whereby he is willing, to perform his promises to us.
 
Learn, 1. That faith is a necessary ingredient in prayer.  Praying without faith, is like shooting without a bullet; it makes a noise, but doth no execution.
 
2. That whatsoever good thing God has made the matter of a promise, shall be given to good men, praying in faith.  Whatsoever ye ask in prayer, believing, ye shall receive.
 
Yet, Note, That the faith here promised to root up mountains, must be restrained to that age of miracles, and to the persons to whom this was spoken, namely, the apostles and first propagators of the gospel; it being certain from experience, this is no ordinary and perpetual gift of Christians.


MY NOTES: It is my belief that any Christian can pray in faith believing, and he shall receive. God does not change nor is He a respecter of persons, a mountain can be any adversity that comes against any Christian, not a literal mountain but anything that comes against a Christian in his walk with God. Therefore I believe that Christians today can pray for mountains to be removed in the name of Jesus and they must move.

Mt 21:23  And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?

Mt 21:24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

Mt 21:25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

Mt 21:26 But if we shall say, Of men; we fear the people; for all hold John as a prophet.

Mt 21:27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.


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The Pharisees having often questioned our Saviour's doctrine before, they call in question his mission and authority now:  although they might easily have understood his divine mission by his divine miracles. Almighty God never empowered any to work miracles that were not sent by him.  When the adversaries of Christ can object nothing against his doctrine, they then quarrel with him about his commission and calling, and demand by what authority he doth teach and work miracles.  Our blessed Saviour well understanding their drift and design, answers them one question by asking them another.
 
   The baptism of John, was it from heaven or of men?  Was it of divine institution or of human invention?  Implying, that the calling of such as call themselves the ministers of God, ought to be from God.  No man ought to take this honour upon himself, but he that is called of God, as was Aaron.  Heb 5:1
 
The Pharisees reply, they could not tell whence John had his mission and authority.  This was a manifest untruth; by refusing to tell the truth, they fall into a lie.
 
One sin ensnares, and draws men into the commission of more.  Such as will not speak exact truth, according to their knowledge, they fall into the sin of lying against their consciences.  Our Saviour answers them, Neither tell I you by what authority I do these things. He doth not say, I cannot, or I will not tell you; but I do not, I need not tell you; because the miracles which I work before you, are a sufficient demonstration of my divine commission, that I am sent of God amongst you; for God never set the seal of his omnipotence to a lie, or impowered an impostor to work real miracles.

Mt 21:28 ¶ But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.

Mt 21:29 He answered and said, I will not: but afterward he repented, and went.

Mt 21:30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.

Mt 21:31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you

Mt 21:32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

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The design and scope of this parable is to show, That  publicans and harlots, that is, the vilest, the profanes, and worst of sinners, who, upon the hearing of Christ's doctrine and miracles, did repent and believe, were in a much better condition than the proud Pharisees, who, though they pretended to great measures of knowledge, and high degrees of holiness, yet did obstinately oppose Christ, disobey his doctrine, deny his miracles, and set at nought his person.
 
Learn hence, That the greatest, the vilest, and the worst of sinners, upon their repentance and faith in Christ, shall much sooner find acceptance with God, than proud pharisaical justiciaries, who confidently rely upon their own righteousness:  Publicans and harlots, says Christ here to the Pharisees, shall go into the kingdom of God before you.  Publicans were the worst sort of men and harlots the worst kind of women; yet did these repent sooner, and believed in Christ before the proud Phariesees.  The reason was, because their hearts lay more open to the strokes of conviction, than those that were blinded by vain hopes and presumptuous confidence. Security frustrates all means of recovery.

Mt 21:33 ¶ Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:

Mt 21:34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.

Mt 21:35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.

Mt 21:36 Again, he sent other servants more than the first: and they did unto them likewise.

Mt 21:37 But last of all he sent unto them his son, saying, They will reverence my son.

Mt 21:38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.

Mt 21:39 And they caught him, and cast him out of the vineyard, and slew him.

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In this parable, God compares the Jewish church to a  vineyard; himself to an house holder:  his planting, pruning and fencing his vineyard, denotes his care to furnish his church with all needful helps and means to make it spiritually fruitful.  His letting it out to husbandmen, signifies his commitiing the care of his church to the priests and levites, the public pastors and governors of the church.
 
His servants are the prophets and apostles, whom he sent from time to time to admonish them to bring forth fruit answerable to the cost which God had expended on them.  His son is Jesus Christ, whom the rulers of the Jewish chuch slew and murdered.  The scope of the parable is to discover to the Jews, particularly to the Pharisees, their obstinate impenitency under all means, their bloody cruelty to the prophets of God, their tremendous guilt in crucifying the Son of God; for all which, God would unchurch them finally, and ruin their nation, and set up a church among the Gentiles, that should bring forth better fruit than the Jewish church ever did.
 
From the whole, Note, 1. That the church is God's vineyard, exceeding dear and precious to the planter and the owner of it.
 
2. As dear as God's vineyard is unto him, in case of barrenness and unfruitfulness, it is in great danger of being destroyed and laid waste by him.
 
3. That the only way and course to engage God's care over his vineyard, and to prevent his giving it to other husbandmen, is to give him the fruits of it.  It is but a vineyard that God lets out, it is no ingeritance; no people ever had so many promises of God's favour as the Jews had, nor ever enjoyed so many privileges, whilst they stood in his favour, as they did; yet though they were the first, and the natural branches they are broken off, and we Gentiles stand by faith; let us not be highminded but fear,  Ro 11:1

Mt 21:40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?

Mt 21:41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

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Observe here, At the first mentioning of the parable, the Pharisees express a bitter indignation against such wicked servants, not considering what a dreadful sentence they passed upon themselves and their own nation.  Little did they think, that thereby they condemned their temple to be burnt, their city to be destroyed, their country to be ruined; but in these words they vindicate God, they condemn themselves, and own the justice of God, in inflicting the severest punishments on them.

