BibleWare/BibWare.bin/bibref/mhc.exe/MT.TXT

Text File | 1996-06-12 | 199KB | 3,403 lines

$-$-$- MT:1

** Matthew, surnamed Levi, before his conversion was a publican,
or tax-gatherer under the Romans at Capernaum. He is generally
allowed to have written his Gospel before any other of the
evangelists. The contents of this Gospel, and the evidence of
ancient writers, show that it was written primarily for the use
of the Jewish nation. The fulfilment of prophecy was regarded by
the Jews as strong evidence, therefore this is especially dwelt
upon by St. Matthew. Here are particularly selected such parts
of our Saviour's history and discourses as were best suited to
awaken the Jewish nation to a sense of their sins; to remove
their erroneous expectations of an earthly kingdom; to abate
their pride and self-conceit; to teach them the spiritual nature
and extent of the gospel; and to prepare them for the admission
of the Gentiles into the church.

* The genealogy of Jesus. (1-17) An angel appears to Joseph.
(18-25)

#1-17 Concerning this genealogy of our Saviour, observe the
chief intention. It is not a needless genealogy. It is not a
vain-glorious one, as those of great men often are. It proves
that our Lord Jesus is of the nation and family out of which the
Messiah was to arise. The promise of the blessing was made to
Abraham and his seed; of the dominion, to David and his seed. It
was promised to Abraham that Christ should descend from him, #Ge
12:3; 22:18|; and to David that he should descend from him, #2Sa
7:12; Ps 89:3, &c.; 132:11|; and, therefore, unless Jesus is a
son of David, and a son of Abraham, he is not the Messiah. Now
this is here proved from well-known records. When the Son of God
was pleased to take our nature, he came near to us, in our
fallen, wretched condition; but he was perfectly free from sin:
and while we read the names in his genealogy, we should not
forget how low the Lord of glory stooped to save the human race.

#18-25 Let us look to the circumstances under which the Son of
God entered into this lower world, till we learn to despise the
vain honours of this world, when compared with piety and
holiness. The mystery of Christ's becoming man is to be adored,
not curiously inquired into. It was so ordered that Christ
should partake of our nature, yet that he should be pure from
the defilement of original sin, which has been communicated to
all the race of Adam. Observe, it is the thoughtful, not the
unthinking, whom God will guide. God's time to come with
instruction to his people, is when they are at a loss. Divine
comforts most delight the soul when under the pressure of
perplexed thoughts. Joseph is told that Mary should bring forth
the Saviour of the world. He was to call his name Jesus, a
Saviour. Jesus is the same name with Joshua. And the reason of
that name is clear, for those whom Christ saves, he saves from
their sins; from the guilt of sin by the merit of his death, and
from the power of sin by the Spirit of his grace. In saving them
from sin, he saves them from wrath and the curse, and all
misery, here and hereafter. Christ came to save his people, not
in their sins, but from their sins; and so to redeem them from
among men, to himself, who is separate from sinners. Joseph did
as the angel of the Lord had bidden him, speedily, without
delay, and cheerfully, without dispute. By applying the general
rules of the written word, we should in all the steps of our
lives, particularly the great turns of them, take direction from
God, and we shall find this safe and comfortable.
$-$-$- MT:2

* The wise men's search after Christ. (1-8) The wise men worship
Jesus. (9-12) Jesus carried into Egypt. (13-15) Herod causes the
infants of Bethlehem to be massacred. (16-18) Death of Herod,
Jesus brought to Nazareth. (19-23)

#1-8 Those who live at the greatest distance from the means of
grace often use most diligence, and learn to know the most of
Christ and his salvation. But no curious arts, or mere human
learning, can direct men unto him. We must learn of Christ by
attending to the word of God, as a light that shineth in a dark
place, and by seeking the teaching of the Holy Spirit. And those
in whose hearts the day-star is risen, to give them any thing of
the knowledge of Christ, make it their business to worship him.
Though Herod was very old, and never had shown affection for his
family, and was not himself likely to live till a new-born
infant had grown up to manhood, he began to be troubled with the
dread of a rival. He understood not the spiritual nature of the
Messiah's kingdom. Let us beware of a dead faith. A man may be
persuaded of many truths, and yet may hate them, because they
interfere with his ambition, or sinful indulgences. Such a
belief will make him uneasy, and the more resolved to oppose the
truth and the cause of God; and he may be foolish enough to hope
for success therein.

#9-12 What joy these wise men felt upon this sight of the star,
none know so well as those who, after a long and melancholy
night of temptation and desertion, under the power of a spirit
of bondage, at length receive the Spirit of adoption, witnessing
with their spirits that they are the children of God. We may
well think what a disappointment it was to them, when they found
a cottage was his palace, and his own poor mother the only
attendant he had. However, these wise men did not think
themselves baffled; but having found the King they sought, they
presented their gifts to him. The humble inquirer after Christ
will not be stumbled at finding him and his disciples in obscure
cottages, after having in vain sought them in palaces and
populous cities. Is a soul busy, seeking after Christ? Would it
worship him, and does it say, Alas! I am a foolish and poor
creature, and have nothing to offer? Nothing! Hast thou not a
heart, though unworthy of him, dark, hard, and foul? Give it to
him as it is, and be willing that he use and dispose of it as it
pleases him; he will take it, and will make it better, and thou
shalt never repent having given it to him. He shall frame it to
his own likeness, and will give thee himself, and be thine for
ever. The gifts the wise men presented were gold, frankincense,
and myrrh. Providence sent these as a seasonable relief to
Joseph and Mary in their present poor condition. Thus our
heavenly Father, who knows what his children need, uses some as
stewards to supply the wants of others, and can provide for
them, even from the ends of the earth.

#13-15 Egypt had been a house of bondage to Israel, and
particularly cruel to the infants of Israel; yet it is to be a
place of refuge to the holy Child Jesus. God, when he pleases,
can make the worst of places serve the best of purposes. This
was a trial of the faith of Joseph and Mary. But their faith,
being tried, was found firm. If we and our infants are at any
time in trouble, let us remember the straits in which Christ was
when an infant. #16-18| Herod killed all the male children, not
only in Bethlehem, but in all the villages of that city.
Unbridled wrath, armed with an unlawful power, often carries men
to absurd cruelties. It was no unrighteous thing with God to
permit this; every life is forfeited to his justice as soon as
it begins. The diseases and deaths of little children are proofs
of original sin. But the murder of these infants was their
martyrdom. How early did persecution against Christ and his
kingdom begin! Herod now thought that he had baffled the Old
Testament prophecies, and the efforts of the wise men in finding
Christ; but whatever crafty, cruel devices are in men's hearts,
the counsel of the Lord shall stand.

#19-23 Egypt may serve to sojourn in, or take shelter in, for
awhile, but not to abide in. Christ was sent to the lost sheep
of the house of Israel, to them he must return. Did we but look
upon the world as our Egypt, the place of our bondage and
banishment, and heaven only as our Canaan, our home, our rest,
we should as readily arise and depart thither, when we are
called for, as Joseph did out of Egypt. The family must settle
in Galilee. Nazareth was a place held in bad esteem, and Christ
was crucified with this accusation, Jesus the Nazarene. Wherever
Providence allots the bounds of our habitation, we must expect
to share the reproach of Christ; yet we may glory in being
called by his name, sure that if we suffer with him, we shall
also be glorified with him.
$-$-$- MT:3

* John the Baptist, His preaching, manner of life, and baptism.
(1-6) John reproves the Pharisees and Sadducees. (7-12) The
baptism of Jesus. (13-17)

#1-6 After Malachi there was no prophet until John the Baptist
came. He appeared first in the wilderness of Judea. This was not
an uninhabited desert, but a part of the country not thickly
peopled, nor much enclosed. No place is so remote as to shut us
out from the visits of Divine grace. The doctrine he preached
was repentance; "Repent ye." The word here used, implies a total
alteration in the mind, a change in the judgment, disposition,
and affections, another and a better bias of the soul. Consider
your ways, change your minds: you have thought amiss; think
again, and think aright. True penitents have other thoughts of
God and Christ, sin and holiness, of this world and the other,
than they had. The change of the mind produces a change of the
way. That is gospel repentance, which flows from a sight of
Christ, from a sense of his love, and from hopes of pardon and
forgiveness through him. It is a great encouragement to us to
repent; repent, for your sins shall be pardoned upon your
repentance. Return to God in a way of duty, and he will, through
Christ, return unto you in the way of mercy. It is still as
necessary to repent and humble ourselves, to prepare the way of
the Lord, as it then was. There is a great deal to be done, to
make way for Christ into a soul, and nothing is more needful
than the discovery of sin, and a conviction that we cannot be
saved by our own righteousness. The way of sin and Satan is a
crooked way; but to prepare a way for Christ, the paths must be
made straight, #Heb 12:13|. Those whose business it is to call
others to mourn for sin, and to mortify it, ought themselves to
live a serious life, a life of self-denial, and contempt of the
world. By giving others this example, John made way for Christ.
Many came to John's baptism, but few kept to the profession they
made. There may be many forward hearers, where there are few
true believers. Curiosity, and love for novelty and variety, may
bring many to attend on good preaching, and to be affected for a
while, who never are subject to the power of it. Those who
received John's doctrine, testified their repentance by
confessing their sins. Those only are ready to receive Jesus
Christ as their righteousness, who are brought with sorrow and
shame to own their guilt. The benefits of the kingdom of heaven,
now at hand, were thereupon sealed to them by baptism. John
washed them with water, in token that God would cleanse them
from all their iniquities, thereby intimating, that by nature
and practice all were polluted, and could not be admitted among
the people of God, unless washed from their sins in the fountain
Christ was to open, #Zec 13:1|.

#7-12 To make application to the souls of the hearers, is the
life of preaching; so it was of John's preaching. The Pharisees
laid their chief stress on outward observances, neglecting the
weightier matters of the moral law, and the spiritual meaning of
their legal ceremonies. Others of them were detestable
hypocrites, making their pretences to holiness a cloak for
iniquity. The Sadducees ran into the opposite extreme, denying
the existence of spirits, and a future state. They were the
scornful infidels of that time and country. There is a wrath to
come. It is the great concern of every one to flee from that
wrath. God, who delights not in our ruin, has warned us; he
warns by the written word, by ministers, by conscience. And
those are not worthy of the name of penitents, or their
privileges, who say they are sorry for their sins, yet persist
in them. It becomes penitents to be humble and low in their own
eyes, to be thankful for the least mercy, patient under the
greatest affliction, to be watchful against all appearances of
sin, to abound in every duty, and to be charitable in judging
others. Here is a word of caution, not to trust in outward
privileges. There is a great deal which carnal hearts are apt to
say within themselves, to put aside the convincing, commanding
power of the word of God. Multitudes, by resting in the honours
and mere advantages of their being members of an outward church,
come short of heaven. Here is a word of terror to the careless
and secure. Our corrupt hearts cannot be made to produce good
fruit, unless the regenerating Spirit of Christ graft the good
word of God upon them. And every tree, however high in gifts and
honours, however green in outward professions and performances,
if it bring not forth good fruit, the fruits meet for
repentance, is hewn down and cast into the fire of God's wrath,
the fittest place for barren trees: what else are they good for?
If not fit for fruit, they are fit for fuel. John shows the
design and intention of Christ's appearing, which they were now
speedily to expect. No outward forms can make us clean. No
ordinances, by whomsoever administered, or after whatever mode,
can supply the want of the baptism of the Holy Ghost and of
fire. The purifying and cleansing power of the Holy Spirit alone
can produce that purity of heart, and those holy affections,
which accompany salvation. It is Christ who baptizes with the
Holy Ghost. This he did in the extraordinary gifts of the Spirit
sent upon the apostles, #Ac 2:4|. This he does in the graces and
comforts of the Spirit, given to those that ask him, #Lu 11:13;
Joh 7:38,39|; see #Ac 11:16|. Observe here, the outward church
is Christ's floor, #Isa 21:10|. True believers are as wheat,
substantial, useful, and valuable; hypocrites are as chaff,
light and empty, useless and worthless, carried about with every
wind; these are mixed, good and bad, in the same outward
communion. There is a day coming when the wheat and chaff shall
be separated. The last judgment will be the distinguishing day,
when saints and sinners shall be parted for ever. In heaven the
saints are brought together, and no longer scattered; they are
safe, and no longer exposed; separated from corrupt neighbours
without, and corrupt affections within, and there is no chaff
among them. Hell is the unquenchable fire, which will certainly
be the portion and punishment of hypocrites and unbelievers.
Here life and death, good and evil, are set before us: according
as we now are in the field, we shall be then in the floor.

#13-17 Christ's gracious condescensions are so surprising, that
even the strongest believers at first can hardly believe them;
so deep and mysterious, that even those who know his mind well,
are apt to start objections against the will of Christ. And
those who have much of the Spirit of God while here, see that
they need to apply to Christ for more. Christ does not deny that
John had need to be baptized of him, yet declares he will now be
baptized of John. Christ is now in a state of humiliation. Our
Lord Jesus looked upon it as well becoming him to fulfil all
righteousness, to own every Divine institution, and to show his
readiness to comply with all God's righteous precepts. In and
through Christ, the heavens are opened to the children of men.
This descent of the Spirit upon Christ, showed that he was
endued with his sacred influences without measure. The fruit of
the Spirit is love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance. At Christ's baptism there
was a manifestation of the three Persons in the sacred Trinity.
The Father confirming the Son to be Mediator; the Son solemnly
entering upon the work; the Holy Spirit descending on him, to be
through his mediation communicated to his people. In Him our
spiritual sacrifices are acceptable, for He is the altar that
sanctifies every gift, #1Pe 2:5|. Out of Christ, God is a
consuming fire, but in Christ, a reconciled Father. This is the
sum of the gospel, which we must by faith cheerfully embrace.
$-$-$- MT:4

* The temptation of Christ. (1-11) The opening of Christ's
ministry in Galilee. (12-17) Call of Simon and others. (18-22)
Jesus teaches and works miracles. (23-25)

#1-11 Concerning Christ's temptation, observe, that directly
after he was declared to be the Son of God, and the Saviour of
the world, he was tempted; great privileges, and special tokens
of Divine favour, will not secure any from being tempted. But if
the Holy Spirit witness to our being adopted as children of God,
that will answer all the suggestions of the evil spirit. Christ
was directed to the combat. If we presume upon our own strength,
and tempt the devil to tempt us, we provoke God to leave us to
ourselves. Others are tempted, when drawn aside of their own
lust, and enticed, #Jas 1:14|; but our Lord Jesus had no corrupt
nature, therefore he was tempted only by the devil. In the
temptation of Christ it appears that our enemy is subtle,
spiteful, and very daring; but he can be resisted. It is a
comfort to us that Christ suffered, being tempted; for thus it
appears that our temptations, if not yielded to, are not sins,
they are afflictions only. Satan aimed in all his temptations,
to bring Christ to sin against God. 1. He tempted him to despair
of his Father's goodness, and to distrust his Father's care
concerning him. It is one of the wiles of Satan to take
advantage of our outward condition; and those who are brought
into straits have need to double their guard. Christ answered
all the temptations of Satan with "It is written;" to set us an
example, he appealed to what was written in the Scriptures. This
method we must take, when at any time we are tempted to sin. Let
us learn not to take any wrong courses for our supply, when our
wants are ever so pressing: in some way or other the Lord will
provide. 2. Satan tempted Christ to presume upon his Father's
power and protection, in a point of safety. Nor are any extremes
more dangerous than despair and presumption, especially in the
affairs of our souls. Satan has no objection to holy places as
the scene of his assaults. Let us not, in any place, be off our
watch. The holy city is the place, where he does, with the
greatest advantage, tempt men to pride and presumption. All high
places are slippery places; advancements in the world makes a
man a mark for Satan to shoot his fiery darts at. Is Satan so
well versed in Scripture as to be able to quote it readily? He
is so. It is possible for a man to have his head full of
Scripture notions, and his mouth full of Scripture expressions,
while his heart is full of bitter enmity to God and to all
goodness. Satan misquoted the words. If we go out of our way,
out of the way of our duty, we forfeit the promise, and put
ourselves out of God's protection. This passage, #De 8:3|, made
against the tempter, therefore he left out part. This promise is
firm and stands good. But shall we continue in sin, that grace
may abound? No. 3. Satan tempted Christ to idolatry with the
offer of the kingdoms of the world, and the glory of them. The
glory of the world is the most charming temptation to the
unthinking and unwary; by that men are most easily imposed upon.
Christ was tempted to worship Satan. He rejected the proposal
with abhorrence. "Get thee hence, Satan!" Some temptations are
openly wicked; and they are not merely to be opposed, but
rejected at once. It is good to be quick and firm in resisting
temptation. If we resist the devil he will flee from us. But the
soul that deliberates is almost overcome. We find but few who
can decidedly reject such baits as Satan offers; yet what is a
man profited if he gain the whole world, and lose his own soul?
Christ was succoured after the temptation, for his encouragement
to go on in his undertaking, and for our encouragement to trust
in him; for as he knew, by experience, what it was to suffer,
being tempted, so he knew what it was to be succoured, being
tempted; therefore we may expect, not only that he will feel for
his tempted people, but that he will come to them with
seasonable relief.