Mt 21:42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?

Mt 21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

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Which words are the application that our Saviour makes of the foregoing parable concerning the vineyard; which the chief priests and Pharisees did not apprehend themselves to be concerned in, till he brought the application of it home unto them.   Therfore, say I unto you, the kingdom of God shall be taken from you, &c.
 
Note, 1. The greatest mercy that God can bestow upon any people, is his giving his kingdom to them; that is, all gospel ordinances, and church privileges leading to the kingdom of heaven.
 
2. Observe the terms upon which God either gives or continues his kingdom to a church and nation.  And that is, upon bringing forth the fruits thereof.
 
Learn, 3. That the greatest judgement which can befall a people, is the taking away the kingdom of God from them.  The kingdom of God shall be taken from you, and given.

Mt 21:44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

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These words are taken out of Ps 118:22, which the Jews understood to be a prophecy of the Messiah, and accordingly Christ appliest them to himself.  The church is the building intended, Christ himself the stone rejected; the rejecters, or the builders rejecting, were the heads of the Jewish church; that is, the chief priests and Pharisees.
 
God, the great master-builder of his church, takes this precious foundation-stone out of the rubbish, and sets it in the head of the corner.  Nevertheless there are those who stumble at this stone.  Some through ignorance, others through malice, stumble at his person, at his doctrine, at his institutions:  these shall be broken in pieces: but on whomsoever this stone shall fall, it will grind him to powder.
 
That is, Christ himself will fall as a burdensome stone upon all those that knowingly and maliciously oppose him; and particularly upon the Jews, who not only rejected him, but persecuted and destroyed him. Thus Christ tells the chief priests and Pharisees their own particular doom, and also declares what will be the fatal issue of all that opposition which is made against himself and his church.  It will terminate in their inevitable and irreparable destruction.
 
  Whosever shall fall on this stone, shall be broken; and on whomsoever it shall fall, it will grind him to powder.
 
That is, "He that stumbles on this stone, while Christ is here on earth, being offended at his doctrine, life, and miracles, shall be broken by his fall upon it; as the person stoned is by the sharp stone which he falls upon.  But he on whom this stone shall fall, when Christ is elevated to his throne of glory, shall be more violently shattered by it, as is the person stoned, by the great stone as big as two men can lift, thrown down violently upon his breast."

Mt 21:45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.

Mt 21:46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

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When the chief priests came to understand that these parable were all applied to them, that they were the  murderers of the king's son, that they were the builders that rejected the chief corner-stone, they are enraged at the close application made to themselves; and had not fear restrained them, they would have laid violent hands upon him.
 
Learn thence, That nothing doth more provoke and exasperate unsound hypocrites, than the particular application, and close coming home of the word of God unto their hearts and consciences.  So long as the truths of God are generally delivered, sinners are easy looking upon themselves as unconcerned:  but when the word of God comes close to them, and says, Thou art the man, this is thy wickedness; they are angry at the message, and rage at the messenger.

Mt 22:1  And Jesus answered and spake unto them again by parables, and said,

Mt 22:2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,

Mt 22:3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.

Mt 22:4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.

Mt 22:5 But they made light of it, and went their ways, one to his farm, another to his merchandise:

Mt 22:6 And the remnant took his servants, and entreated them spitefully, and slew them.

Mt 22:7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

Mt 22:8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.

Mt 22:9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.

Mt 22:10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

Mt 22:11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

Mt 22:12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

Mt 22:13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.

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The design and scope of this parable of the marriage supper, is to set forth that gracious offer of mercy and salvation, which was made by God in and through the preaching of the gospel to the church of the Jews.
 
The gospel is here compared to a  feast, because in a feast there is plenty, variety, and dainties. Also to a marriage-feast, being full of joy, delight, and pleasure. And to a marriage-feast made by a king, as being full of state, magnificence, and grandeur. To this marriage-feast, or gospel-supper, Almighty God invited the church of the Jews; and the servants sent forth to invite them, were the prophets and apostles in general, and John the Baptist in particular, whom they entreated spitefully, and slew.
 
  The making light of the invitation, signifies the generality of Jews' refusal and careless contempt of the offers of grace in the gospel. By the armies which God sent forth to destroy those murderers, are meant the Roman soldiers, who spoiled and laid waste the city of Jerusalem, and were the severe executioners of God's wrath and judgment upon the wicked Jews. The highways signify the despised Gentiles, who upon the Jews' refusal were invited to this supper, and prevailed with to come in.
 
  The king's coming in to see his guests, denotes that inspection which Christ makes into his church in the times of the gospel.
 
By the man without the wedding garment, understand such as are destitute of true grace and real holiness, both in heart and life. In the examination of him, Christ says, Friend, how comest thou in hither? not, Friends, why came ye along with him?
 
Teaching us, that if unholy persons will press in to the Lord's supper, the sin is theirs; but if we come not, because they will come, the sin is ours. The presence of an unholy person at the Lord's table, ought not to discourage us from our duty, or cause us to turn our back upon that ordinance. The command to bind the unqualified person hand and foot, and to cast him into outer darkness, plainly intimates, that the condition of such persons as live under the light, and enjoy the liberty of the gospel, but walk not answerably to their profession, is deplorably sad and doleful: they do not only incur damnation, but no damnation like it. Bind him hand and foot, and cast him into outer darkness.
 
From the whole, note, 1. That the gospel, for its freeness and fulness, for its varieties and delicacies, is like a marriage-supper.
 
2. That gospel-invitations are mightily disesteemed.
 
3. That the preference which the world has in man's esteem is a great cause of the gospel's contempt. They went one to his farm, and another to his merchandise.
 
4. That such as are careless in the day of grace, shall undoubtedly be speechless in the day of judgment.
 
5. That Christ takes a more particular notice of every guest that cometh to his royal supper, than any of his ministers do take, or can take. There was but one person without the wedding garment, and he falls under the eye and view of Christ.
 
6. That it is not sufficient that we come, but clothed we must be before we come, if ever we expect a gracious welcome to Christ's supper; clothed with sincerity, clothed with humility; clothed with love and charity; if we be not thus clothed, we shall appear naked to our shame, and hear that dreadful charge, Bind him hand and foot, and cast him into outer darkness, where is weeping and gnashing of teeth.
 
See Lu 14:17.

Mt 22:14 For many are called, but few are chosen.

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This is our blessed Saviour's application of the foregoing parable to the Jews; he tells them, that many of them, indeed all of them were called, that is, invited to the gospel-supper; but with few, very few of them, was found that sincere faith, and that sound repentance, which doth accompany salvation.
 
Learn hence, That amongst the multitude of those that are called by the gospel unto holiness and obedience, few, very few comparatively, do obey that call, and shall be eternally saved.

Mt 22:15 Then went the Pharisees, and took counsel how they might entangle him in his talk.

Mt 22:16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

Mt 22:17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?

Mt 22:18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?

Mt 22:19 Shew me the tribute money. And they brought unto him a penny.

Mt 22:20 And he saith unto them, Whose is this image and superscription?

Mt 22:21 They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.

Mt 22:22 When they had heard these words, they marvelled, and left him, and went their way.

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Here we have another new design to entangle our blessed Saviour in his discourse.
 
Where observe, 1. The persons employed to put the ensnaring question to our Saviour, namely,  the Pharisees and the Herodians. The Pharisees were against paying tribute to Cesar; looking upon themselves as a free people, and the emperor as an usurper. But the Herodians were for it. Herod being made by the Roman emperor king of the Jews, was zealous for having the Jews pay tribute to Cesar; and such of the Jews as sided with him, and particularly his courtiers and favourites, were called Herodians.
 
Observe, 2. The policy and wicked craft here used, in employing these two contrary sects to put the question to our Saviour concerning tribute; thereby laying him under a necessity (as they hoped) to offend one side, let him answer how he would. If to please the Pharisees he denied paying tribute to Cesar, then he is accused of sedition; if to gratify the Herodians he voted for paying tribute, then he is looked upon as an enemy to the liberty of his country, and exposed to a popular odium: it has been the old policy of Satan and his instruments, to draw the ministers of God into dislike, either with the magistrates or with the people, that they may either fall under the censure of the one, or the displeasure of the other.
 
Observe, 3. With what wisdom and caution our Lord answers them; he first calls for the tribute-money, which was the Roman penny, answering to seven pence halfpenny of our money, two of which they paid by way of tribute, or poll-money, for every head to the emperor.
 
Christ asks them whose image or superscription their coin bore? They answer, Cesar's: Render then, says Christ, to Cesar the things that are Cesar's. As if he had said, "The admitting of the Roman coin amongst you, is a testimony that you are under the subjection to the Roman emperor, because the coining and imposing of money is an act of sovereign authority. Now you have owned Cesar's authority over you, by accepting of his coin as current amongst you, give unto him his just dues, and render unto Cesar the things that are Cesar's."
 
Learn hence, That there was no truer paymaster of the king's dues, than he that was King of kings; he preached it, and he practised it, Mt 17:27 And as Christ is no enemy to the civil rights of princes, and his religion exempts none from paying their civil duties; so princes should be as careful not to rob him of his divine honour, as he is not to wrong them of their civil rights. As Christ requires all his followers to render unto Cesar the things that are Cesar's, so should princes oblige all their subjects to render unto God the things that are God's.

Mt 22:23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him,

Mt 22:24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

Mt 22:25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:

Mt 22:26 Likewise the second also, and the third, unto the seventh.

Mt 22:27 And last of all the woman died also.

Mt 22:28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her.

Mt 22:29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.

Mt 22:30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

Mt 22:31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,

Mt 22:32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

Mt 22:33 And when the multitude heard this, they were astonished at his doctrine.


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Our blessed Saviour having put the Pharisees and Herodians to silence, next the Sadducees encounter him.  This sect denied the immortality of the soul, and the resurrection of the body, and as an objection against both, they propound a question to our Saviour, of a woman that had seven brethren successively to her husbands; they demand,  Whose wife of the seven this woman shall be at the resurrection?  As if they had said, "If there be a resurrection of bodies, surely their will be a resurrection of relations too, and the other world will be like this, in which men will marry as they do here.  And if so, whose wife of the seven shall this woman be, they all having and equal claim to her?
 
Now our Saviour for resolving of this question, 1. Shews the different state of men in this world, and in the other world.  The children of this world, says Christ, marry, and are given in marriage, but in the resurrection they do neither.  As if our Lord had said, "After men have lived a time in this world, they die, and therefore marriage is necessary to maintain a succession of mankind; but in the other world, men shall become immortal, and live forever; and then the reason of marriage will wholly cease.  For when men can die no more, there will be no need of any new supplies of mankind."
 
2.  Our Saviour having got clear of the Sadducees objection, by taking away the ground and foundation of it, he produceth an argument for a proof of the soul's immortality, and body's resurrection.  Thus, "Those to whom Almighty God pronounced himself a God are alive; but God pronounced himself a God to Abraham, Isaac, and Jacob, many hundred years after their bodies were dead; therefore their souls are yet alive, federally alive unto God; their covenant relation lives still, otherwise God could not be their God; for he is not God of the dead but of the living.  If one relation fails, the other necessarily fails with it; if God be their God, then certainly they are in being, for God is not the God of the dead; that is, of those that are utterly perished.
 
Therefore it must needs be, that although their bodies be naturally dead, yet do their souls still live, and their bodies shall also live again at the resurrection of the just.
 