#12-17 It is just with God to take the gospel and the means of
grace, from those that slight them and thrust them away. Christ
will not stay long where he is not welcome. Those who are
without Christ, are in the dark. They were sitting in this
condition, a contented posture; they chose it rather than light;
they were willingly ignorant. When the gospel comes, light
comes; when it comes to any place, when it comes to any soul, it
makes day there. Light discovers and directs; so does the
gospel. The doctrine of repentance is right gospel doctrine. Not
only the austere John Baptist, but the gracious Jesus, preached
repentance. There is still the same reason to do so. The kingdom
of heaven was not reckoned to be fully come, till the pouring
out of the Holy Spirit after Christ's ascension.

#18-22 When Christ began to preach, he began to gather
disciples, who should be hearers, and afterwards preachers of
his doctrine, who should be witnesses of his miracles, and
afterwards testify concerning them. He went not to Herod's
court, not to Jerusalem, among the chief priests and the elders,
but to the sea of Galilee, among the fishermen. The same power
which called Peter and Andrew, could have wrought upon Annas and
Caiaphas, for with God nothing is impossible. But Christ chooses
the foolish things of the world to confound the wise. Diligence
in an honest calling is pleasing to Christ, and it is no
hinderance to a holy life. Idle people are more open to the
temptations of Satan than to the calls of God. It is a happy and
hopeful thing to see children careful of their parents, and
dutiful. When Christ comes, it is good to be found doing. Am I
in Christ? is a very needful question to ask ourselves; and,
next to that, Am I in my calling? They had followed Christ
before, as common disciples, #Joh 1:37|; now they must leave
their calling. Those who would follow Christ aright, must, at
his command, leave all things to follow him, must be ready to
part with them. This instance of the power of the Lord Jesus
encourages us to depend upon his grace. He speaks, and it is
done.

#23-25 Wherever Christ went, he confirmed his Divine mission by
miracles, which were emblems of the healing power of his
doctrine, and the influences of the Spirit which accompanied it.
We do not now find the Saviour's miraculous healing power in our
bodies; but if we are cured by medicine, the praise is equally
his. Three general words are here used. He healed every sickness
or disease; none was too bad; none too hard, for Christ to heal
with a word. Three diseases are named; the palsy, which is the
greatest weakness of the body; lunacy, which is the greatest
malady of the mind; and possession of the devil, which is the
greatest misery and calamity of both; yet Christ healed all, and
by thus curing bodily diseases, showed that his great errand
into the world was to cure spiritual maladies. Sin is the
sickness, disease, and torment of the soul: Christ came to take
away sin, and so to heal the soul.
$-$-$- MT:5

* Christ's sermon on the mount. (1,2) Who are blessed. (3-12)
Exhortations and warnings. (13-16) Christ came to confirm the
law. (17-20) The sixth commandment. (21-26) The seventh
commandment. (27-32) The third commandment. (33-37) The law of
retaliation. (38-42) The law of love explained. (43-48)

#1,2 None will find happiness in this world or the next, who do
not seek it from Christ by the rule of his word. He taught them
what was the evil they should abhor, and what the good they
should seek and abound in.

#3-12 Our Saviour here gives eight characters of blessed people,
which represent to us the principal graces of a Christian. 1.
The poor in spirit are happy. These bring their minds to their
condition, when it is a low condition. They are humble and lowly
in their own eyes. They see their want, bewail their guilt, and
thirst after a Redeemer. The kingdom of grace is of such; the
kingdom of glory is for them. 2. Those that mourn are happy.
That godly sorrow which worketh true repentance, watchfulness, a
humble mind, and continual dependence for acceptance on the
mercy of God in Christ Jesus, with constant seeking the Holy
Spirit, to cleanse away the remaining evil, seems here to be
intended. Heaven is the joy of our Lord; a mountain of joy, to
which our way is through a vale of tears. Such mourners shall be
comforted by their God. 3. The meek are happy. The meek are
those who quietly submit to God; who can bear insult; are
silent, or return a soft answer; who, in their patience, keep
possession of their own souls, when they can scarcely keep
possession of anything else. These meek ones are happy, even in
this world. Meekness promotes wealth, comfort, and safety, even
in this world. 4. Those who hunger and thirst after
righteousness are happy. Righteousness is here put for all
spiritual blessings. These are purchased for us by the
righteousness of Christ, confirmed by the faithfulness of God.
Our desires of spiritual blessings must be earnest. Though all
desires for grace are not grace, yet such a desire as this, is a
desire of God's own raising, and he will not forsake the work of
his own hands. 5. The merciful are happy. We must not only bear
our own afflictions patiently, but we must do all we can to help
those who are in misery. We must have compassion on the souls of
others, and help them; pity those who are in sin, and seek to
snatch them as brands out of the burning. 6. The pure in heart
are happy; for they shall see God. Here holiness and happiness
are fully described and put together. The heart must be purified
by faith, and kept for God. Create in me such a clean heart, O
God. None but the pure are capable of seeing God, nor would
heaven be happiness to the impure. As God cannot endure to look
upon their iniquity, so they cannot look upon his purity. 7. The
peace-makers are happy. They love, and desire, and delight in
peace; and study to be quiet. They keep the peace that it be not
broken, and recover it when it is broken. If the peace-makers
are blessed, woe to the peace-breakers! 8. Those who are
persecuted for righteousness' sake are happy. This saying is
peculiar to Christianity; and it is more largely insisted upon
than any of the rest. Yet there is nothing in our sufferings
that can merit of God; but God will provide that those who lose
for him, though life itself, shall not lose by him in the end.
Blessed Jesus! how different are thy maxims from those of men of
this world! They call the proud happy, and admire the gay, the
rich, the powerful, and the victorious. May we find mercy from
the Lord; may we be owned as his children, and inherit his
kingdom. With these enjoyments and hopes, we may cheerfully
welcome low or painful circumstances.

#13-16 Ye are the salt of the earth. Mankind, lying in ignorance
and wickedness, were as a vast heap, ready to putrify; but
Christ sent forth his disciples, by their lives and doctrines to
season it with knowledge and grace. If they are not such as they
should be, they are as salt that has lost its savour. If a man
can take up the profession of Christ, and yet remain graceless,
no other doctrine, no other means, can make him profitable. Our
light must shine, by doing such good works as men may see. What
is between God and our souls, must be kept to ourselves; but
that which is of itself open to the sight of men, we must study
to make suitable to our profession, and praiseworthy. We must
aim at the glory of God.

#17-20 Let none suppose that Christ allows his people to trifle
with any commands of God's holy law. No sinner partakes of
Christ's justifying righteousness, till he repents of his evil
deeds. The mercy revealed in the gospel leads the believer to
still deeper self-abhorrence. The law is the Christian's rule of
duty, and he delights therein. If a man, pretending to be
Christ's disciple, encourages himself in any allowed
disobedience to the holy law of God, or teaches others to do the
same, whatever his station or reputation among men may be, he
can be no true disciple. Christ's righteousness, imputed to us
by faith alone, is needed by every one that enters the kingdom
of grace or of glory; but the new creation of the heart to
holiness, produces a thorough change in a man's temper and
conduct.

#21-26 The Jewish teachers had taught, that nothing except
actual murder was forbidden by the sixth commandment. Thus they
explained away its spiritual meaning. Christ showed the full
meaning of this commandment; according to which we must be
judged hereafter, and therefore ought to be ruled now. All rash
anger is heart murder. By our brother, here, we are to
understand any person, though ever so much below us, for we are
all made of one blood. "Raca," is a scornful word, and comes
from pride: "Thou fool," is a spiteful word, and comes from
hatred. Malicious slanders and censures are poison that kills
secretly and slowly. Christ told them that how light soever they
made of these sins, they would certainly be called into judgment
for them. We ought carefully to preserve Christian love and
peace with all our brethren; and if at any time there is a
quarrel, we should confess our fault, humble ourselves to our
brother, making or offering satisfaction for wrong done in word
or deed: and we should do this quickly; because, till this is
done, we are unfit for communion with God in holy ordinances.
And when we are preparing for any religious exercises, it is
good for us to make that an occasion of serious reflection and
self-examination. What is here said is very applicable to our
being reconciled to God through Christ. While we are alive, we
are in the way to his judgement-seat; after death, it will be
too late. When we consider the importance of the case, and the
uncertainty of life, how needful it is to seek peace with God,
without delay!

#27-32 Victory over the desires of the heart, must be attended
with painful exertions. But it must be done. Every thing is
bestowed to save us from our sins, not in them. All our senses
and powers must be kept from those things which lead to
transgression. Those who lead others into temptation to sin, by
dress or in other ways, or leave them in it, or expose them to
it, make themselves guilty of their sin, and will be accountable
for it. If painful operations are submitted to, that our lives
may be saved, what ought our minds to shrink from, when the
salvation of our souls is concerned? There is tender mercy under
all the Divine requirements, and the grace and consolations of
the Spirit will enable us to attend to them.

#33-37 There is no reason to consider that solemn oaths in a
court of justice, or on other proper occasions, are wrong,
provided they are taken with due reverence. But all oaths taken
without necessity, or in common conversation, must be sinful, as
well as all those expressions which are appeals to God, though
persons think thereby to evade the guilt of swearing. The worse
men are, the less they are bound by oaths; the better they are,
the less there is need for them. Our Lord does not enjoin the
precise terms wherein we are to affirm or deny, but such a
constant regard to truth as would render oaths unnecessary.

#38-42 The plain instruction is, Suffer any injury that can be
borne, for the sake of peace, committing your concerns to the
Lord's keeping. And the sum of all is, that Christians must
avoid disputing and striving. If any say, Flesh and blood cannot
pass by such an affront, let them remember, that flesh and blood
shall not inherit the kingdom of God; and those who act upon
right principles will have most peace and comfort.

#43-48 The Jewish teachers by "neighbour" understood only those
who were of their own country, nation, and religion, whom they
were pleased to look upon as their friends. The Lord Jesus
teaches that we must do all the real kindness we can to all,
especially to their souls. We must pray for them. While many
will render good for good, we must render good for evil; and
this will speak a nobler principle than most men act by. Others
salute their brethren, and embrace those of their own party, and
way, and opinion, but we must not so confine our respect. It is
the duty of Christians to desire, and aim at, and press towards
perfection in grace and holiness. And therein we must study to
conform ourselves to the example of our heavenly Father, #1Pe
1:15,16|. Surely more is to be expected from the followers of
Christ than from others; surely more will be found in them than
in others. Let us beg of God to enable us to prove ourselves his
children.
$-$-$- MT:6

* Against hypocrisy in almsgiving. (1-4) Against hypocrisy in
prayer. (5-8) How to pray. (9-15) Respecting fasting. (16-18)
Evil of being worldly-minded. (19-24) Trust in God commended.
(25-34)

#1-4 Our Lord next warned against hypocrisy and outward show in
religious duties. What we do, must be done from an inward
principle, that we may be approved of God, not that we may be
praised of men. In these verses we are cautioned against
hypocrisy in giving alms. Take heed of it. It is a subtle sin;
and vain-glory creeps into what we do, before we are aware. But
the duty is not the less necessary and excellent for being
abused by hypocrites to serve their pride. The doom Christ
passes, at first may seem a promise, but it is their reward; not
the reward God promises to those who do good, but the reward
hypocrites promise themselves, and a poor reward it is; they did
it to be seen of men, and they are seen of men. When we take
least notice of our good deeds ourselves, God takes most notice
of them. He will reward thee; not as a master who gives his
servant what he earns, and no more, but as a Father who gives
abundantly to his son that serves him.

#5-8 It is taken for granted that all who are disciples of
Christ pray. You may as soon find a living man that does not
breathe, as a living Christian that does not pray. If
prayerless, then graceless. The Scribes and Pharisees were
guilty of two great faults in prayer, vain-glory and vain
repetitions. "Verily they have their reward;" if in so great a
matter as is between us and God, when we are at prayer, we can
look to so poor a thing as the praise of men, it is just that it
should be all our reward. Yet there is not a secret, sudden
breathing after God, but he observes it. It is called a reward,
but it is of grace, not of debt; what merit can there be in
begging? If he does not give his people what they ask, it is
because he knows they do not need it, and that it is not for
their good. So far is God from being wrought upon by the length
or words of our prayers, that the most powerful intercessions
are those which are made with groanings that cannot be uttered.
Let us well study what is shown of the frame of mind in which
our prayers should be offered, and learn daily from Christ how
to pray.

#9-15 Christ saw it needful to show his disciples what must
commonly be the matter and method of their prayer. Not that we
are tied up to the use of this only, or of this always; yet,
without doubt, it is very good to use it. It has much in a
little; and it is used acceptably no further than it is used
with understanding, and without being needlessly repeated. The
petitions are six; the first three relate more expressly to God
and his honour, the last three to our own concerns, both
temporal and spiritual. This prayer teaches us to seek first the
kingdom of God and his righteousness, and that all other things
shall be added. After the things of God's glory, kingdom, and
will, we pray for the needful supports and comforts of this
present life. Every word here has a lesson in it. We ask for
bread; that teaches us sobriety and temperance: and we ask only
for bread; not for what we do not need. We ask for our bread;
that teaches us honesty and industry: we do not ask for the
bread of others, nor the bread of deceit, #Pr 20:17|; nor the
bread of idleness, #Pr 31:27|, but the bread honestly gotten. We
ask for our daily bread; which teaches us constantly to depend
upon Divine Providence. We beg of God to give it us; not sell it
us, nor lend it us, but give it. The greatest of men must be
beholden to the mercy of God for their daily bread. We pray,
Give it to us. This teaches us a compassion for the poor. Also
that we ought to pray with our families. We pray that God would
give it us this day; which teaches us to renew the desires of
our souls toward God, as the wants of our bodies are renewed. As
the day comes we must pray to our heavenly Father, and reckon we
could as well go a day without food, as without prayer. We are
taught to hate and dread sin while we hope for mercy, to
distrust ourselves, to rely on the providence and grace of God
to keep us from it, to be prepared to resist the tempter, and
not to become tempters of others. Here is a promise, If you
forgive, your heavenly Father will also forgive. We must
forgive, as we hope to be forgiven. Those who desire to find
mercy with God, must show mercy to their brethren. Christ came
into the world as the great Peace-maker, not only to reconcile
us to God, but one to another.

#16-18 Religious fasting is a duty required of the disciples of
Christ, but it is not so much a duty itself, as a means to
dispose us for other duties. Fasting is the humbling of the
soul, #Ps 35:13|; that is the inside of the duty; let that,
therefore, be thy principal care, and as to the outside of it,
covet not to let it be seen. God sees in secret, and will reward
openly.

#19-24 Worldly-mindedness is a common and fatal symptom of
hypocrisy, for by no sin can Satan have a surer and faster hold
of the soul, under the cloak of a profession of religion.
Something the soul will have, which it looks upon as the best
thing; in which it has pleasure and confidence above other
things. Christ counsels to make our best things the joys and
glories of the other world, those things not seen which are
eternal, and to place our happiness in them. There are treasures
in heaven. It is our wisdom to give all diligence to make our
title to eternal life sure through Jesus Christ, and to look on
all things here below, as not worthy to be compared with it, and
to be content with nothing short of it. It is happiness above
and beyond the changes and chances of time, an inheritance
incorruptible. The worldly man is wrong in his first principle;
therefore all his reasonings and actions therefrom must be
wrong. It is equally to be applied to false religion; that which
is deemed light is thick darkness. This is an awful, but a
common case; we should therefore carefully examine our leading
principles by the word of God, with earnest prayer for the
teaching of his Spirit. A man may do some service to two
masters, but he can devote himself to the service of no more
than one. God requires the whole heart, and will not share it
with the world. When two masters oppose each other, no man can
serve both. He who holds to the world and loves it, must despise
God; he who loves God, must give up the friendship of the world.