From the whole, Note, 1. That there is no opinion so absurd, no error so monstrous, that having had a mother, will die for the lack of a nurse.  The beastly opinion of the mortality of the soul, and the annihilation of the body, finds Sadducees to profess and propagate it.
 
Note, 2. The certainty of another life after this, in which men shall be eternally happy or intolerable miserable, according as they behave themselves here; though some men live like beasts, they shall not die like them, nor shall their last end be like theirs.
 
Note, 3. That glorified saints in the morning of the resurrection, shall be like unto the glorious angels; not like them in essence and nature, but like them in their properties and qualities, in holiness and purity, in immortality and incorruptibility, and in their manner of living; they shall no more stand in need of meat or drink, than the angels do; but shall live the same heavenly, immortal, and incorruptible life, that the angels live.
 
Note, 4. That all those that are in covenant with God, whose God the Lord is, their souls do immediately pass into glory, and their bodies, at the resurrection, shall be sharers in the same happiness with their souls.  If God be just, the soul must live, and the body must rise: for good men must be rewarded, and wicked men punished:  God will most certainly, some time or other, plentifully reward the righteous, and punish the evil-doers; but this being not always done in this life, the justice of God requires it to be done in the next.

Mt 22:34 ¶ But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

Mt 22:35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying,

Mt 22:36 Master, which is the great commandment in the law?

Mt 22:37  Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

Mt 22:38 This is the first and great commandment.

Mt 22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself.

Mt 22:40 On these two commandments hang all the law and the prophets.


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The Sadducees being put by Christ to silence, the Pharisees again encounter him; they send to him a lawyer, that is, one of their interpreters and expounders of the law of Moses, who propounds this question to him,  Which is the great commandment of the law? Our Saviour tells them, It is to love the Lord with all the heart, and with all the soul, and with all the mind.  That is, with all the powers, faculties, and abilities of the soul, with the greatest measure and highest degrees of love.  This is the sum and substance of the duties of the first table.
 
  And the second is like unto it, not equal with it, but like unto it.  The duties of the second table are of the same authority, and of the same necessity with the first.  As a man cannot be saved without the love of God, so neither without the love of his neighbour.
 
  On these two commandments hang all the law and the prophets: that is, the whole duty of man, required by Moses and the prophets, is comprehended in, and may be reduced to, these two heads, namely, the love of God and our neighbour.
 
From the whole, Note, 1. That the fervency of all our affections, and particularly the supremacy of our love, is required by God as his right and due.  Love must pass through and possess all the powers and faculties of the soul; the mind must mediated upon God, the will must choose and embrace him, and the affections must take complacency and delight in him; the measure of loving God, is to love him without measure.  God reckons that we love him not at all, if we love him not above all.
 
1. We must love him above all, appreciative, so as to prize him in our judgment and esteem above all, and before all things.
 
2. We are to love God above all things, comparative, preferring his favours above all things, comparatively hating whatever stands in competition with him.
 
3. We are to love God above all things intensive.  That is, our longing desires must run out after him, we must pant and thirst for the enjoyment of him.
 
4. We must love everything in subordination to God, and nothing co-ordinately, or equal with God.
 
Note, 2. That thus to love God is the first and great commandment. Great, in regard of the object, which is God the first cause and the chief good.  Great, in regard of the obligation of it.  To love God is so indispensible a command, that God himself cannot free us from the obligation of it; for so long as he is God, and we his creatures, we shal lie under a natural and necessary obligation to love and serve him.  Great, in regard of the duration of it, when faith shall be swallowed up in vision, and hope in fruition; love will then be perfected in a full enjoyment.
 
Note, 3. That every man may, yea, ought to love himself, not his sinful self, but his natural self, and especially his spiritual self, the new nature in him.  This it ought to be his particular care to increase and strengthen.  Indeed there is no express command in scripture for a man to love himself, because the light of nature directs, and the law of nature binds and moves every man so to do.  God has put a principle of self-love and of self-preservation into all his creatures, but especially into man.
 
Note, 4. As every man ought to love himself, so it is every man's duty to love his neighbour as himself.
 
1. Not as he does love himself, but as he ought to love himself.
 
2. Not in the same degree and measure that he loves himself, but after the same manner, and with the same kind of love that he loves himself. As we love ourselves freely and readily, sincerely and unfeignedly, tenderly and compassionately, constantly and perseveringly; so should we love our neighbour.  Though we are not commanded to love our neighbour as much as we love ourselves, yet we are to love him like as we love ourselves.
 
Note, lastly, That the duties of the first and second table are inseparable.  The love of God and our neighbour, must no be parted. He that loveth not his neighbour whom he hath seen, never loved God whom he hath not seen.  A conscientious regard to the duties of both tables, will be an argument of our sincerity, and an ornament to our profession.  Let it then be our prayer and daily endeavour, that we love the Lord our God with all our heart, and our neighbour as ourselves.  For this is the sum of the law and the substance of the gospel.

Mt 22:41 ¶ While the Pharisees were gathered together, Jesus asked them,

Mt 22:42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.

Mt 22:43 He saith unto them, How then doth David in spirit call him Lord, saying,

Mt 22:44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

Mt 22:45 If David then call him Lord, how is he his son?

Mt 22:46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

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The Pharisees had often put forth several questions maliciously unto Christ, and now Christ puts forth one question innocently unto them; namely, What the thought of the Messiah whom they expected?  They reply, that he was to be  The son of David, a secular prince descending from David, that should deliver them from the power of the Romans, and restore them to their civil rights.  This was the notion they had of the Messiah, that he should be a man, the Son of David, and nothing more.
 
Our Saviour replies, Whence is it then that David calls the Messiah Lord?  The Lord said unto my Lord Ps 110:1 how could he be both David's Lord, and David's son?  No son is lord to his father; therefore if Christ were David's sovereign, he must be more than man, more than David's son.  As man, so he was David's son; as god-man, so he was David's Lord.
 