#25-34 There is scarcely any sin against which our Lord Jesus
more warns his disciples, than disquieting, distracting,
distrustful cares about the things of this life. This often
insnares the poor as much as the love of wealth does the rich.
But there is a carefulness about temporal things which is a
duty, though we must not carry these lawful cares too far. Take
no thought for your life. Not about the length of it; but refer
it to God to lengthen or shorten it as he pleases; our times are
in his hand, and they are in a good hand. Not about the comforts
of this life; but leave it to God to make it bitter or sweet as
he pleases. Food and raiment God has promised, therefore we may
expect them. Take no thought for the morrow, for the time to
come. Be not anxious for the future, how you shall live next
year, or when you are old, or what you shall leave behind you.
As we must not boast of tomorrow, so we must not care for
to-morrow, or the events of it. God has given us life, and has
given us the body. And what can he not do for us, who did that?
If we take care about our souls and for eternity, which are more
than the body and its life, we may leave it to God to provide
for us food and raiment, which are less. Improve this as an
encouragement to trust in God. We must reconcile ourselves to
our worldly estate, as we do to our stature. We cannot alter the
disposals of Providence, therefore we must submit and resign
ourselves to them. Thoughtfulness for our souls is the best cure
of thoughtfulness for the world. Seek first the kingdom of God,
and make religion your business: say not that this is the way to
starve; no, it is the way to be well provided for, even in this
world. The conclusion of the whole matter is, that it is the
will and command of the Lord Jesus, that by daily prayers we may
get strength to bear us up under our daily troubles, and to arm
us against the temptations that attend them, and then let none
of these things move us. Happy are those who take the Lord for
their God, and make full proof of it by trusting themselves
wholly to his wise disposal. Let thy Spirit convince us of sin
in the want of this disposition, and take away the worldliness
of our hearts.
$-$-$- MT:7

* Christ reproves rash judgment. (1-6) Encouragements to prayer.
(7-11) The broad and narrow way. (12-14) Against false prophets.
(15-20) To be doers of the word, not hearers only. (21-29)

#1-6 We must judge ourselves, and judge of our own acts, but not
make our word a law to everybody. We must not judge rashly, nor
pass judgment upon our brother without any ground. We must not
make the worst of people. Here is a just reproof to those who
quarrel with their brethren for small faults, while they allow
themselves in greater ones. Some sins are as motes, while others
are as beams; some as a gnat, others as a camel. Not that there
is any sin little; if it be a mote, or splinter, it is in the
eye; if a gnat, it is in the throat; both are painful and
dangerous, and we cannot be easy or well till they are got out.
That which charity teaches us to call but a splinter in our
brother's eye, true repentance and godly sorrow will teach us to
call a beam in our own. It is as strange that a man can be in a
sinful, miserable condition, and not be aware of it, as that a
man should have a beam in his eye, and not consider it; but the
god of this world blinds their minds. Here is a good rule for
reprovers; first reform thyself.

#7-11 Prayer is the appointed means for obtaining what we need.
Pray; pray often; make a business of prayer, and be serious and
earnest in it. Ask, as a beggar asks alms. Ask, as a traveller
asks the way. Seek, as for a thing of value that we have lost;
or as the merchantman that seeks goodly pearls. Knock, as he
that desires to enter into the house knocks at the door. Sin has
shut and barred the door against us; by prayer we knock.
Whatever you pray for, according to the promise, shall be given
you, if God see it fit for you, and what would you have more?
This is made to apply to all that pray aright; every one that
asketh receiveth, whether Jew or Gentile, young or old, rich or
poor, high or low, master or servant, learned or unlearned, all
are alike welcome to the throne of grace, if they come in faith.
It is explained by a comparison taken from earthly parents, and
their readiness to give their children what they ask. Parents
are often foolishly fond, but God is all-wise; he knows what we
need, what we desire, and what is fit for us. Let us never
suppose our heavenly Father would bid us pray, and then refuse
to hear, or give us what would be hurtful.

#12-14 Christ came to teach us, not only what we are to know and
believe, but what we are to do; not only toward God, but toward
men; not only toward those of our party and persuasion, but
toward men in general, all with whom we have to do. We must do
that to our neighbour which we ourselves acknowledge to be fit
and reasonable. We must, in our dealings with men, suppose
ourselves in the same case and circumstances with those we have
to do with, and act accordingly. There are but two ways right
and wrong, good and evil; the way to heaven and the way to hell;
in the one or other of these all are walking: there is no middle
place hereafter, no middle way now. All the children of men are
saints or sinners, godly or ungodly. See concerning the way of
sin and sinners, that the gate is wide, and stands open. You may
go in at this gate with all your lusts about you; it gives no
check to appetites or passions. It is a broad way; there are
many paths in it; there is choice of sinful ways. There is a
large company in this way. But what profit is there in being
willing to go to hell with others, because they will not go to
heaven with us? The way to eternal life is narrow. We are not in
heaven as soon as we are got through the strait gate. Self must
be denied, the body kept under, and corruptions mortified. Daily
temptations must be resisted; duties must be done. We must watch
in all things, and walk with care; and we must go through much
tribulation. And yet this way should invite us all; it leads to
life: to present comfort in the favour of God, which is the life
of the soul; to eternal bliss, the hope of which at the end of
our way, should make all the difficulties of the road easy to
us. This plain declaration of Christ has been disregarded by
many who have taken pains to explain it away; but in all ages
the real disciple of Christ has been looked on as a singular,
unfashionable character; and all that have sided with the
greater number, have gone on in the broad road to destruction.
If we would serve God, we must be firm in our religion. Can we
often hear of the strait gate and the narrow way, and how few
there are that find it, without being in pain for ourselves, or
considering whether we are entered on the narrow way, and what
progress we are making in it?

#15-20 Nothing so much prevents men from entering the strait
gate, and becoming true followers of Christ, as the carnal,
soothing, flattering doctrines of those who oppose the truth.
They may be known by the drift and effects of their doctrines.
Some part of their temper and conduct is contrary to the mind of
Christ. Those opinions come not from God that lead to sin.

#21-29 Christ here shows that it will not be enough to own him
for our Master, only in word and tongue. It is necessary to our
happiness that we believe in Christ, that we repent of sin, that
we live a holy life, that we love one another. This is his will,
even our sanctification. Let us take heed of resting in outward
privileges and doings, lest we deceive ourselves, and perish
eternally, as multitudes do, with a lie in our right hand. Let
every one that names the name of Christ, depart from all sin.
There are others, whose religion rests in bare hearing, and it
goes no further; their heads are filled with empty notions.
These two sorts of hearers are represented as two builders. This
parable teaches us to hear and do the sayings of the Lord Jesus:
some may seem hard to flesh and blood, but they must be done.
Christ is laid for a foundation, and every thing besides Christ
is sand. Some build their hopes upon worldly prosperity; others
upon an outward profession of religion. Upon these they venture;
but they are all sand, too weak to bear such a fabric as our
hopes of heaven. There is a storm coming that will try every
man's work. When God takes away the soul, where is the hope of
the hypocrite? The house fell in the storm, when the builder had
most need of it, and expected it would be a shelter to him. It
fell when it was too late to build another. May the Lord make us
wise builders for eternity. Then nothing shall separate us from
the love of Christ Jesus. The multitudes were astonished at the
wisdom and power of Christ's doctrine. And this sermon, ever so
often read over, is always new. Every word proves its Author to
be Divine. Let us be more and more decided and earnest, making
some one or other of these blessednesses and Christian graces
the main subject of our thoughts, even for weeks together. Let
us not rest in general and confused desires after them, whereby
we grasp at all, but catch nothing.
$-$-$- MT:8

* Multitudes follow Christ. (1) He heals a leper. (2-4) A
centurion's servant healed. (5-13) Cure of Peter's wife's
mother. (14-17) The scribe's zealous proposal. (18-22) Christ in
a storm. (23-27) He heals two possessed with devils. (28-34)

#1 This verse refers to the close of the foregoing sermon. Those
to whom Christ has made himself known, desire to know more of
him.

#2-4 In these verses we have an account of Christ's cleansing a
leper, who came and worshipped him, as one clothed with Divine
power. This cleansing directs us, not only to apply to Christ,
who has power over bodily diseases, for the cure of them, but it
also teaches us in what manner to apply to him. When we cannot
be sure of God's will, we may be sure of his wisdom and mercy.
No guilt is so great, but there is that in Christ's blood which
atones for it; no corruption so strong, but there is that in his
grace which can subdue it. To be made clean we must commend
ourselves to his pity; we cannot demand it as a debt, but we
must humbly request it as a favour. Those who by faith apply to
Christ for mercy and grace, may be sure that he is freely
willing to give them the mercy and grace they thus seek. And
those afflictions are blessed that bring us to know Christ, and
cause us to seek help and salvation from him. Let those who are
cleansed from their spiritual leprosy, go to Christ's ministers
and open their case, that they may advise, comfort, and pray for
them.

#5-13 This centurion was a heathen, a Roman soldier. Though he
was a soldier, yet he was a godly man. No man's calling or place
will be an excuse for unbelief and sin. See how he states his
servant's case. We should concern ourselves for the souls of our
children and servants, who are spiritually sick, who feel not
spiritual evils, who know not that which is spiritually good;
and we should bring them to Christ by faith and prayers. Observe
his self-abasement. Humble souls are made more humble by
Christ's gracious dealings with them. Observe his great faith.
The more diffident we are of ourselves, the stronger will be our
confidence in Christ. Herein the centurion owns him to have
Divine power, and a full command of all the creatures and powers
of nature, as a master over his servants. Such servants we all
should be to God; we must go and come, according to the
directions of his word and the disposals of his providence. But
when the Son of man comes he finds little faith, therefore he
finds little fruit. An outward profession may cause us to be
called children of the kingdom; but if we rest in that, and have
nothing else to show, we shall be cast out. The servant got a
cure of his disease, and the master got the approval of his
faith. What was said to him, is said to all, Believe, and ye
shall receive; only believe. See the power of Christ, and the
power of faith. The healing of our souls is at once the effect
and evidence of our interest in the blood of Christ.

#14-17 Peter had a wife, yet was an apostle of Christ, who
showed that he approved of the married state, by being thus kind
to Peter's wife's relations. The church of Rome, which forbids
ministers to marry, goes contrary to that apostle upon whom they
rest so much. He had his wife's mother with him in his family,
which is an example to be kind to our relations. In spiritual
healing, the Scripture speaks the word, the Spirit gives the
touch, touches the heart, touches the hand. Those who recover
from fevers, commonly are weak and feeble some time after; but
to show that this cure was above the power of nature, the woman
was at once so well as to go about the business of the house.
The miracles which Jesus did being noised abroad, many thronged
to him. He healed all that were sick, though the patient was
ever so mean, and the case ever so bad. Many are the diseases
and calamities to which we are liable in the body; and there is
more, in those words of the gospel, that Jesus Christ bore our
sicknesses and carried our sorrows, to support and comfort us
under them, than in all the writings of the philosophers. Let us
not grudge labour, trouble, or expense in doing good to others.

#18-22 One of the scribes was too hasty in promising; he
proffers himself to be a close follower of Christ. He seems to
be very resolute. Many resolutions for religion are produced by
sudden conviction, and taken up without due consideration; these
come to nothing. When this scribe offered to follow Christ, one
would think he should have been encouraged; one scribe might do
more credit and service than twelve fishermen; but Christ saw
his heart, and answered to its thoughts, and therein teaches all
how to come to Christ. His resolve seems to have been from a
worldly, covetous principle; but Christ had not a place to lay
his head on, and if he follows him, he must not expect to fare
better than he fared. We have reason to think this scribe went
away. Another was too slow. Delay in doing is as bad on the one
hand, as hastiness in resolving is on the other. He asked leave
to attend his father to his grave, and then he would be at
Christ's service. This seemed reasonable, yet it was not right.
He had not true zeal for the work. Burying the dead, especially
a dead father, is a good work, but it is not thy work at this
time. If Christ requires our service, affection even for the
nearest and dearest relatives, and for things otherwise our
duty, must give way. An unwilling mind never wants an excuse.
Jesus said to him, Follow me; and, no doubt, power went with
this word to him as to others; he did follow Christ, and cleaved
to him. The scribe said, I will follow thee; to this man Christ
said, Follow me; comparing them together, it shows that we are
brought to Christ by the force of his call to us, #Ro 9:16|.

#23-27 It is a comfort to those who go down to the sea in ships,
and are often in perils there, to reflect that they have a
Saviour to trust in and pray to, who knows what it is to be on
the water, and to be in storms there. Those who are passing with
Christ over the ocean of this world, must expect storms. His
human nature, like to ours in every thing but sin, was wearied,
and he slept at this time to try the faith of his disciples.
They, in their fear, came to their Master. Thus is it in a soul;
when lusts and temptations are swelling and raging, and God is,
as it were, asleep to it, this brings it to the brink of
despair. Then it cries for a word from his mouth, Lord Jesus,
keep not silence to me, or I am undone. Many that have true
faith, are weak in it. Christ's disciples are apt to be
disquieted with fears in a stormy day; to torment themselves
that things are bad with them, and with dismal thoughts that
they will be worse. Great storms of doubt and fear in the soul,
under the power of the spirit of bondage, sometimes end in a
wonderful calm, created and spoken by the Spirit of adoption.
They were astonished. They never saw a storm so turned at once
into a perfect calm. He that can do this, can do any thing,
which encourages confidence and comfort in him, in the most
stormy day, within or without, #Isa 26:4|.

#28-34 The devils have nothing to do with Christ as a Saviour;
they neither have, nor hope for any benefit from him. Oh the
depth of this mystery of Divine love; that fallen man has so
much to do with Christ, when fallen angels have nothing to do
with him! #Heb 2:16|. Surely here was torment, to be forced to
own the excellence that is in Christ, and yet they had no part
in him. The devils desire not to have any thing to do with
Christ as a Ruler. See whose language those speak, who will have
nothing to do with the gospel of Christ. But it is not true that
the devils have nothing to do with Christ as a Judge; for they
have, and they know it, and thus it is with all the children of
men. Satan and his instruments can go no further than he
permits; they must quit possession when he commands. They cannot
break his hedge of protection about his people; they cannot
enter even a swine without his leave. They had leave. God often,
for wise and holy ends, permits the efforts of Satan's rage.
Thus the devil hurries people to sin; hurries them to what they
have resolved against, which they know will be shame and grief
to them: miserable is the condition of those who are led captive
by him at his will. There are a great many who prefer their
swine before the Saviour, and so come short of Christ and
salvation by him. They desire Christ to depart out of their
hearts, and will not suffer his word to have place in them,
because he and his word would destroy their brutish lusts, those
swine which they give themselves up to feed. And justly will
Christ forsake all that are weary of him; and say hereafter,
Depart, ye cursed, to those who now say to the Almighty, Depart
from us.
$-$-$- MT:9

* Jesus returns to Capernaum, and heals a paralytic. (1-8)
Matthew called. (9) Matthew, or Levi's feast. (10-13) Objections
of John's disciples. (14-17) Christ raises the daughter of
Jairus, He heals the issue of blood. (18-26) He heals two blind
men. (27-31) Christ casts out a dumb spirit. (32-34) He sends
forth the apostles. (35-38)

#1-8 The faith of the friends of the paralytic in bringing him
to Christ, was a strong faith; they firmly believed that Jesus
Christ both could and would heal him. A strong faith regards no
obstacles in pressing after Christ. It was a humble faith; they
brought him to attend on Christ. It was an active faith. Sin may
be pardoned, yet the sickness not be removed; the sickness may
be removed, yet the sin not pardoned: but if we have the comfort
of peace with God, with the comfort of recovery from sickness,
this makes the healing a mercy indeed. This is no encouragement
to sin. If thou bring thy sins to Jesus Christ, as thy malady
and misery to be cured of, and delivered from, it is well; but
to come with them, as thy darlings and delight, thinking still
to retain them and receive him, is a gross mistake, a miserable
delusion. The great intention of the blessed Jesus in the
redemption he wrought, is to separate our hearts from sin. Our
Lord Jesus has perfect knowledge of all that we say within
ourselves. There is a great deal of evil in sinful thoughts,
which is very offensive to the Lord Jesus. Christ designed to
show that his great errand to the world was, to save his people
from their sins. He turned from disputing with the scribes, and
spake healing to the sick man. Not only he had no more need to
be carried upon his bed, but he had strength to carry it. God
must be glorified in all the power that is given to do good.

#9 Matthew was in his calling, as the rest of those whom Christ
called. As Satan comes with his temptations to the idle, so
Christ comes with his calls to those who are employed. We are
all naturally averse from thee, O God; do thou bid us to follow
thee; draw us by thy powerful word, and we shall run after thee.
Speak by the word of the Spirit to our hearts, the world cannot
hold us down, Satan cannot stop our way, we shall arise and
follow thee. A saving change is wrought in the soul, by Christ
as the author, and his word as the means. Neither Matthew's
place, nor his gains by it, could detain him, when Christ called
him. He left it, and though we find the disciples, who were
fishers, occasionally fishing again afterwards, we never more
find Matthew at his sinful gain.

#10-13 Some time after his call, Matthew sought to bring his old
associates to hear Christ. He knew by experience what the grace
of Christ could do, and would not despair concerning them. Those
who are effectually brought to Christ, cannot but desire that
others also may be brought to him. Those who suppose their souls
to be without disease will not welcome the spiritual Physician.
This was the case with the Pharisees; they despised Christ,
because they thought themselves whole; but the poor publicans
and sinners felt that they wanted instruction and amendment. It
is easy, and too common, to put the worst constructions upon the
best words and actions. It may justly be suspected that those
have not the grace of God themselves, who are not pleased with
others' obtaining it. Christ's conversing with sinners is here
called mercy; for to promote the conversion of souls is the
greatest act of mercy. The gospel call is a call to repentance;
a call to us to change our minds, and to change our ways. If the
children of men had not been sinners, there had been no need for
Christ to come among them. Let us examine whether we have found
out our sickness, and have learned to follow the directions of
our great Physician.

#14-17 John was at this time in prison; his circumstances, his
character, and the nature of the message he was sent to deliver,
led those who were peculiarly attached to him, to keep frequent
fasts. Christ referred them to John's testimony of him, #Joh
3:29|. Though there is no doubt that Jesus and his disciples
lived in a spare and frugal manner, it would be improper for his
disciples to fast while they had the comfort of his presence.
When he is with them, all is well. The presence of the sun makes
day, and its absence produces night. Our Lord further reminded
them of common rules of prudence. It was not usual to take a
piece of rough woolen cloth, which had never been prepared, to
join to an old garment, for it would not join well with the
soft, old garment, but would tear it further, and the rent would
be made worse. Nor would men put new wine into old leathern
bottles, which were going to decay, and would be liable to burst
from the fermenting of the wine; but putting the new wine into
strong, new, skin bottles, both would be preserved. Great
caution and prudence are necessary, that young converts may not
receive gloomy and forbidding ideas of the service of our Lord;
but duties are to be urged as they are able to bear them.

#18-26 The death of our relations should drive us to Christ, who
is our life. And it is high honour to the greatest rulers to
attend on the Lord Jesus; and those who would receive mercy from
Christ, must honour him. The variety of methods Christ took in
working his miracles, perhaps was because of the different
frames and tempers of mind, which those were in who came to him,
and which He who searches the heart perfectly knew. A poor woman
applied herself to Christ, and received mercy from him by the
way. If we do but touch, as it were, the hem of Christ's garment
by living faith, our worst evils will be healed; there is no
other real cure, nor need we fear his knowing things which are a
grief and burden to us, but which we would not tell to any
earthly friend. When Christ entered the ruler's house, he said,
Give place. Sometimes, when the sorrow of the world prevails, it
is difficult for Christ and his comforts to enter. The ruler's
daughter was really dead, but not so to Christ. The death of the
righteous is in a special manner to be looked on as only a
sleep. The words and works of Christ may not at first be
understood, yet they are not therefore to be despised. The
people were put forth. Scorners who laugh at what they do not
understand, are not proper witnesses of the wonderful works of
Christ. Dead souls are not raised to spiritual life, unless
Christ take them by the hand: it is done in the day of his
power. If this single instance of Christ's raising one newly
dead so increased his fame, what will be his glory when all that
are in their graves shall hear his voice, and come forth; those
that have done good to the resurrection of life, and those that
have done evil to the resurrection of damnation!

#27-31 At this time the Jews expected Messiah would appear;
these blind men knew and proclaimed in the streets of Capernaum
that he was come, and that Jesus was he. Those who, by the
providence of God, have lost their bodily sight, may, by the
grace of God, have the eyes of their understanding fully
enlightened. And whatever our wants and burdens are, we need no
more for supply and support, than to share in the mercy of our
Lord Jesus. In Christ is enough for all. They followed him
crying aloud. He would try their faith, and would teach us
always to pray, and not to faint, though the answer does not
come at once. They followed Christ, and followed him crying; but
the great question is, Do ye believe? Nature may make us
earnest, but it is only grace that can work faith. Christ
touched their eyes. He gives sight to blind souls by the power
of his grace going with his word, and he puts the cure upon
their faith. Those who apply to Jesus Christ, shall be dealt
with, not according to their fancies, nor according to their
profession, but according to their faith. Christ sometimes
concealed his miracles, because he would not indulge the conceit
which prevailed among the Jews, that their Messiah should be a
temporal prince, and so give occasion to the people to attempt
tumults and seditions.

#32-34 Of the two, better a dumb devil than a blaspheming one.
Christ's cures strike at the root, and remove the effect by
taking away the cause; they open the lips, by breaking Satan's
power in the soul. Nothing can convince those who are under the
power of pride. They will believe anything, however false or
absurd, rather than the Holy Scriptures; thus they show the
enmity of their hearts against a holy God.

#35-38 Jesus visited not only the great and wealthy cities, but
the poor, obscure villages; and there he preached, there he
healed. The souls of the meanest in the world are as precious to
Christ, and should be so to us, as the souls of those who make
the greatest figure. There were priests, Levites, and scribes,
all over the land; but they were idol shepherds, #Zec 11:17|;
therefore Christ had compassion on the people as sheep
scattered, as men perishing for lack of knowledge. To this day
vast multitudes are as sheep not having a shepherd, and we
should have compassion and do all we can to help them. The
multitudes desirous of spiritual instruction formed a plenteous
harvest, needing many active labourers; but few deserved that
character. Christ is the Lord of the harvest. Let us pray that
many may be raised up and sent forth, who will labour in
bringing souls to Christ. It is a sign that God is about to
bestow some special mercy upon a people, when he stirs them up
to pray for it. And commissions given to labourers in answer to
prayer, are most likely to be successful.
$-$-$- MT:10

* The apostles called. (1-4) The apostles instructed and sent
forth. (5-15) Directions to the apostles. (16-42)

#1-4 The word "apostle" signifies messenger; they were Christ's
messengers, sent forth to proclaim his kingdom. Christ gave them
power to heal all manner of sickness. In the grace of the gospel
there is a slave for every sore, a remedy for every malady.
There is no spiritual disease, but there is power in Christ for
the cure of it. There names are recorded, and it is their
honour; yet they had more reason to rejoice that their names
were written in heaven, while the high and mighty names of the
great ones of the earth are buried in the dust.

#5-15 The Gentiles must not have the gospel brought them, till
the Jews have refused it. This restraint on the apostles was
only in their first mission. Wherever they went they must
proclaim, The kingdom of heaven is at hand. They preached, to
establish the faith; the kingdom, to animate the hope; of
heaven, to inspire the love of heavenly things, and the contempt
of earthly; which is at hand, that men may prepare for it
without delay. Christ gave power to work miracles for the
confirming of their doctrine. This is not necessary now that the
kingdom of God is come. It showed that the intent of the
doctrine they preached, was to heal sick souls, and to raise
those that were dead in sin. In proclaiming the gospel of free
grace for the healing and saving of men's souls, we must above
all avoid the appearance of the spirit of an hireling. They are
directed what to do in strange towns and cities. The servant of
Christ is the ambassador of peace to whatever place he is sent.
His message is even to the vilest sinners, yet it behoves him to
find out the best persons in every place. It becomes us to pray
heartily for all, and to conduct ourselves courteously to all.
They are directed how to act as to those that refused them. The
whole counsel of God must be declared, and those who will not
attend to the gracious message, must be shown that their state
is dangerous. This should be seriously laid to heart by all that
hear the gospel, lest their privileges only serve to increase
their condemnation.

#16-42 Our Lord warned his disciples to prepare for persecution.
They were to avoid all things which gave advantage to their
enemies, all meddling with worldly or political concerns, all
appearance of evil or selfishness, and all underhand measures.
Christ foretold troubles, not only that the troubles might not
be a surprise, but that they might confirm their faith. He tells
them what they should suffer, and from whom. Thus Christ has
dealt fairly and faithfully with us, in telling us the worst we
can meet with in his service; and he would have us deal so with
ourselves, in sitting down and counting the cost. Persecutors
are worse than beasts, in that they prey upon those of their own
kind. The strongest bonds of love and duty, have often been
broken through from enmity against Christ. Sufferings from
friends and relations are very grievous; nothing cuts more. It
appears plainly, that all who will live godly in Christ Jesus
must suffer persecution; and we must expect to enter into the
kingdom of God through many tribulations. With these predictions
of trouble, are counsels and comforts for a time of trial. The
disciples of Christ are hated and persecuted as serpents, and
their ruin is sought, and they need the serpent's wisdom. Be ye
harmless as doves. Not only, do nobody any hurt, but bear nobody
any ill-will. Prudent care there must be, but not an anxious,
perplexing thought; let this care be cast upon God. The
disciples of Christ must think more how to do well, than how to
speak well. In case of great peril, the disciples of Christ may
go out of the way of danger, though they must not go out of the
way of duty. No sinful, unlawful means may be used to escape;
for then it is not a door of God's opening. The fear of man
brings a snare, a perplexing snare, that disturbs our peace; an
entangling snare, by which we are drawn into sin; and,
therefore, it must be striven and prayed against. Tribulation,
distress, and persecution cannot take away God's love to them,
or theirs to him. Fear Him, who is able to destroy both soul and
body in hell. They must deliver their message publicly, for all
are deeply concerned in the doctrine of the gospel. The whole
counsel of God must be made known, #Ac 20:27|. Christ shows them
why they should be of good cheer. Their sufferings witnessed
against those who oppose his gospel. When God calls us to speak
for him, we may depend on him to teach us what to say. A
believing prospect of the end of our troubles, will be of great
use to support us under them. They may be borne to the end,
because the sufferers shall be borne up under them. The strength
shall be according to the day. And it is great encouragement to
those who are doing Christ's work, that it is a work which shall
certainly be done. See how the care of Providence extends to all
creatures, even to the sparrows. This should silence all the
fears of God's people; Ye are of more value than many sparrows.
And the very hairs of your head are all numbered. This denotes
the account God takes and keeps of his people. It is our duty,
not only to believe in Christ, but to profess that faith, in
suffering for him, when we are called to it, as well as in
serving him. That denial of Christ only is here meant which is
persisted in, and that confession only can have the blessed
recompence here promised, which is the real and constant
language of faith and love. Religion is worth every thing; all
who believe the truth of it, will come up to the price, and make
every thing else yield to it. Christ will lead us through
sufferings, to glory with him. Those are best prepared for the
life to come, that sit most loose to this present life. Though
the kindness done to Christ's disciples be ever so small, yet if
there be occasion for it, and ability to do no more, it shall be
accepted. Christ does not say that they deserve a reward; for we
cannot merit any thing from the hand of God; but they shall
receive a reward from the free gift of God. Let us boldly
confess Christ, and show love to him in all things.
$-$-$- MT:11

* Christ's preaching. (1) Christ's answer to John's disciples.
(2-6) Christ's testimony to John the Baptist. (7-15) The
perverseness of the Jews. (16-24) The gospel revealed to the
simple. The heavy-laden invited. (25-30)

#1 Our Divine Redeemer never was weary of his labour of love;
and we should not be weary of well-doing, for in due season we
shall reap, if we faint not.

#2-6 Some think that John sent this inquiry for his own
satisfaction. Where there is true faith, yet there may be a
mixture of unbelief. The remaining unbelief of good men may
sometimes, in an hour of temptation; call in question the most
important truths. But we hope that John's faith did not fail in
this matter, and that he only desired to have it strengthened
and confirmed. Others think that John sent his disciples to
Christ for their satisfaction. Christ points them to what they
heard and saw. Christ's gracious condescensions and compassions
to the poor, show that it was he that should bring to the world
the tender mercies of our God. Those things which men see and
hear, if compared with the Scriptures, direct in what way
salvation is to be found. It is difficult to conquer prejudices,
and dangerous not to conquer them; but those who believe in
Christ, their faith will be found so much the more to praise,
and honour, and glory.

#7-15 What Christ said concerning John, was not only for his
praise, but for the people's profit. Those who attend on the
word will be called to give an account of their improvements. Do
we think when the sermon is done, the care is over? No, then the
greatest of the care begins. John was a self-denying man, dead
to all the pomps of the world and the pleasures of sense. It
becomes people, in all their appearances, to be consistent with
their character and their situation. John was a great and good
man, yet not perfect; therefore he came short of glorified
saints. The least in heaven knows more, loves more, and does
more in praising God, and receives more from him, than the
greatest in this world. But by the kingdom of heaven here, is
rather to be understood the kingdom of grace, the gospel
dispensation in its power and purity. What reason we have to be
thankful that our lot is cast in the days of the kingdom of
heaven, under such advantages of light and love! Multitudes were
wrought upon by the ministry of John, and became his disciples.
And those strove for a place in this kingdom, that one would
think had no right nor title to it, and so seemed to be
intruders. It shows us what fervency and zeal are required of
all. Self must be denied; the bent, the frame and temper of the
mind must be altered. Those who will have an interest in the
great salvation, will have it upon any terms, and not think them
hard, nor quit their hold without a blessing. The things of God
are of great and common concern. God requires no more from us
than the right use of the faculties he has given us. People are
ignorant, because they will not learn.

#16-24 Christ reflects on the scribes and Pharisees, who had a
proud conceit of themselves. He likens their behaviour to
children's play, who being out of temper without reason, quarrel
with all the attempts of their fellows to please them, or to get
them to join in the plays for which they used to assemble. The
cavils of worldly men are often very trifling and show great
malice. Something they have to urge against every one, however
excellent and holy. Christ, who was undefiled, and separate from
sinners, is here represented as in league with them, and
polluted by them. The most unspotted innocence will not always
be a defence against reproach. Christ knew that the hearts of
the Jews were more bitter and hardened against his miracles and
doctrines, than those of Tyre and Sidon would have been;
therefore their condemnation would be the greater. The Lord
exercises his almighty power, yet he punishes none more than
they deserve, and never withholds the knowledge of the truth
from those who long after it.

#25-30 It becomes children to be grateful. When we come to God
as a Father, we must remember that he is Lord of heaven and
earth, which obliges us to come to him with reverence as to the
sovereign Lord of all; yet with confidence, as one able to
defend us from evil, and to supply us with all good. Our blessed
Lord added a remarkable declaration, that the Father had
delivered into his hands all power, authority, and judgment. We
are indebted to Christ for all the revelation we have of God the
Father's will and love, ever since Adam sinned. Our Saviour has
invited all that labour and are heavy-laden, to come unto him.
In some senses all men are so. Worldly men burden themselves
with fruitless cares for wealth and honours; the gay and the
sensual labour in pursuit of pleasures; the slave of Satan and
his own lusts, is the merest drudge on earth. Those who labour
to establish their own righteousness also labour in vain. The
convinced sinner is heavy-laden with guilt and terror; and the
tempted and afflicted believer has labours and burdens. Christ
invites all to come to him for rest to their souls. He alone
gives this invitation; men come to him, when, feeling their
guilt and misery, and believing his love and power to help, they
seek him in fervent prayer. Thus it is the duty and interest of
weary and heavy-laden sinners, to come to Jesus Christ. This is
the gospel call; Whoever will, let him come. All who thus come
will receive rest as Christ's gift, and obtain peace and comfort
in their hearts. But in coming to him they must take his yoke,
and submit to his authority. They must learn of him all things,
as to their comfort and obedience. He accepts the willing
servant, however imperfect the services. Here we may find rest
for our souls, and here only. Nor need we fear his yoke. His
commandments are holy, just, and good. It requires self-denial,
and exposes to difficulties, but this is abundantly repaid, even
in this world, by inward peace and joy. It is a yoke that is
lined with love. So powerful are the assistances he gives us, so
suitable the encouragements, and so strong the consolations to
be found in the way of duty, that we may truly say, it is a yoke
of pleasantness. The way of duty is the way of rest. The truths
Christ teaches are such as we may venture our souls upon. Such
is the Redeemer's mercy; and why should the labouring and
burdened sinner seek for rest from any other quarter? Let us
come to him daily, for deliverance from wrath and guilt, from
sin and Satan, from all our cares, fears, and sorrows. But
forced obedience, far from being easy and light, is a heavy
burden. In vain do we draw near to Jesus with our lips, while
the heart is far from him. Then come to Jesus to find rest for
your souls.
$-$-$- MT:12

* Jesus defends his disciples for plucking corn on the sabbath
day. (1-8) Jesus heals a man with a withered hand on the
sabbath. (9-13) The malice of the Pharisees. (14-21) Jesus heals
a demoniac. (22-30) Blasphemy of the Pharisees. (31,32) Evil
words proceed from an evil heart. (33-37) The scribes and
Pharisees reproved for seeking a sign. (38-45) The disciples of
Christ are his nearest relations. (46-50)

#1-8 Being in the corn-fields, the disciples began to pluck the
ears of corn: the law of God allowed it, #De 23:25|. This was
slender provision for Christ and his disciples; but they were
content with it. The Pharisees did not quarrel with them for
taking another man's corn, but for doing it on the sabbath day.
Christ came to free his followers, not only from the corruptions
of the Pharisees, but from their unscriptural rules, and
justified what they did. The greatest shall not have their lusts
indulged, but the meanest shall have their wants considered.
Those labours are lawful on the sabbath day which are necessary,
and sabbath rest is to froward, not to hinder sabbath worship.
Needful provision for health and food is to be made; but when
servants are kept at home, and families become a scene of hurry
and confusion on the Lord's day, to furnish a feast for
visitors, or for indulgence, the case is very different. Such
things as these, and many others common among professors, are to
be blamed. The resting on the sabbath was ordained for man's
good, #De 5:14|. No law must be understood so as to contradict
its own end. And as Christ is the Lord of the sabbath, it is fit
the day and the work of it should be dedicated to him.