Note hence, That although Christ was truly and really man, yet he was more than a bare man:  he was Lord unto, and was the salvation of his own forefathers.
 
Note, 2. That the only way to reconcile the scriptures which speak concerning Christ, is to believe and acknowledge him to be God and man in one person.  The Messiah, as a man, was to come forth out of David's loins; but as a god-man, he was David's sovereign and Saviour.  As man, he was his father's son; as God, he was Lord to his own father.

Mt 23:1 Then spake Jesus to the multitude, and to his disciples,

Mt 23:2 Saying, The scribes and the Pharisees sit in Moses' seat:

Mt 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

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The Scribes and Pharisees, so often mentioned in the gospels, were the great doctors and spiritual guides amongst the Jews.  Scribe is the name of an office; Pharisee the name of a sect.  They were both learned in the law, and teachers of the law of Moses.
 
Our blessed Saviour, in the former part of his gospel, held many conferences with these men, and used the most persuasive argument to convince them both of their errors and wickedness. But their obstinancy and malice being such, that neither our Saviour's ministry nor miracles could convince them: hereupon our Lord denounces, in this chapter, eight several woes against them.
 
But first he charitably warns his disciples and the man, saying,  The Scribes and Pharisees sit in Moses' seat; that is, they teach and expound the law of Moses, which they were wont to do sitting, Whatsoever they bid you observe, that observe and do.
 
That is, "What they teach you consonant to the word of God, and agreeable to the writings of Moses and the prophets:  if they go not out of Moses' chair into their own unwritten traditions, follow their doctrine, and obey their precepts; but do not after their works, follow not their example, take heed of their pride and hypocrisy, of their ambition and vain-glory.  Obey their doctrine wherein it is sound; but follow not their example wherein it is corrupt."
 
Learn, 1. That the personal miscarriages of ministers, must by no means beget a disesteem of their office and ministry.  Charity must teach us to distinguish betwixt the calling and the crime.
 
2. That the infallible truths of God, recommended to us by a vicious teacher, ought to be entertained and obeyed by us, without either scruple or prejudice.  What the Pharisees themselves, says Christ, bid you observe, that observe and do.
 
3. That no people are obliged to follow their teacher's pattern and example any farther than it is agreeable to scripture-rule, and conformable to Christ's example: Do not after their works, who say, and do not.

Mt 23:4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

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These heavy burdens which the Pharisees laid upon the people's shoulders, were counsels and directions, rules and canons, austerities and severities, which the Pharisees introduced and imposed upon their hearers, but would not undergo the least part of those severities themselves.  If we do not follow our own counsels, we must not think to oblige others what he is unwilling to perform himself.  It is very sinful to give that counsel to others, which we refuse to take ourselves.

Mt 23:5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

Mt 23:6 And love the uppermost rooms at feasts, and the chief seats in the synagogues,

Mt 23:7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.

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In these words our blessed Saviour admonishes his disciples and the multitude to take heed of imitating the Pharisees in their ostentation and hypocrisy, in their ambition and vain-glory; and he instances, in three particulars, wherein they expressed it:
 
1.  All their works, says Christ, they do to be seen of men.  To do good works that men may see them, is a duty; but to do all or any of our works to be seen of men, is hypocrisy.
 
2.  They make broad their phylacteries, and enlarge the borders of their garments. These phylacteries were certain scrolls and labels of parchment, in which were written the ten commandments, and some sections of the law; these they tied to their foreheads, and pinned upon their left sleeve, that the law of God might be continually before their eyes, and perpetually in their remembrance. This ceremony they judged God prescribed them, Thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes De 6:1 By enlarging the borders of their garments, our Saviour points at the fringes and blue ribbons which the Jews did wear upon their garments, in obedience to the command, wear upon their garments, Nu 15:37-38. As the threads in those fringes and ribbons close woven together, did represent the connection, complication, and inseparable conjunction of God's commandments among themselves; so the wearing of these fringes was to put them in mind of the law of God, that which way soever they turned their eyes, they might meet with some pious admonition to keep the law of God.  Now the vain-glorious Pharisees, that they might be thought more mindful of the law of God than other men, did make their phylacteries broader, and their fringes thicker and longer than other men.
 
3. They fondly affected and ambitiously contended for the first and uppermost seats in all conventions, as at feast, and in the synagogues, and loved to have titles of honour, such as rabbi, master, father, and doctor, put upon them.  Now that which our Saviour condemns, is the Pharisees fond affection of these little things, and unduly seeking their own honour and glory.  It was not their taking, but their loving, the uppermost rooms at feasts, that Christ condemns.
 
From the whole, Note, 1. That hypocrites are fond of affecting ceremonial observations and outward parts of commanded duties, neglecting the substance of religion itself.  These Pharisees were carrying a library of God's law on their clothes, scarce a letter of it in their hearts.  They wore the law of God, as frontlets before their eyes, but not engraven  on the tables of their hearts.
 
Observe, 2. That the nature of hypocrisy is to study more to seem religious in the sight of men, than to be religious indeed before God. The hypocrite is the world's saint, and not God's:  he courts the world's acceptation more than the divine favour and approbation.

Mt 23:8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.

Mt 23:9 And call no man your father upon the earth: for one is your Father, which is in heaven.

Mt 23:10 Neither be ye called masters: for one is your Master, even Christ.

Mt 23:11 But he that is greatest among you shall be your servant.

Mt 23:12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

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The word  rabbi signifies a doctor or teacher, eminent, endowed with variety of knowledge, whose place it was to sit in an exalted chair, or chief seat in the synagogue; their disciples and scholars sat upon lower forms at the feet of their teachers.  Our Saviour doth not simply condemn the giving or receiving of these titles, of rabbi, master, and father; but the things forbidden, are,
 
1. A vain-glorious affectation of such titles as these, the ambitious seeking of them, and glorying in them.
 
2.  He condemns that authority and dominion over the consciences of men, which the pharisaical doctors had usurped; telling the people that they ought to believe all their doctrine, and practice all their injunctions, as the commands of the living God.  They did in effect assume infallibility to themselves.
 
Learn, hence, 1. That there have been in all ages of the church a sort of teachers, who, have usurped authority and dominion over the faith and conscience of men.
 
2. That Christians ought not to sumbit their faith and conscience in matters of religion to any human authority whatsoever, nor give up themselves absolutely to the conduct of any man's judgment or opinion in matters of faith.
 
3. That Christ alone, the great prophet and infallible teacher of his church, is the only person to whose doctrine and precepts we owe absolute faith and obedience:  One is your Master, even Christ.
 
4.  As God will abase, and men will despise the proud, especially ministers who are such; so shall God exalt, and men will honour, them that stoop to the meanest services for the good of souls; Whosoever exalteth himself shall be abused.  This was a sentence often used by our Saviour, and was a frequent saying among the Jews.

Mt 23:13  But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

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From the thirteenth verse to the thirtieth, the Pharisees have eight several woes denounced against them by our Saviour; the first is, for perverting the scriptures, and keeping the true sense and knowledge of them from the people.  This St. Matthew calls  the shutting up of the kingdom of heaven against men.  St. Luke calls  it, A taking away the key of knowledge from men, which is an allusion to a known custom among the Jews in admission of their doctors; for those that had authority given them to interpret the law and the Prophets, were solemnly admitted into that office, by delivering to them a key and a table-book.  So that by the key of knowledge, is meant the interpretation and understanding of the scriptures; and by taking away the key of knowledge is signified, first, that they arrogated to themselves alone the understanding of the scriptures.
 
Secondly, That they kept the true knowledge of the scriptures from the people, especially the prophecies which concerned the Messias, and so they hindered men from embracing our Saviour's doctrine, who were otherwise well enough disposed for it.
 
Learn, hence, 1. That the knowledge of the holy scriptures is absolutely and indispensibly necessary in order to salvation.  This our Saviour calls the key, which lets men into the kingdom of heaven.
 
Learn, 2. That great is the guilt, and inexcusable the fault, of those who deprive the people of the knowledge of the scriptures.  They shut the kingdom of heaven against men, and do what in them lies to hinder their eternal salvation.  Men may miscarry with their knowledge, but they are sure to perish for want of knowledge.

Mt 23:14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

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The second woe denounced against the Pharisees, is for their gross hypocrisy, in colouring over their covetousness with a pretence of religion; making long prayers in the temple and synagogues for widows, and thereupon persuading them to give bountifully to the corban, or the common treasure of the temple, some part of which was employed for their maintenance.
 
Learn, 1. It is no new thing for designing hypocrites to cover the foulest transgessions with the cloak of religion.  The Pharisees make long prayers a cover of their covetousness.
 
2. That to make use of religion in policy for worldly advantage sake, is the way to be damned with a vengeance for religion sake:   Woe unto you Scribes

Mt 23:15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

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The next woe denounced is for their false-ended zeal and earnestness in proselyting heathens to the Jewish religion; not with a pious intention to save them, but to serve themselves upon them, to have their consciences and purses under their power:  and when you have poisoned them, says our Saviour, by your corrupt doctrine, and hardened them in a course of sin by your wicked example,  they are more the children of hell than before you practised upon them.
 
Learn, 1. Great is the diligence and indefatigable the industry which false teachers use in gaining proselytes to their opinion and party:  They compass sea and land to make one proselyte.
 
2. That such as are proselyted to error, are oftentimes faster riveted in their false opinions than their teachers themselves:  They are made two-fold more the children of hell than yourselves.

Mt 23:16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!

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The fourth woe which our Saviour denounceth against Pharisees is for the false and erroneous doctrine concerning oaths.
 
1. They taught men to swear by the creatures.
 
2. They taught that some oaths made by the creatures were obligatory and binding, others not; particularly they affirmed, that  if a man swear by the temple, or the altar, it was nothing; that is, he was not bound by such an oath: but if a man swear by the gold of the temple and the altar; that is, by the gifts offered to the corban, or treasury of the temple, and by the sacrifices and oblations on the altar; such an oath they affirmed was binding, because it was for their profit that the gifts on the altar, and the gold brought into the treasury, should be accounted most holy, seeing that would encourage the people to be more ready to contribute and offer.
 
This horrid hypocrisy and covetousness our blessed Saviour here sharply reproves, and shews, that oaths made by the creatures, though unlawful, yet being once made, did oblige, as if the parties had sworn by God himself.  For he that swears by the temple, swears by it and him that dwelleth therein.
 
Learn, 1. That swearing by the creatures is no new sin, but as old as the Pharisees.
 
2. That swearing by the creatures is a great profanation of the name of God, and a mighty provocation to him.
 
3. That is notwithstanding, if the matter of such oaths be not sinful, they are obligatory and binding.  He that sweareth by the creatures, sweareth indeed by the God of the creatures:  for, says our Saviour, he that sweareth by the heavens, sweareth by the throne of God, and by him that sitteth thereon.

Mt 23:17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?

Mt 23:18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.

Mt 23:19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

Mt 23:20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.

Mt 23:21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.

Mt 23:22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Mt 23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone

Mt 23:24 Ye blind guides, which strain at a gnat, and swallow a camel.

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The next woe denounced is for the Pharisees ostentation of a precise keeping of the law in smaller matters, and neglecting weightier duties:   They pay tythe of mint, anise, and cummin; but at the omitted judgment, mercy and faith; that is, just dealing with men, charity towards the poor, and faithfulness in their promises and covenants one with another. This, says our Saviour, is to strain at a gnat and swallow a camel.  A proverbial expression, intimating that some persons pretend great niceness and scrupulosity about small matters, and none or but little about duties of the greatest moment.
 