#9-13 Christ shows that works of mercy are lawful and proper to
be done on the Lord's day. There are more ways of doing well
upon sabbath days, than by the duties of worship: attending the
sick, relieving the poor, helping those who need speedy relief,
teaching the young to care for their souls; these are doing
good: and these must be done from love and charity, with
humility and self-denial, and shall be accepted, #Ge 4:7|. This,
like other cures which Christ wrought, had a spiritual meaning.
By nature our hands are withered, and we are unable of ourselves
to do any thing that is good. Christ only, by the power of his
grace, cures us; he heals the withered hand by putting life into
the dead soul, works in us both to will and to do: for, with the
command, there is a promise of grace given by the word.

#14-21 The Pharisees took counsel to find some accusation, that
Jesus might be condemned to death. Aware of their design, as his
time was not come, he retired from that place. Face does not
more exactly answer to face in water, than the character of
Christ drawn by the prophet, to his temper and conduct as
described by the evangelists. Let us with cheerful confidence
commit our souls to so kind and faithful a Friend. Far from
breaking, he will strengthen the bruised reed; far from
quenching the smoking flax, or wick nearly out, he will rather
blow it up into a flame. Let us lay aside contentious and angry
debates; let us receive one another as Christ receives us. And
while encouraged by the gracious kindness of our Lord, we should
pray that his Spirit may rest upon us, and make us able to copy
his example.

#22-30 A soul under Satan's power, and led captive by him, is
blind in the things of God, and dumb at the throne of grace;
sees nothing, and says nothing to the purpose. Satan blinds the
eyes by unbelief, and seals up the lips from prayer. The more
people magnified Christ, the more desirous the Pharisees were to
vilify him. It was evident that if Satan aided Jesus in casting
out devils, the kingdom of hell was divided against itself; how
then could it stand! And if they said that Jesus cast out devils
by the prince of the devils, they could not prove that their
children cast them out by any other power. There are two great
interests in the world; and when unclean spirits are cast out by
the Holy Spirit, in the conversion of sinners to a life of faith
and obedience, the kingdom of God is come unto us. All who do
not aid or rejoice in such a change are against Christ.

#31,32 Here is a gracious assurance of the pardon of all sin
upon gospel terms. Christ herein has set an example to the sons
of men, to be ready to forgive words spoken against them. But
humble and conscientious believers, at times are tempted to
think they have committed the unpardonable sin, while those who
have come the nearest to it, seldom have any fear about it. We
may be sure that those who indeed repent and believe the gospel,
have not committed this sin, or any other of the same kind; for
repentance and faith are the special gifts of God, which he
would not bestow on any man, if he were determined never to
pardon him; and those who fear they have committed this sin,
give a good sign that they have not. The trembling, contrite
sinner, has the witness in himself that this is not his case.

#33-37 Men's language discovers what country they are of,
likewise what manner of spirit they are of. The heart is the
fountain, words are the streams. A troubled fountain, and a
corrupt spring, must send forth muddy and unpleasant streams.
Nothing but the salt of grace, cast into the spring, will heal
the waters, season the speech, and purify the corrupt
communication. An evil man has an evil treasure in his heart,
and out of it brings forth evil things. Lusts and corruptions,
dwelling and reigning in the heart, are an evil treasure, out of
which the sinner brings forth bad words and actions, to
dishonour God, and hurt others. Let us keep constant watch over
ourselves, that we may speak words agreeable to the Christian
character.

#38-45 Though Christ is always ready to hear and answer holy
desires and prayers, yet those who ask amiss, ask and have not.
Signs were granted to those who desired them to confirm their
faith, as Abraham and Gideon; but denied to those who demanded
them to excuse their unbelief. The resurrection of Christ from
the dead by his own power, called here the sign of the prophet
Jonah, was the great proof of Christ's being the Messiah. As
Jonah was three days and three nights in the whale, and then
came out again alive, thus Christ would be so long in the grave,
and then rise again. The Ninevites would shame the Jews for not
repenting; the queen of Sheba, for not believing in Christ. And
we have no such cares to hinder us, we come not to Christ upon
such uncertainties. This parable represents the case of the
Jewish church and nation. It is also applicable to all those who
hear the word of God, and are in part reformed, but not truly
converted. The unclean spirit leaves for a time, but when he
returns, he finds Christ is not there to shut him out; the heart
is swept by outward reformation, but garnished by preparation to
comply with evil suggestions, and the man becomes a more decided
enemy of the truth. Every heart is the residence of unclean
spirits, except those which are temples of the Holy Ghost, by
faith in Christ.

#46-50 Christ's preaching was plain, easy, and familiar, and
suited to his hearers. His mother and brethren stood without,
desiring to speak with him, when they should have been standing
within, desiring to hear him. Frequently, those who are nearest
to the means of knowledge and grace are most negligent. We are
apt to neglect that which we think we may have any day,
forgetting that to-morrow is not ours. We often meet with
hinderances in our work from friends about us, and are taken off
by care for the things of this life, from the concerns of our
souls. Christ was so intent on his work, that no natural or
other duty took him from it. Not that, under pretence of
religion, we may be disrespectful to parents, or unkind to
relations; but the lesser duty must stand by, while the greater
is done. Let us cease from men, and cleave to Christ; let us
look upon every Christian, in whatever condition of life, as the
brother, sister, or mother of the Lord of glory; let us love,
respect, and be kind to them, for his sake, and after his
example.
$-$-$- MT:13

* The parable of the sower. (1-23) The parable of the tares.
(24-30; 36-43) The parables of the mustard-seed and the leaven.
(31-35) The parables of the hidden treasure, the pearl of great
price, the net cast into the sea, and the householder. (44-52)
Jesus is again rejected at Nazareth. (53-58)

#1-23 Jesus entered into a boat that he might be the less
pressed, and be the better heard by the people. By this he
teaches us in the outward circumstances of worship not to covet
that which is stately, but to make the best of the conveniences
God in his providence allots to us. Christ taught in parables.
Thereby the things of God were made more plain and easy to those
willing to be taught, and at the same time more difficult and
obscure to those who were willingly ignorant. The parable of the
sower is plain. The seed sown is the word of God. The sower is
our Lord Jesus Christ, by himself, or by his ministers.
Preaching to a multitude is sowing the corn; we know not where
it will light. Some sort of ground, though we take ever so much
pains with it, brings forth no fruit to purpose, while the good
soil brings forth plentifully. So it is with the hearts of men,
whose different characters are here described by four sorts of
ground. Careless, trifling hearers, are an easy prey to Satan;
who, as he is the great murderer of souls, so he is the great
thief of sermons, and will be sure to rob us of the word, if we
take not care to keep it. Hypocrites, like the stony ground,
often get the start of true Christians in the shows of
profession. Many are glad to hear a good sermon, who do not
profit by it. They are told of free salvation, of the believer's
privileges, and the happiness of heaven; and, without any change
of heart, without any abiding conviction of their own depravity,
their need of a Saviour, or the excellence of holiness, they
soon profess an unwarranted assurance. But when some heavy trial
threatens them, or some sinful advantage may be had, they give
up or disguise their profession, or turn to some easier system.
Worldly cares are fitly compared to thorns, for they came in
with sin, and are a fruit of the curse; they are good in their
place to stop a gap, but a man must be well armed that has much
to do with them; they are entangling, vexing, scratching, and
their end is to be burned, #Heb 6:8|. Worldly cares are great
hinderances to our profiting by the word of God. The
deceitfulness of riches does the mischief; they cannot be said
to deceive us unless we put our trust in them, then they choke
the good seed. What distinguished the good ground was
fruitfulness. By this true Christians are distinguished from
hypocrites. Christ does not say that this good ground has no
stones in it, or no thorns; but none that could hinder its
fruitfulness. All are not alike; we should aim at the highest,
to bring forth most fruit. The sense of hearing cannot be better
employed than in hearing God's word; and let us look to
ourselves that we may know what sort of hearers we are.

#24-30, 36-43 This parable represents the present and future
state of the gospel church; Christ's care of it, the devil's
enmity against it, the mixture there is in it of good and bad in
this world, and the separation between them in the other world.
So prone is fallen man to sin, that if the enemy sow the tares,
he may go his way, they will spring up, and do hurt; whereas,
when good seed is sown, it must be tended, watered, and fenced.
The servants complained to their master; Sir, didst thou not sow
good seed in thy field? No doubt he did; whatever is amiss in
the church, we are sure it is not from Christ. Though gross
transgressors, and such as openly oppose the gospel, ought to be
separated from the society of the faithful, yet no human skill
can make an exact separation. Those who oppose must not be cut
off, but instructed, and that with meekness. And though good and
bad are together in this world, yet at the great day they shall
be parted; then the righteous and the wicked shall be plainly
known; here sometimes it is hard to distinguish between them.
Let us, knowing the terrors of the Lord, not do iniquity. At
death, believers shall shine forth to themselves; at the great
day they shall shine forth before all the world. They shall
shine by reflection, with light borrowed from the Fountain of
light. Their sanctification will be made perfect, and their
justification published. May we be found of that happy number.

#31-35 The scope of the parable of the seed sown, is to show
that the beginnings of the gospel would be small, but its latter
end would greatly increase; in this way the work of grace in the
heart, the kingdom of God within us, would be carried on. In the
soul where grace truly is, it will grow really; though perhaps
at first not to be discerned, it will at last come to great
strength and usefulness. The preaching of the gospel works like
leaven in the hearts of those who receive it. The leaven works
certainly, so does the word, yet gradually. It works silently,
and without being seen, #Mr 4:26-29|, yet strongly; without
noise, for so is the way of the Spirit, but without fail. Thus
it was in the world. The apostles, by preaching the gospel, hid
a handful of leaven in the great mass of mankind. It was made
powerful by the Spirit of the Lord of hosts, who works, and none
can hinder. Thus it is in the heart. When the gospel comes into
the soul, it works a thorough change; it spreads itself into all
the powers and faculties of the soul, and alters the property
even of the members of the body, #Ro 6:13|. From these parables
we are taught to expect a gradual progress; therefore let us
inquire, Are we growing in grace? and in holy principles and
habits?

#44-52 Here are four parables. 1. That of the treasure hid in
the field. Many slight the gospel, because they look only upon
the surface of the field. But all who search the Scriptures, so
as in them to find Christ and eternal life, #Joh 5:39|, will
discover such treasure in this field as makes it unspeakably
valuable; they make it their own upon any terms. Though nothing
can be given as a price for this salvation, yet much must be
given up for the sake of it. 2. All the children of men are
busy; one would be rich, another would be honourable, another
would be learned; but most are deceived, and take up with
counterfeits for pearls. Jesus Christ is a Pearl of great price;
in having him, we have enough to make us happy here and for
ever. A man may buy gold too dear, but not this Pearl of great
price. When the convinced sinner sees Christ as the gracious
Saviour, all things else become worthless to his thoughts. 3.
The world is a vast sea, and men, in their natural state, are
like the fishes. Preaching the gospel is casting a net into this
sea, to catch something out of it, for His glory who has the
sovereignty of this sea. Hypocrites and true Christians shall be
parted: miserable is the condition of those that shall then be
cast away. 4. A skilful, faithful minister of the gospel, is a
scribe, well versed in the things of the gospel, and able to
teach them. Christ compares him to a good householder, who
brings forth fruits of last year's growth and this year's
gathering, abundance and variety, to entertain his friends. Old
experiences and new observations, all have their use. Our place
is at Christ's feet, and we must daily learn old lessons over
again, and new ones also.

#53-58 Christ repeats his offer to those who have repulsed them.
They upbraid him, Is not this the carpenter's son? Yes, it is
true he was reputed to be so; and no disgrace to be the son of
an honest tradesman; they should have respected him the more
because he was one of themselves, but therefore they despised
him. He did not many mighty works there, because of their
unbelief. Unbelief is the great hinderance to Christ's favours.
Let us keep faithful to him as the Saviour who has made our
peace with God.
$-$-$- MT:14

* Death of John the Baptist. (1-12) Five thousand people
miraculously fed. (13-21) Jesus walks upon the sea. (22-33)
Jesus healing the sick. (34-36)

#1-12 The terror and reproach of conscience, which Herod, like
other daring offenders, could not shake off, are proofs and
warnings of a future judgment, and of future misery to them. But
there may be the terror of convictions, where there is not the
truth of conversion. When men pretend to favour the gospel, yet
live in evil, we must not favour their self-delusion, but must
deliver our consciences as John did. The world may call this
rudeness and blind zeal. False professors, or timid Christians,
may censure it as want of civility; but the most powerful
enemies can go no further than the Lord sees good to permit.
Herod feared that the putting of John to death might raise a
rebellion among the people, which it did not; but he never
feared it might stir up his own conscience against him, which it
did. Men fear being hanged for what they do not fear being
damned for. And times of carnal mirth and jollity are convenient
times for carrying on bad designs against God's people. Herod
would profusely reward a worthless dance, while imprisonment and
death were the recompence of the man of God who sought the
salvation of his soul. But there was real malice to John beneath
his consent, or else Herod would have found ways to get clear of
his promise. When the under shepherds are smitten, the sheep
need not be scattered while they have the Great Shepherd to go
to. And it is better to be drawn to Christ by want and loss,
than not to come to him at all.

#13-21 When Christ and his word withdraw, it is best for us to
follow, seeking the means of grace for our souls before any
worldly advantages. The presence of Christ and his gospel, makes
a desert not only tolerable, but desirable. This little supply
of bread was increased by Christ's creating power, till the
whole multitude were satisfied. In seeking the welfare of men's
souls, we should have compassion on their bodies likewise. Let
us also remember always to crave a blessing on our meals, and
learn to avoid all waste, as frugality is the proper source of
liberality. See in this miracle an emblem of the Bread of life,
which came down from heaven to sustain our perishing souls. The
provisions of Christ's gospel appear mean and scanty to the
world, yet they satisfy all that feed on him in their hearts by
faith with thanksgiving.