Hence, Note, 1. That hypocrites lay the greatest stress upon the least matters in religion, and place holiness most in those things where God places it least.  Ye tythe mint, &c. but neglect the weightier matters of the law.  This is indeed the bane of all religion and true piety, to prefer ritual and human institutions before divine commands, and the practice of natural religion.  Thus to do, is a certain sign of gross hypocrisy.
 
Observe, 2. That although some duties are of greater moment than others, yet a good man will omit none, but perform every duty the least as well as the greatest, in obedience to the command of God.  These things ought ye to have done, and not to leave the other undone.

Mt 23:25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.

Mt 23:26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.


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Our Saviour doth not here condemn their legal, or traditional washing of pots of cups, or any external decency and cleanliness in conversation; but his design is to shew them the vanity of outward purity, without inward sancity, and to convince them of the necessity of cleansing the heart, in order to the purifying and reforming the life:  plainly intimating,
 
1. That men's lives could no be so bad, if their hearts were not worse, all the obliquity fo their lives proceeding from the impurity of their hearts and natures.
 
2. That an holy heart will be accompanied with an holy life. A man may be outwardly pure, and yet inwardly filthy; but he that has a pure heart will live a pure and holy life.  Cleanse  that which is within the cup, that the outside may be clean also.

Mt 23:27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

Mt 23:28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

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Here we have a woe denounced against the Pharisees for cheating and deceiving the people with an outward shew, and external appearance of piety and religion:  their lives were seemingly very religious but their hearts were full of hypocrisy and all impurity, like sepulchres painted without, and full of rottenness within.
 
Whence, Learn, That the great design of hypocrisy is to cheat the world with a vain and empty shew of piety.  The ambition of the hypocrite is to be thought good, not to be so; he is the world's saint, not God's.

Mt 23:29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,

Mt 23:30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.

Mt 23:31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.

Mt 23:32 Fill ye up then the measure of your fathers.

Mt 23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?


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This is the eighth woe denounced by our blessed Saviour against the Pharisees for their grand hypocrisy, in pretending great honour to the saints departed, building their tombs, and garnishing their sepulchres, and declaring against their fathers impiety, That  had they lived in their days, they would not have been partakers with them in the blood of the prophets.
 
Now their hypocrisy appeared in three particulars.
 
1. In that they continued in their own wickedness, and yet recommended the saints departed; they magnify the saints, but multiply their sins, and instead of imitating their virtues, they content themselves with garnishing their sepulchres.
 
2. In professing great respect to the dead saints, and at the same time persecuting the living.  Palpable hypocrisy!  And yet as gross as it is, it prevails to this day.  The church of Rome, who magnify martyrs, and canonize saints departed, have yet added to their numbers, by shedding of their blood.
 
3. In taking false measures of their love to the saints departed, from their building their tombs, and garnishing their sepulchres; whereas the best evidence of our love unto them is the imitating their virtues, and cherishing their followers.  It is gross hypocisy to pay respect to the relics of saints, and veneration to their images; and at the same time to persecute and afflict their followers.
 
Learn hence, 1. That the world has all along loved the dead saints better than living ones.  Mortui non mordent.  The dead saints example, how bright soever, is not so scorching and troublesome at a distance; and he himself no longer stands in other men's light; whereas the living saints example is a cutting reproof to sin and vice.
 
Observe, 2. That there is a certain civility in human nature, which leads men to a just commendation of the dead, and to a due estimation of their worth.  The Pharisees here though they persecuted the prophets whilst alive, yet had they a mighty veneration for their piety and virtue after they were dead, and thought no honour too great to be done unto them.
 
Note, 3. That it is the grossest hypocrisy to pretend to love goodness, and yet hate and persecute good men.  These hypocritical Pharisees pretended highly to piety and religion, and at the same time killed the prophets, and stoned them that were sent unto them.
 
4. That the highest honour we can pay to the saints departed, is not by raising monuments, and building tombs to their memory; but by a careful imitation of their piety and virtue, following the holiness of their lives, and their patience and constancy at their deaths.

Mt 23:34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:

Mt 23:35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

Mt 23:36 Verily I say unto you, All these things shall come upon this generation.

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Observe here, A prophetical prediction, and a severe denunciation.
 
1.  A prediction foretelling what cruel usage the apostle should meet with from the Jews, killing and crucifying some, scourging and stoning others; which accordingly was fulfilled in the crucifying of St. Peter, the scourging of St. Paul, in the stoning of St. Stephen, and killing of St. James.  The first planters and propagators of the gospel sealed their doctrine with their blood, and the blood of the martyrs has all along been the seed of the church.
 
Observe, 2. A severe denunciation,  That upon you may come all the righteous blood shed upon the earth from Abel to Zacharias, the son of Jehoiada, 2Ch 24:20 who was the last prophet whose murder is related by name in the Old Testament.  These words are not to be understood as if the end and intent of Christ's sending the prophets were that the Jews might put them to death, and bring their righteous blood upon themselves.  This was the consequence and intent of it.
 
Learn, 1. That raging persecutors have no regard either to the extraordinary mission, or eminent sanctity of persons who reprove them for their sins.  I send unto you prophets, says our Saviour, wise men and Scribes, and some of them ye shall kill and crucify.
 
2. That as the piety of the person, so neither can the sanctity of the place discourage and deter bloody persecutors from their rage and fury against the prophets of God.  In the temple itself, in the court of the house of the Lord, even betwixt the porch and the altar, was Zacharias slain.  That it is a righteous thing with God to punish good men for the impieties of their parents:
 
this is to be understood, 1.  Where the children tread in their fathers steps, and continue in their parents sins; which they do, if they do not confess them, abhor them, and be humbled for them.
 
2. This is to be understood of temporal evils, not of eternal punishments.  No man shall for his father's sins lie down in everlasting burnings.  As our fathers faith will not let us into heaven, so neither will their impiety shut us into hell.  At the day of judgment every man shall be separately considered according to his deeds.

Mt 23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Mt 23:38 Behold, your house is left unto you desolate.

Mt 23:39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.


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Our Lord concludes this chapter with a pathetical lamentation over Jerusalem.  His ingemination or doubling of the word,  O Jerusalem, Jerusalem, shews the vehemency of Christ's affection towards them, and the sincerity of his desires for their salvation.
 
Observe, 1. The great kindness and compassion of Christ to the Jews in general, and Jerusalem in particular, set forth by a lively metaphor and similitude; that of a hen gathering her chickens under her wings.  As the hen doth tenderly cherish, and carefully hide and cover her young from the eye of the destroyer; so would Christ have shrouded and sheltered his people from all those birds of prey, and particularly from the Roman eagle, by which they were last devoured.
 
Again, As the hen continueth her call to her young-ones from morning to night, and holds out here wings for shelter to them all the day long; so did Christ wait for his people's repentance and conversion for more than forty years after they had killed his prophets, and murdered himself, before they met with a final overthrow.
 
Observe, 2. The amazing obstinacy and wilfulness of this people, in rejecting this grace and favour, this kindness and condescension of the Lord Jesus Christ; I would have gathered you, but ye would not.
 
Observe, 3. The fatal issue of this obstinacy, Behold your house is left unto you desolate.
 
Is left; that is, certainly and suddenly will be so.  The present tense put for the paulo post futurum, it denotes both the certainty and nearness of this people's ruin.
 
Learn, 1. That the ruin and destruction of sinners is wholly chargeable upon themselves; that is, on their own wilfulness and obstinacy:  I would have gathered you, says Christ, but ye would not.
 
Learn, 2. How deplorably and inexcusably they will perish, who perish by their own wilfulness under the gospel.
 
3. That there is no desire like unto God's desire of a people's repentance; no longing like unto God's longing for a people's salvation:  O Jerusalem, Jerusalem, how often would I have gathered thee?  When shall it once be?  Christ did very seriously desire the conversion of the Jews, who continued still in their impenitency and unbelief.  And consequently they whom he so seriously desired to convert, might have been converted, but they would not be so:  I would have gathered you, but ye would not.

Mt 24:1  And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.

Mt 24:2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

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Our blessed Saviour had often acquainted his disciples with his approaching death at Jerusalem.  The Son of man must go up to Jerusalem to be crucified. Now in this chapter he acquaints them with the destruction that should come upon Jerusalem in general, and upon the temple in particular, for their putting him, the Son of God, to death. The disciples, looking upon the temple with wonder and admiration, were apt to think that the temple, in regard of its invincible strength, could not be destroyed; or, at the least, in regard of its incredible magnificence, it was great pity it should be destroyed; and accordingly they say to Christ, See what goodly buildings are here. As if they had said, Master, what great pity it is, that such a magnificent structure should become a ruinous heap!
 
But hence we learn, 1. That sin brings cities and kingdoms, as well as particular and private persons to their end. There are no places so strong, but an Almighty God is able to destroy them, and sin is sufficient to lay them waste.
 
Observe, 2. That the threatenings of God are to be feared, and shall be fulfilled, whatever appearing improbabilities there may be to the contrary. God had threatened Jerusalem with destruction for her sin, and now it is not all her strength that can oppose his power.
 
Learn, 3. That notwithstanding magnificence and worldly glory doth mightily dazzle our eye, yet how little doth it affect Christ's heart. Even the temple itself, that most magnificent structure. Christ values no more than an heap of rubbish, when the impiety of the worshippers had devoted it to destruction.
 
  Not one stone, says Christ, shall be left upon another unthrown down. This threatening was fulfilled forty years after Christ's death, when Titus the Roman emperor destroyed the city and burnt the temple, and Turnus Rufus, the general of his army, ploughed up the very foundation upon which the temple stood. Thus was the threatening of God fulfilled, Zion shall be ploughed as a field, and Jerusalem shall become heaps. Jer 26:1
 
The truth and veracity, the faithfulness and fidelity of God, is as much concerned in the execution of his threatenings, as in the performance of his promises.

Mt 24:3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?

Mt 24:4 And Jesus answered and said unto them, Take heed that no man deceive you.

Mt 24:5 For many shall come in my name, saying, I am Christ; and shall deceive many

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A double question is here propounded by the disciples to our Saviour.
 
First, As to the time of the temple's destruction.
 
Secondly, as to the signs of that destruction.
 
As to the former, the time when the temple should be destroyed. See the curiosity of human nature, both in desiring to know what should be hereafter, and also when that hereafter should be.
 
Thence learn, That there is found with all of us an itching curiosity and desire, rather to inquire and pry into the hidden counsels of God's secret will, than to obey the manifest declarations of God's revealed will:  Tell us when these things shall be.
 
As to their second question, What shall be the sign of his coming; our Saviour acquaints them with this among many others, That there should arise false Christs, false prophets, and seducers, a multitude of impostors, that would draw many after them; therefore he bids them take heed and beware.
 
Where observe, That Christ doth not gratify his disciples' curiosity, but acquaints them with their present duty, to watch against deceivers and seducers, who should have the impudence to affirm themselves to be Christ. Some, Christ personal, or the Messiah; others Christ doctrinal, affirming their erroneous opinions to be Christ's mind and doctrine.
 
From the whole, note, 1. That there will be many seducers, many erroneous persons, and false opinions, before the end of the world; for Jerusalem's destruction was a type and emblem of the world's destruction.
 
2. That such seducers will come in Christ's name, and their errors and false opinions shall be given out to be the mind of Christ.
 
3. That many will be seduced and carried away with their fair pretences and plausible deceits.
 
4. That Christ's own disciples had need to take heed, lest they themselves, being led away by the error of the wicked, do fall from their own steadfastness. Take heed that no man deceive you; for many will come in my name, saying, I am Christ, and shall deceive many.