#22-33 Those are not Christ's followers who cannot enjoy being
alone with God and their own hearts. It is good, upon special
occasions, and when we find our hearts enlarged, to continue
long in secret prayer, and in pouring out our hearts before the
Lord. It is no new thing for Christ's disciples to meet with
storms in the way of duty, but he thereby shows himself with the
more grace to them and for them. He can take what way he pleases
to save his people. But even appearances of deliverance
sometimes occasion trouble and perplexity to God's people, from
mistakes about Christ. Nothing ought to affright those that have
Christ near them, and know he is theirs; not death itself. Peter
walked upon the water, not for diversion or to boast of it, but
to go to Jesus; and in that he was thus wonderfully borne up.
Special supports are promised, and are to be expected, but only
in spiritual pursuits; nor can we ever come to Jesus, unless we
are upheld by his power. Christ bade Peter come, not only that
he might walk upon the water, and so know his Lord's power, but
that he might know his own weakness. And the Lord often lets his
servants have their choice, to humble and prove them, and to
show the greatness of his power and grace. When we look off from
Christ, and look at the greatness of opposing difficulties, we
shall begin to fall; but when we call to him, he will stretch
out his arm, and save us. Christ is the great Saviour; those who
would be saved, must come to him, and cry to him, for salvation;
we are never brought to this, till we find ourselves sinking:
the sense of need drives us to him. He rebuked Peter. Could we
but believe more, we should suffer less. The weakness of faith,
and the prevailing of our doubts, displease our Lord Jesus, for
there is no good reason why Christ's disciples should be of a
doubtful mind. Even in a stormy day he is to them a very present
help. None but the world's Creator could multiply the loaves,
none but its Governor could tread upon the waters of the sea:
the disciples yield to the evidence, and confess their faith.
They were suitably affected, and worshipped Christ. He that
comes to God, must believe; and he that believes in God, will
come, #Heb 11:6|.

#34-36 Whithersoever Christ went, he was doing good. They
brought unto him all that were diseased. They came humbly
beseeching him to help them. The experiences of others may
direct and encourage us in seeking for Christ. As many as
touched, were made perfectly whole. Those whom Christ heals, he
heals perfectly. Were men more acquainted with Christ, and with
the diseased state of their souls, they would flock to receive
his healing influences. The healing virtue was not in the
finger, but in their faith; or rather, it was in Christ, whom
their faith took hold upon.
$-$-$- MT:15

* Jesus discourses about human traditions. (1-9) He warns
against things which really defile. (10-20) He heals the
daughter of a Syrophenician woman. (21-28) Jesus heals the sick,
and miraculously feeds four thousand. (29-39)

#1-9 Additions to God's laws reflect upon his wisdom, as if he
had left out something which was needed, and which man could
supply; in one way or other they always lead men to disobey God.
How thankful ought we to be for the written word of God! Never
let us think that the religion of the Bible can be improved by
any human addition, either in doctrine or practice. Our blessed
Lord spoke of their traditions as inventions of their own, and
pointed out one instance in which this was very clear, that of
their transgressing the fifth commandment. When a parent's wants
called for assistance, they pleaded, that they had devoted to
the temple all they could spare, even though they did not part
with it, and therefore their parents must expect nothing from
them. This was making the command of God of no effect. The doom
of hypocrites is put in a little compass; "In vain do they
worship me." It will neither please God, nor profit themselves;
they trust in vanity, and vanity will be their recompence.

#10-20 Christ shows that the defilement they ought to fear, was
not from what entered their mouths as food, but from what came
out of their mouths, which showed the wickedness of their
hearts. Nothing will last in the soul but the regenerating
graces of the Holy Spirit; and nothing should be admitted into
the church but what is from above; therefore, whoever is
offended by a plain, seasonable declaration of the truth, we
should not be troubled at it. The disciples ask to be better
taught as to this matter. Where a weak head doubts concerning
any word of Christ, an upright heart and a willing mind seek for
instruction. It is the heart that is desperately wicked, #Jer
17:9|, for there is no sin in word or deed, which was not first
in the heart. They all come out of the man, and are fruits of
that wickedness which is in the heart, and is wrought there.
When Christ teaches, he will show men the deceitfulness and
wickedness of their own hearts; he will teach them to humble
themselves, and to seek to be cleansed in the Fountain opened
for sin and uncleanness.

#21-28 The dark corners of the country, the most remote, shall
share Christ's influences; afterwards the ends of the earth
shall see his salvation. The distress and trouble of her family
brought a woman to Christ; and though it is need that drives us
to Christ, yet we shall not therefore be driven from him. She
did not limit Christ to any particular instance of mercy, but
mercy, mercy, is what she begged for: she pleads not merit, but
depends upon mercy. It is the duty of parents to pray for their
children, and to be earnest in prayer for them, especially for
their souls. Have you a son, a daughter, grievously vexed with a
proud devil, an unclean devil, a malicious devil, led captive by
him at his will? this is a case more deplorable than that of
bodily possession, and you must bring them by faith and prayer
to Christ, who alone is able to heal them. Many methods of
Christ's providence, especially of his grace, in dealing with
his people, which are dark and perplexing, may be explained by
this story, which teaches that there may be love in Christ's
heart while there are frowns in his face; and it encourages us,
though he seems ready to slay us, yet to trust in him. Those
whom Christ intends most to honour, he humbles to feel their own
unworthiness. A proud, unhumbled heart would not have borne
this; but she turned it into an argument to support her request.
The state of this woman is an emblem of the state of a sinner,
deeply conscious of the misery of his soul. The least of Christ
is precious to a believer, even the very crumbs of the Bread of
life. Of all graces, faith honours Christ most; therefore of all
graces Christ honours faith most. He cured her daughter. He
spake, and it was done. From hence let such as seek help from
the Lord, and receive no gracious answer, learn to turn even
their unworthiness and discouragements into pleas for mercy.

#29-39 Whatever our case is, the only way to find ease and
relief, is to lay it at Christ's feet, to submit it to him, and
refer it to his disposal. Those who would have spiritual healing
from Christ, must be ruled as he pleases. See what work sin has
made; what various diseases human bodies are subject to. Here
were such diseases as fancy could neither guess the cause nor
the cure of, yet these were subject to the command of Christ.
The spiritual cures that Christ works are wonderful. When blind
souls are made to see by faith, the dumb to speak in prayer, the
maimed and the lame to walk in holy obedience, it is to be
wondered at. His power was also shown to the multitude, in the
plentiful provision he made for them: the manner is much the
same as before. All did eat, and were filled. Those whom Christ
feeds, he fills. With Christ there is bread enough, and to
spare; supplies of grace for more than seek it, and for those
that seek for more. Christ sent away the people. Though he had
fed them twice, they must not look for miracles to find their
daily bread. Let them go home to their callings and their own
tables. Lord, increase our faith, and pardon our unbelief,
teaching us to live upon thy fulness and bounty, for all things
pertaining to this life, and that which is to come.
$-$-$- MT:16

* The Pharisees and Sadducees ask a sign. (1-4) Jesus cautions
against the doctrine of the Pharisees. (5-12) Peter's testimony
that Jesus was the Christ. (13-20) Christ foretells his
sufferings, and rebukes Peter. (21-23) The necessity of
self-denial. (24-28)

#1-4 The Pharisees and Sadducees were opposed to each other in
principles and in conduct; yet they joined against Christ. But
they desired a sign of their own choosing: they despised those
signs which relieved the necessity of the sick and sorrowful,
and called for something else which would gratify the curiosity
of the proud. It is great hypocrisy, when we slight the signs of
God's ordaining, to seek for signs of our own devising.

#5-12 Christ speaks of spiritual things under a similitude, and
the disciples misunderstand him of carnal things. He took it ill
that they should think him as thoughtful about bread as they
were; that they should be so little acquainted with his way of
preaching. Then understood they what he meant. Christ teaches by
the Spirit of wisdom in the heart, opening the understanding to
the Spirit of revelation in the word.

#13-20 Peter, for himself and his brethren, said that they were
assured of our Lord's being the promised Messiah, the Son of the
living God. This showed that they believed Jesus to be more than
man. Our Lord declared Peter to be blessed, as the teaching of
God made him differ from his unbelieving countrymen. Christ
added that he had named him Peter, in allusion to his stability
or firmness in professing the truth. The word translated "rock,"
is not the same word as Peter, but is of a similar meaning.
Nothing can be more wrong than to suppose that Christ meant the
person of Peter was the rock. Without doubt Christ himself is
the Rock, the tried foundation of the church; and woe to him
that attempts to lay any other! Peter's confession is this rock
as to doctrine. If Jesus be not the Christ, those that own him
are not of the church, but deceivers and deceived. Our Lord next
declared the authority with which Peter would be invested. He
spoke in the name of his brethren, and this related to them as
well as to him. They had no certain knowledge of the characters
of men, and were liable to mistakes and sins in their own
conduct; but they were kept from error in stating the way of
acceptance and salvation, the rule of obedience, the believer's
character and experience, and the final doom of unbelievers and
hypocrites. In such matters their decision was right, and it was
confirmed in heaven. But all pretensions of any man, either to
absolve or retain men's sins, are blasphemous and absurd. None
can forgive sins but God only. And this binding and loosing, in
the common language of the Jews, signified to forbid and to
allow, or to teach what is lawful or unlawful.

#21-23 Christ reveals his mind to his people gradually. From
that time, when the apostles had made the full confession of
Christ, that he was the Son of God, he began to show them of his
sufferings. He spake this to set right the mistakes of his
disciples about the outward pomp and power of his kingdom. Those
that follow Christ, must not expect great or high things in this
world. Peter would have Christ to dread suffering as much as he
did; but we mistake, if we measure Christ's love and patience by
our own. We do not read of any thing said or done by any of his
disciples, at any time, that Christ resented so much as this.
Whoever takes us from that which is good, and would make us fear
to do too much for God, speaks Satan's language. Whatever
appears to be a temptation to sin, must be resisted with
abhorrence, and not be parleyed with. Those that decline
suffering for Christ, savour more of the things of man than of
the things of God.

#24-28 A true disciple of Christ is one that does follow him in
duty, and shall follow him to glory. He is one that walks in the
same way Christ walked in, is led by his Spirit, and treads in
his steps, whithersoever he goes. "Let him deny himself." If
self-denial be a hard lesson, it is no more than what our Master
learned and practised, to redeem us, and to teach us. "Let him
take up his cross." The cross is here put for every trouble that
befalls us. We are apt to think we could bear another's cross
better than our own; but that is best which is appointed us, and
we ought to make the best of it. We must not by our rashness and
folly pull crosses down upon our own heads, but must take them
up when they are in our way. If any man will have the name and
credit of a disciple, let him follow Christ in the work and duty
of a disciple. If all worldly things are worthless when compared
with the life of the body, how forcible the same argument with
respect to the soul and its state of never-ending happiness or
misery! Thousands lose their souls for the most trifling gain,
or the most worthless indulgence, nay, often from mere sloth and
negligence. Whatever is the object for which men forsake Christ,
that is the price at which Satan buys their souls. Yet one soul
is worth more than all the world. This is Christ's judgment upon
the matter; he knew the price of souls, for he redeemed them;
nor would he underrate the world, for he made it. The dying
transgressor cannot purchase one hour's respite to seek mercy
for his perishing soul. Let us then learn rightly to value our
souls, and Christ as the only Saviour of them.
$-$-$- MT:17

* The transfiguration of Christ. (1-13) Jesus casts out a dumb
and deaf spirit. (14-21) He again foretells his sufferings.
(22,23) He works a miracle to pay the tribute money. (24-27)

#1-13 Now the disciples beheld somewhat of Christ's glory, as of
the only begotten of the Father. It was intended to support
their faith, when they would have to witness his crucifixion;
and would give them an idea of the glory prepared for them, when
changed by his power and made like him. The apostles were
overcome by the glorious sight. Peter thought that it was most
desirable to continue there, and to go no more down to meet the
sufferings of which he was so unwilling to hear. In this he knew
not what he said. We are wrong, if we look for a heaven here
upon earth. Whatever tabernacles we propose to make for
ourselves in this world, we must always remember to ask Christ's
leave. That sacrifice was not yet offered, without which the
souls of sinful men could not have been saved; and important
services were to be done by Peter and his brethren. While Peter
spoke, a bright cloud overshadowed them, an emblem of the Divine
presence and glory. Ever since man sinned, and heard God's voice
in the garden, unusual appearances of God have been terrible to
man. They fell prostrate to the earth, till Jesus encouraged
them; when looking round, they beheld only their Lord as they
commonly saw him. We must pass through varied experiences in our
way to glory; and when we return to the world after an
ordinance, it must be our care to take Christ with us, and then
it may be our comfort that he is with us.

#14-21 The case of afflicted children should be presented to God
by faithful and fervent prayer. Christ cured the child. Though
the people were perverse, and Christ was provoked, yet care was
taken of the child. When all other helps and succours fail, we
are welcome to Christ, may trust in him, and in his power and
goodness. See here an emblem of Christ's undertaking as our
Redeemer. It encourages parents to bring children to Christ,
whose souls are under Satan's power; he is able to heal them,
and as willing as he is able. Not only bring them to Christ by
prayer, but bring them to the word of Christ; to means by which
Satan's strong-holds in the soul are beaten down. It is good for
us to distrust ourselves and our own strength; but it is
displeasing to Christ when we distrust any power derived from
him, or granted by him. There was also something in the malady
which rendered the cure difficult. The extraordinary power of
Satan must not discourage our faith, but quicken us to more
earnestness in praying to God for the increase of it. Do we
wonder to see Satan's bodily possession of this young man from a
child, when we see his spiritual possession of every son of Adam
from the fall!

#22,23 Christ perfectly knew all things that should befall him,
yet undertook the work of our redemption, which strongly shows
his love. What outward debasement and Divine glory was the life
of the Redeemer! And all his humiliation ended in his
exaltation. Let us learn to endure the cross, to despise riches
and worldly honours, and to be content with his will.

#24-27 Peter felt sure that his Master was ready to do what was
right. Christ spoke first to give him proof that no thought can
be withholden from him. We must never decline our duty for fear
of giving offence; but we must sometimes deny ourselves in our
worldly interests, rather than give offence. However the money
was lodged in the fish, He who knows all things alone could know
it, and only almighty power could bring it to Peter's hook. The
power and the poverty of Christ should be mentioned together. If
called by providence to be poor, like our Lord, let us trust in
his power, and our God shall supply all our need, according to
his riches in glory by Christ Jesus. In the way of obedience, in
the course, perhaps, of our usual calling, as he helped Peter,
so he will help us. And if any sudden call should occur, which
we are not prepared to meet, let us not apply to others, till we
first seek Christ.
$-$-$- MT:18

* The importance of humility. (1-6) Caution against offences.
(7-14) The removal of offences. (15-20) Conduct towards
brethren, The parable of the unmerciful servant. (21-35)

#1-6 Christ spoke many words of his sufferings, but only one of
his glory; yet the disciples fasten upon that, and overlook the
others. Many love to hear and speak of privileges and glory, who
are willing to pass by the thoughts of work and trouble. Our
Lord set a little child before them, solemnly assuring them,
that unless they were converted and made like little children,
they could not enter his kingdom. Children, when very young, do
not desire authority, do not regard outward distinctions, are
free from malice, are teachable, and willingly dependent on
their parents. It is true that they soon begin to show other
dispositions, and other ideas are taught them at an early age;
but these are marks of childhood, and render them proper emblems
of the lowly minds of true Christians. Surely we need to be
daily renewed in the spirit of our minds, that we may become
simple and humble, as little children, and willing to be the
least of all. Let us daily study this subject, and examine our
own spirits.

#7-14 Considering the cunning and malice of Satan, and the
weakness and depravity of men's hearts, it is not possible but
that there should be offences. God permits them for wise and
holy ends, that those who are sincere, and those who are not,
may be made known. Being told before, that there will be
seducers, tempters, persecutors, and bad examples, let us stand
on our guard. We must, as far as lawfully we may, part with what
we cannot keep without being entangled by it in sin. The outward
occasions of sin must be avoided. If we live after the flesh, we
must die. If we, through the Spirit, mortify the deeds of the
body, we shall live. Christ came into the world to save souls,
and he will reckon severely with those who hinder the progress
of others who are setting their faces heavenward. And shall any
of us refuse attention to those whom the Son of God came to seek
and to save? A father takes care of all his children, but is
particularly tender of the little ones.

#15-20 If a professed Christian is wronged by another, he ought
not to complain of it to others, as is often done merely upon
report, but to go to the offender privately, state the matter
kindly, and show him his conduct. This would generally have all
the desired effect with a true Christian, and the parties would
be reconciled. The principles of these rules may be practised
every where, and under all circumstances, though they are too
much neglected by all. But how few try the method which Christ
has expressly enjoined to all his disciples! In all our
proceedings we should seek direction in prayer; we cannot too
highly prize the promises of God. Wherever and whenever we meet
in the name of Christ, we should consider him as present in the
midst of us.

#21-35 Though we live wholly on mercy and forgiveness, we are
backward to forgive the offences of our brethren. This parable
shows how much provocation God has from his family on earth, and
how untoward his servants are. There are three things in the
parable: 1. The master's wonderful clemency. The debt of sin is
so great, that we are not able to pay it. See here what every
sin deserves; this is the wages of sin, to be sold as a slave.
It is the folly of many who are under strong convictions of
their sins, to fancy they can make God satisfaction for the
wrong they have done him. 2. The servant's unreasonable severity
toward his fellow-servant, notwithstanding his lord's clemency
toward him. Not that we may make light of wronging our
neighbour, for that is also a sin against God; but we should not
aggravate our neighbour's wronging us, nor study revenge. Let
our complaints, both of the wickedness of the wicked, and of the
afflictions of the afflicted, be brought to God, and left with
him. 3. The master reproved his servant's cruelty. The greatness
of sin magnifies the riches of pardoning mercy; and the
comfortable sense of pardoning mercy, does much to dispose our
hearts to forgive our brethren. We are not to suppose that God
actually forgives men, and afterwards reckons their guilt to
them to condemn them; but this latter part of the parable shows
the false conclusions many draw as to their sins being pardoned,
though their after-conduct shows that they never entered into
the spirit, or experienced the sanctifying grace of the gospel.
We do not forgive our offending brother aright, if we do not
forgive from the heart. Yet this is not enough; we must seek the
welfare even of those who offend us. How justly will those be
condemned, who, though they bear the Christian name, persist in
unmerciful treatment of their brethren! The humbled sinner
relies only on free, abounding mercy, through the ransom of the
death of Christ. Let us seek more and more for the renewing
grace of God, to teach us to forgive others as we hope for
forgiveness from him.
$-$-$- MT:19

* Jesus enters Judea. (1,2) The Pharisees' question about
divorces. (3-12) Young children brought to Jesus. (13-15) The
rich young man's inquiry. (16-22) The recompence of Christ's
followers. (23-30)

#1,2 Great multitudes followed Christ. When Christ departs, it
is best for us to follow him. They found him as able and ready
to help elsewhere, as he had been in Galilee; wherever the Sun
of Righteousness arose, it was with healing in his wings.

#3-12 The Pharisees were desirous of drawing something from
Jesus which they might represent as contrary to the law of
Moses. Cases about marriage have been numerous, and sometimes
perplexed; made so, not by the law of God, but by the lusts and
follies of men; and often people fix what they will do, before
they ask for advice. Jesus replied by asking whether they had
not read the account of the creation, and the first example of
marriage; thus pointing out that every departure therefrom was
wrong. That condition is best for us, and to be chosen and kept
to accordingly, which is best for our souls, and tends most to
prepare us for, and preserve us to, the kingdom of heaven. When
the gospel is really embraced, it makes men kind relatives and
faithful friends; it teaches them to bear the burdens, and to
bear with the infirmities of those with whom they are connected,
to consider their peace and happiness more than their own. As to
ungodly persons, it is proper that they should be restrained by
laws, from breaking the peace of society. And we learn that the
married state should be entered upon with great seriousness and
earnest prayer.

#13-15 It is well when we come to Christ ourselves, and bring
our children. Little children may be brought to Christ as
needing, and being capable of receiving blessings from him, and
having an interest in his intercession. We can but beg a
blessing for them: Christ only can command the blessing. It is
well for us, that Christ has more love and tenderness in him
than the best of his disciples have. And let us learn of him not
to discountenance any willing, well-meaning souls, in their
seeking after Christ, though they are but weak. Those who are
given to Christ, as part of his purchase, he will in no wise
cast out. Therefore he takes it ill of all who forbid, and try
to shut out those whom he has received. And all Christians
should bring their children to the Saviour that he may bless
them with spiritual blessings.

#16-22 Christ knew that covetousness was the sin which most
easily beset this young man; though he had got honestly what he
possessed, yet he could not cheerfully part with it, and by this
his want of sincerity was shown. Christ's promises make his
precepts easy, and his yoke pleasant and very comfortable; yet
this promise was as much a trial of the young man's faith, as
the precept was of his charity and contempt of the world. It is
required of us in following Christ, that we duly attend his
ordinances, strictly follow his pattern, and cheerfully submit
to his disposals; and this from love to him, and in dependence
on him. To sell all, and give to the poor, will not serve, but
we are to follow Christ. The gospel is the only remedy for lost
sinners. Many abstain from gross vices who do not attend to
their obligations to God. Thousands of instances of disobedience
in thought, word, and deed, are marked against them in the book
of God. Thus numbers forsake Christ, loving this present world:
they feel convictions and desires, but they depart sorrowful,
perhaps trembling. It behoves us to try ourselves in these
matters, for the Lord will try us.

#23-30 Though Christ spoke so strongly, few that have riches do
not trust in them. How few that are poor are not tempted to
envy! But men's earnestness in this matter is like their toiling
to build a high wall to shut themselves and their children out
of heaven. It should be satisfaction to those who are in a low
condition, that they are not exposed to the temptations of a
high and prosperous condition. If they live more hardly in this
world than the rich, yet, if they get more easily to a better
world, they have no reason to complain. Christ's words show that
it is hard for a rich man to be a good Christian, and to be
saved. The way to heaven is a narrow way to all, and the gate
that leads into it, a strait gate; particularly so to rich
people. More duties are expected from them than from others, and
more sins easily beset them. It is hard not to be charmed with a
smiling world. Rich people have a great account to make up for
their opportunities above others. It is utterly impossible for a
man that sets his heart upon his riches, to get to heaven.
Christ used an expression, denoting a difficulty altogether
unconquerable by the power of man. Nothing less than the
almighty grace of God will enable a rich man to get over this
difficulty. Who then can be saved? If riches hinder rich people,
are not pride and sinful lusts found in those not rich, and as
dangerous to them? Who can be saved? say the disciples. None,
saith Christ, by any created power. The beginning, progress, and
perfecting the work of salvation, depend wholly on the almighty
power of God, to which all things are possible. Not that rich
people can be saved in their worldliness, but that they should
be saved from it. Peter said, We have forsaken all. Alas! it was
but a poor all, only a few boats and nets; yet observe how Peter
speaks, as if it had been some mighty thing. We are too apt to
make the most of our services and sufferings, our expenses and
losses, for Christ. However, Christ does not upbraid them;
though it was but little that they had forsaken, yet it was
their all, and as dear to them as if it had been more. Christ
took it kindly that they left it to follow him; he accepts
according to what a man hath. Our Lord's promise to the apostles
is, that when the Son of man shall sit on the throne of his
glory, he will make all things new, and they shall sit with him
in judgement on those who will be judged according to their
doctrine. This sets forth the honour, dignity, and authority of
their office and ministry. Our Lord added, that every one who
had forsaken possessions or comforts, for his sake and the
gospel, would be recompensed at last. May God give us faith to
rest our hope on this his promise; then we shall be ready for
every service or sacrifice. Our Saviour, in the last verse, does
away a mistake of some. The heavenly inheritance is not given as
earthly ones are, but according to God's pleasure. Let us not
trust in promising appearances or outward profession. Others
may, for aught we know, become eminent in faith and holiness.
$-$-$- MT:20

* The parable of the labourers in the vineyard. (1-16) Jesus
again foretells his sufferings. (17-19) The ambition of James
and John. (20-28) Jesus gives sight to two blind men near
Jericho. (29-34)

#1-16 The direct object of this parable seems to be, to show
that though the Jews were first called into the vineyard, at
length the gospel should be preached to the Gentiles, and they
should be admitted to equal privileges and advantages with the
Jews. The parable may also be applied more generally, and shows,
1. That God is debtor to no man. 2. That many who begin last,
and promise little in religion, sometimes, by the blessing of
God, arrive at a great deal of knowledge, grace, and usefulness.
3. That the recompense of reward will be given to the saints,
but not according to the time of their conversion. It describes
the state of the visible church, and explains the declaration
that the last shall be first, and the first last, in its various
references. Till we are hired into the service of God, we are
standing all the day idle: a sinful state, though a state of
drudgery to Satan, may be called a state of idleness. The
market-place is the world, and from that we are called by the
gospel. Come, come from this market-place. Work for God will not
admit of trifling. A man may go idle to hell, but he that will
go to heaven, must be diligent. The Roman penny was sevenpence
halfpenny in our money, wages then enough for the day's support.
This does not prove that the reward of our obedience to God is
of works, or of debt; when we have done all, we are unprofitable
servants; but it signifies that there is a reward set before us,
yet let none, upon this presumption, put off repentance till
they are old. Some were sent into the vineyard at the eleventh
hour; but nobody had hired them before. The Gentiles came in at
the eleventh hour; the gospel had not been before preached to
them. Those that have had gospel offers made them at the third
or sixth hour, and have refused them, will not have to say at
the eleventh hour, as these had, No man has hired us. Therefore,
not to discourage any, but to awaken all, be it remembered, that
now is the accepted time. The riches of Divine grace are loudly
murmured at, among proud Pharisees and nominal Christians. There
is great proneness in us to think that we have too little, and
others too much of the tokens of God's favour; and that we do
too much, and others too little in the work of God. But if God
gives grace to others, it is kindness to them, and no injustice
to us. Carnal worldlings agree with God for their penny in this
world; and choose their portion in this life. Obedient believers
agree with God for their penny in the other world, and must
remember they have so agreed. Didst not thou agree to take up
with heaven as thy portion, thy all; wilt thou seek for
happiness in the creature? God punishes none more than they
deserve, and recompenses every service done for him; he
therefore does no wrong to any, by showing extraordinary grace
to some. See here the nature of envy. It is an evil eye, which
is displeased at the good of others, and desires their hurt. It
is a grief to ourselves, displeasing to God, and hurtful to our
neighbours: it is a sin that has neither pleasure, profit, nor
honour. Let us forego every proud claim, and seek for salvation
as a free gift. Let us never envy or grudge, but rejoice and
praise God for his mercy to others as well as to ourselves.

#17-19 Christ is more particular here in foretelling his
sufferings than before. And here, as before, he adds the mention
of his resurrection and his glory, to that of his death and
sufferings, to encourage his disciples, and comfort them. A
believing view of our once crucified and now glorified Redeemer,
is good to humble a proud, self-justifying disposition. When we
consider the need of the humiliation and sufferings of the Son
of God, in order to the salvation of perishing sinners, surely
we must be aware of the freeness and richness of Divine grace in
our salvation.

#20-28 The sons of Zebedee abused what Christ said to comfort
the disciples. Some cannot have comforts but they turn them to a
wrong purpose. Pride is a sin that most easily besets us; it is
sinful ambition to outdo others in pomp and grandeur. To put
down the vanity and ambition of their request, Christ leads them
to the thoughts of their sufferings. It is a bitter cup that is
to be drunk of; a cup of trembling, but not the cup of the
wicked. It is but a cup, it is but a draught, bitter perhaps,
but soon emptied; it is a cup in the hand of a Father, #Joh
18:11|. Baptism is an ordinance by which we are joined to the
Lord in covenant and communion; and so is suffering for Christ,
#Eze 20:37; Isa 48:10|. Baptism is an outward and visible sign
of an inward and spiritual grace; and so is suffering for
Christ, for unto us it is given, #Php 1:29|. But they knew not
what Christ's cup was, nor what his baptism. Those are commonly
most confident, who are least acquainted with the cross. Nothing
makes more mischief among brethren, than desire of greatness.
And we never find Christ's disciples quarrelling, but something
of this was at the bottom of it. That man who labours most
diligently, and suffers most patiently, seeking to do good to
his brethren, and to promote the salvation of souls, most
resembles Christ, and will be most honoured by him to all
eternity. Our Lord speaks of his death in the terms applied to
the sacrifices of old. It is a sacrifice for the sins of men,
and is that true and substantial sacrifice, which those of the
law faintly and imperfectly represented. It was a ransom for
many, enough for all, working upon many; and, if for many, then
the poor trembling soul may say, Why not for me?

#29-34 It is good for those under the same trial, or infirmity
of body or mind, to join in prayer to God for relief, that they
may quicken and encourage one another. There is mercy enough in
Christ for all that ask. They were earnest in prayer. They cried
out as men in earnest. Cold desires beg denials. They were
humble in prayer, casting themselves upon, and referring
themselves cheerfully to, the Mediator's mercy. They showed
faith in prayer, by the title they gave to Christ. Surely it was
by the Holy Ghost that they called Jesus, Lord. They persevered
in prayer. When they were in pursuit of such mercy, it was no
time for timidity or hesitation: they cried earnestly. Christ
encouraged them. The wants and burdens of the body we are soon
sensible of, and can readily relate. Oh that we did as feelingly
complain of our spiritual maladies, especially our spiritual
blindness! Many are spiritually blind, yet say they see. Jesus
cured these blind men; and when they had received sight, they
followed him. None follow Christ blindly. He first by his grace
opens men's eyes, and so draws their hearts after him. These
miracles are our call to Jesus; may we hear it, and make it our
daily prayer to grow in grace and in the knowledge of the Lord
and Saviour Jesus Christ.
$-$-$- MT:21

* Christ enters Jerusalem. (1-11) He drives out those who
profaned the temple. (12-17) The barren fig-tree cursed. (18-22)
Jesus' discourse in the temple. (23-27) The parable of the two
sons. (28-32) The parable of the wicked husbandmen. (33-46)

#1-11 This coming of Christ was described by the prophet
Zechariah, #Zec 9:9|. When Christ would appear in his glory, it
is in his meekness, not in his majesty, in mercy to work
salvation. As meekness and outward poverty were fully seen in
Zion's King, and marked his triumphal entrance to Jerusalem, how
wrong covetousness, ambition, and the pride of life must be in
Zion's citizens! They brought the ass, but Jesus did not use it
without the owner's consent. The trappings were such as came to
hand. We must not think the clothes on our backs too dear to
part with for the service of Christ. The chief priests and the
elders afterwards joined with the multitude that abused him upon
the cross; but none of them joined the multitude that did him
honour. Those that take Christ for their King, must lay their
all under his feet. Hosanna signifies, Save now, we beseech
thee! Blessed is he that cometh in the name of the Lord! But of
how little value is the applause of the people! The changing
multitude join the cry of the day, whether it be Hosanna, or
Crucify him. Multitudes often seem to approve the gospel, but
few become consistent disciples. When Jesus was come into
Jerusalem all the city was moved; some perhaps were moved with
joy, who waited for the Consolation of Israel; others, of the
Pharisees, were moved with envy. So various are the motions in
the minds of men upon the approach of Christ's kingdom.

#12-17 Christ found some of the courts of the temple turned into
a market for cattle and things used in the sacrifices, and
partly occupied by the money-changers. Our Lord drove them from
the place, as he had done at his entering upon his ministry,
#Joh 2:13-17|. His works testified of him more than the
hosannas; and his healing in the temple was the fulfilling the
promise, that the glory of the latter house should be greater
than the glory of the former. If Christ came now into many parts
of his visible church, how many secret evils he would discover
and cleanse! And how many things daily practised under the cloak
of religion, would he show to be more suitable to a den of
thieves than to a house of prayer!

#18-22 This cursing of the barren fig-tree represents the state
of hypocrites in general, and so teaches us that Christ looks
for the power of religion in those who profess it, and the
savour of it from those that have the show of it. His just
expectations from flourishing professors are often disappointed;
he comes to many, seeking fruit, and finds leaves only. A false
profession commonly withers in this world, and it is the effect
of Christ's curse. The fig-tree that had no fruit, soon lost its
leaves. This represents the state of the nation and people of
the Jews in particular. Our Lord Jesus found among them nothing
but leaves. And after they rejected Christ, blindness and
hardness grew upon them, till they were undone, and their place
and nation rooted up. The Lord was righteous in it. Let us
greatly fear the doom denounced on the barren fig-tree.

#23-27 As our Lord now openly appeared as the Messiah, the chief
priests and scribes were much offended, especially because he
exposed and removed the abuses they encouraged. Our Lord asked
what they thought of John's ministry and baptism. Many are more
afraid of the shame of lying than of the sin, and therefore
scruple not to speak what they know to be false, as to their own
thoughts, affections, and intentions, or their remembering and
forgetting. Our Lord refused to answer their inquiry. It is best
to shun needless disputes with wicked opposers.

#28-32 Parables which give reproof, speak plainly to the
offenders, and judge them out of their own mouths. The parable
of the two sons sent to work in the vineyard, is to show that
those who knew not John's baptism to be of God, were shamed by
those who knew it, and owned it. The whole human race are like
children whom the Lord has brought up, but they have rebelled
against him, only some are more plausible in their disobedience
than others. And it often happens, that the daring rebel is
brought to repentance and becomes the Lord's servant, while the
formalist grows hardened in pride and enmity.

#33-46 This parable plainly sets forth the sin and ruin of the
Jewish nation; and what is spoken to convict them, is spoken to
caution all that enjoy the privileges of the outward church. As
men treat God's people, they would treat Christ himself, if he
were with them. How can we, if faithful to his cause, expect a
favourable reception from a wicked world, or from ungodly
professors of Christianity! And let us ask ourselves, whether we
who have the vineyard and all its advantages, render fruits in
due season, as a people, as a family, or as separate persons.
Our Saviour, in his question, declares that the Lord of the
vineyard will come, and when he comes he will surely destroy the
wicked. The chief priests and the elders were the builders, and
they would not admit his doctrine or laws; they threw him aside
as a despised stone. But he who was rejected by the Jews, was
embraced by the Gentiles. Christ knows who will bring forth
gospel fruits in the use of gospel means. The unbelief of
sinners will be their ruin. But God has many ways of restraining
the remainders of wrath, as he has of making that which breaks
out redound to his praise. May Christ become more and more
precious to our souls, as the firm Foundation and Cornerstone of
his church. May we be willing to follow him, though despised and
hated for his sake.
$-$-$- MT:22

* The parable of the marriage feast. (1-14) The Pharisees
question Jesus as to the tribute. (15-22) The question of the
Sadducees as to the resurrection. (23-33) The substance of the
commandments. (34-40) Jesus questions the Pharisees. (41-46)

#1-14 The provision made for perishing souls in the gospel, is
represented by a royal feast made by a king, with eastern
liberality, on the marriage of his son. Our merciful God has not
only provided food, but a royal feast, for the perishing souls
of his rebellious creatures. There is enough and to spare, of
every thing that can add to our present comfort and everlasting
happiness, in the salvation of his Son Jesus Christ. The guests
first invited were the Jews. When the prophets of the Old
Testament prevailed not, nor John the Baptist, nor Christ
himself, who told them the kingdom of God was at hand, the
apostles and ministers of the gospel were sent, after Christ's
resurrection, to tell them it was come, and to persuade them to
accept the offer. The reason why sinners come not to Christ and
salvation by him, is, not because they cannot, but because they
will not. Making light of Christ, and of the great salvation
wrought out by him, is the damning sin of the world. They were
careless. Multitudes perish for ever through mere carelessness,
who show no direct aversion, but are careless as to their souls.
Also the business and profit of worldly employments hinder many
in closing with the Saviour. Both farmers and merchants must be
diligent; but whatever we have of the world in our hands, our
care must be to keep it out of our hearts, lest it come between
us and Christ. The utter ruin coming upon the Jewish church and
nation, is here represented. Persecution of Christ's faithful
ministers fills up the measure of guilt of any people. The offer
of Christ and salvation to the Gentiles was not expected; it was
such a surprise as it would be to wayfaring men, to be invited
to a royal wedding-feast. The design of the gospel is to gather
souls to Christ; all the children of God scattered abroad, #Joh
10:16; 11:52|. The case of hypocrites is represented by the
guest that had not on a wedding-garment. It concerns all to
prepare for the scrutiny; and those, and those only, who put on
the Lord Jesus, who have a Christian temper of mind, who live by
faith in Christ, and to whom he is all in all, have the
wedding-garment. The imputed righteousness of Christ, and the
sanctification of the Spirit, are both alike necessary. No man
has the wedding-garment by nature, or can form it for himself.
The day is coming, when hypocrites will be called to account for
all their presumptuous intruding into gospel ordinances, and
usurpation of gospel privileges. Take him away. Those that walk
unworthy of Christianity, forfeit all the happiness they
presumptuously claimed. Our Saviour here passes out of the
parable into that which it teaches. Hypocrites go by the light
of the gospel itself down to utter darkness. Many are called to
the wedding-feast, that is, to salvation, but few have the
wedding-garment, the righteousness of Christ, the sanctification
of the Spirit. Then let us examine ourselves whether we are in
the faith, and seek to be approved by the King.

#15-22 The Pharisees sent their disciples with the Herodians, a
party among the Jews, who were for full subjection to the Roman
emperor. Though opposed to each other, they joined against
Christ. What they said of Christ was right; whether they knew it
or not, blessed be God we know it. Jesus Christ was a faithful
Teacher, and a bold reprover. Christ saw their wickedness.
Whatever mask the hypocrite puts on, our Lord Jesus sees through
it. Christ did not interpose as a judge in matters of this
nature, for his kingdom is not of this world, but he enjoins
peaceable subjection to the powers that be. His adversaries were
reproved, and his disciples were taught that the Christian
religion is no enemy to civil government. Christ is, and will
be, the wonder, not only of his friends, but of his enemies.
They admire his wisdom, but will not be guided by it; his power,
but will not submit to it.

#23-33 The doctrines of Christ displeased the infidel Sadducees,
as well as the Pharisees and Herodians. He carried the great
truths of the resurrection and a future state, further than they
had yet been reveled. There is no arguing from the state of
things in this world, as to what will take place hereafter. Let
truth be set in a clear light, and it appears in full strength.
Having thus silenced them, our Lord proceeded to show the truth
of the doctrine of the resurrection from the books of Moses. God
declared to Moses that he was the God of the patriarchs, who had
died long before; this shows that they were then in a state of
being, capable of enjoying his favour, and proves that the
doctrine of the resurrection is clearly taught in the Old
Testament as well as in the New. But this doctrine was kept for
a more full revelation, after the resurrection of Christ, who
was the first-fruits of them that slept. All errors arise from
not knowing the Scriptures and the power of God. In this world
death takes away one after another, and so ends all earthly
hopes, joys, sorrows, and connexions. How wretched are those who
look for nothing better beyond the grave!

#34-40 An interpreter of the law asked our Lord a question, to
try, not so much his knowledge, as his judgment. The love of God
is the first and great commandment, and the sum of all the
commands of the first table. Our love of God must be sincere,
not in word and tongue only. All our love is too little to
bestow upon him, therefore all the powers of the soul must be
engaged for him, and carried out toward him. To love our
neighbour as ourselves, is the second great commandment. There
is a self-love which is corrupt, and the root of the greatest
sins, and it must be put off and mortified; but there is a
self-love which is the rule of the greatest duty: we must have a
due concern for the welfare of our own souls and bodies. And we
must love our neighbour as truly and sincerely as we love
ourselves; in many cases we must deny ourselves for the good of
others. By these two commandments let our hearts be formed as by
a mould.

#41-46 When Christ baffled his enemies, he asked what thoughts
they had of the promised Messiah? How he could be the Son of
David and yet his Lord? He quotes #Ps 110:1|. If the Christ was
to be a mere man, who would not exist till many ages after
David's death, how could his forefather call him Lord? The
Pharisees could not answer it. Nor can any solve the difficulty
except he allows the Messiah to be the Son of God, and David's
Lord equally with the Father. He took upon him human nature, and
so became God manifested in the flesh; in this sense he is the
Son of man and the Son of David. It behoves us above all things
seriously to inquire, "What think we of Christ?" Is he
altogether glorious in our eyes, and precious to our hearts? May
Christ be our joy, our confidence, our all. May we daily be made
more like to him, and more devoted to his service.
$-$-$- MT:23

* Jesus reproves the scribes and Pharisees. (1-12) Crimes of the
Pharisees. (13-33) The guilt of Jerusalem. (34-39)

#1-12 The scribes and Pharisees explained the law of Moses, and
enforced obedience to it. They are charged with hypocrisy in
religion. We can only judge according to outward appearance; but
God searches the heart. They made phylacteries. These were
scrolls of paper or parchment, wherein were written four
paragraphs of the law, to be worn on their foreheads and left
arms, #Ex 13:2-10; 13:11-16; De 6:4-9; 11:13-21|. They made
these phylacteries broad, that they might be thought more
zealous for the law than others. God appointed the Jews to make
fringes upon their garments, #Nu 15:38|, to remind them of their
being a peculiar people; but the Pharisees made them larger than
common, as if they were thereby more religious than others.
Pride was the darling, reigning sin of the Pharisees, the sin
that most easily beset them, and which our Lord Jesus takes all
occasions to speak against. For him that is taught in the word
to give respect to him that teaches, is commendable; but for him
that teaches, to demand it, to be puffed up with it, is sinful.
How much is all this against the spirit of Christianity! The
consistent disciple of Christ is pained by being put into chief
places. But who that looks around on the visible church, would
think this was the spirit required? It is plain that some
measure of this antichristian spirit prevails in every religious
society, and in every one of our hearts.

#13-33 The scribes and Pharisees were enemies to the gospel of
Christ, and therefore to the salvation of the souls of men. It
is bad to keep away from Christ ourselves, but worse also to
keep others from him. Yet it is no new thing for the show and
form of godliness to be made a cloak to the greatest enormities.
But dissembled piety will be reckoned double iniquity. They were
very busy to turn souls to be of their party. Not for the glory
of God and the good of souls, but that they might have the
credit and advantage of making converts. Gain being their
godliness, by a thousand devices they made religion give way to
their worldly interests. They were very strict and precise in
smaller matters of the law, but careless and loose in weightier
matters. It is not the scrupling a little sin that Christ here
reproves; if it be a sin, though but a gnat, it must be strained
out; but the doing that, and then swallowing a camel, or,
committing a greater sin. While they would seem to be godly,
they were neither sober nor righteous. We are really, what we
are inwardly. Outward motives may keep the outside clean, while
the inside is filthy; but if the heart and spirit be made new,
there will be newness of life; here we must begin with
ourselves. The righteousness of the scribes and Pharisees was
like the ornaments of a grave, or dressing up a dead body, only
for show. The deceitfulness of sinners' hearts appears in that
they go down the streams of the sins of their own day, while
they fancy that they should have opposed the sins of former
days. We sometimes think, if we had lived when Christ was upon
earth, that we should not have despised and rejected him, as men
then did; yet Christ in his Spirit, in his word, in his
ministers, is still no better treated. And it is just with God
to give those up to their hearts' lusts, who obstinately persist
in gratifying them. Christ gives men their true characters.

#34-39 Our Lord declares the miseries the inhabitants of
Jerusalem were about to bring upon themselves, but he does not
notice the sufferings he was to undergo. A hen gathering her
chickens under her wings, is an apt emblem of the Saviour's
tender love to those who trust in him, and his faithful care of
them. He calls sinners to take refuge under his tender
protection, keeps them safe, and nourishes them to eternal life.
The present dispersion and unbelief of the Jews, and their
future conversion to Christ, were here foretold. Jerusalem and
her children had a large share of guilt, and their punishment
has been signal. But ere long, deserved vengeance will fall on
every church which is Christian in name only. In the mean time
the Saviour stands ready to receive all who come to him. There
is nothing between sinners and eternal happiness, but their
proud and unbelieving unwillingness.
$-$-$- MT:24

* Christ foretells the destruction of the temple. (1-3) The
troubles before the destruction of Jerusalem. (4-28) Christ
foretells other signs and miseries, to the end of the world.
(29-41) Exhortations to watchfulness. (42-51)

#1-3 Christ foretells the utter ruin and destruction coming upon
the temple. A believing foresight of the defacing of all worldly
glory, will help to keep us from admiring it, and overvaluing
it. The most beautiful body soon will be food for worms, and the
most magnificent building a ruinous heap. See ye not all these
things? It will do us good so to see them as to see through
them, and see to the end of them. Our Lord having gone with his
disciples to the Mount of Olives, he set before them the order
of the times concerning the Jews, till the destruction of
Jerusalem; and as to men in general till the end of the world.

#4-28 The disciples had asked concerning the times, When these
things should be? Christ gave them no answer to that; but they
had also asked, What shall be the sign? This question he answers
fully. The prophecy first respects events near at hand, the
destruction of Jerusalem, the end of the Jewish church and
state, the calling of the Gentiles, and the setting up of
Christ's kingdom in the world; but it also looks to the general
judgment; and toward the close, points more particularly to the
latter. What Christ here said to his disciples, tended more to
promote caution than to satisfy their curiosity; more to prepare
them for the events that should happen, than to give a distinct
idea of the events. This is that good understanding of the times
which all should covet, thence to infer what Israel ought to do.
Our Saviour cautions his disciples to stand on their guard
against false teachers. And he foretells wars and great
commotions among nations. From the time that the Jews rejected
Christ, and he left their house desolate, the sword never
departed from them. See what comes of refusing the gospel. Those
who will not hear the messengers of peace, shall be made to hear
the messengers of war. But where the heart is fixed, trusting in
God, it is kept in peace, and is not afraid. It is against the
mind of Christ, that his people should have troubled hearts,
even in troublous times. When we looked forward to the eternity
of misery that is before the obstinate refusers of Christ and
his gospel, we may truly say, The greatest earthly judgments are
but the beginning of sorrows. It is comforting that some shall
endure even to the end. Our Lord foretells the preaching of the
gospel in all the world. The end of the world shall not be till
the gospel has done its work. Christ foretells the ruin coming
upon the people of the Jews; and what he said here, would be of
use to his disciples, for their conduct and for their comfort.
If God opens a door of escape, we ought to make our escape,
otherwise we do not trust God, but tempt him. It becomes
Christ's disciples, in times of public trouble, to be much in
prayer: that is never out of season, but in a special manner
seasonable when we are distressed on every side. Though we must
take what God sends, yet we may pray against sufferings; and it
is very trying to a good man, to be taken by any work of
necessity from the solemn service and worship of God on the
sabbath day. But here is one word of comfort, that for the
elect's sake these days shall be made shorter than their enemies
designed, who would have cut all off, if God, who used these
foes to serve his own purpose, had not set bounds to their
wrath. Christ foretells the rapid spreading of the gospel in the
world. It is plainly seen as the lightning. Christ preached his
gospel openly. The Romans were like an eagle, and the ensign of
their armies was an eagle. When a people, by their sin, make
themselves as loathsome carcasses, nothing can be expected but
that God should send enemies to destroy them. It is very
applicable to the day of judgment, the coming of our Lord Jesus
Christ in that day, #2Th 2:1|. Let us give diligence to make our
calling and election sure; then may we know that no enemy or
deceiver shall ever prevail against us.

#29-41 Christ foretells his second coming. It is usual for
prophets to speak of things as near and just at hand, to express
the greatness and certainty of them. Concerning Christ's second
coming, it is foretold that there shall be a great change, in
order to the making all things new. Then they shall see the Son
of man coming in the clouds. At his first coming, he was set for
a sign that should be spoken against, but at his second coming,
a sign that should be admired. Sooner or later, all sinners will
be mourners; but repenting sinners look to Christ, and mourn
after a godly sort; and those who sow in those tears shall
shortly reap in joy. Impenitent sinners shall see Him whom they
have pierced, and, though they laugh now, shall mourn and weep
in endless horror and despair. The elect of God are scattered
abroad; there are some in all places, and all nations; but when
that great gathering day comes, there shall not one of them be
missing. Distance of place shall keep none out of heaven. Our
Lord declares that the Jews should never cease to be a distinct
people, until all things he had been predicting were fulfilled.
His prophecy reaches to the day of final judgment; therefore he
here, ver. 34, foretells that Judah shall never cease to exist
as a distinct people, so long as this world shall endure. Men of
the world scheme and plan for generation upon generation here,
but they plan not with reference to the overwhelming,
approaching, and most certain event of Christ's second coming,
which shall do away every human scheme, and set aside for ever
all that God forbids. That will be as surprising a day, as the
deluge to the old world. Apply this, first, to temporal
judgments, particularly that which was then hastening upon the
nation and people of the Jews. Secondly, to the eternal
judgment. Christ here shows the state of the old world when the
deluge came. They were secure and careless; they knew not, until
the flood came; and they believed not. Did we know aright that
all earthly things must shortly pass away, we should not set our
eyes and hearts so much upon them as we do. The evil day is not
the further off for men's putting it far from them. What words
can more strongly describe the suddenness of our Saviour's
coming! Men will be at their respective businesses, and suddenly
the Lord of glory will appear. Women will be in their house
employments, but in that moment every other work will be laid
aside, and every heart will turn inward and say, It is the Lord!
Am I prepared to meet him? Can I stand before him? And what, in
fact, is the day of judgment to the whole world, but the day of
death to every one?

#42-51 To watch for Christ's coming, is to maintain that temper
of mind which we would be willing that our Lord should find us
in. We know we have but a little time to live, we cannot know
that we have a long time to live; much less do we know the time
fixed for the judgment. Our Lord's coming will be happy to those
that shall be found ready, but very dreadful to those that are
not. If a man, professing to be the servant of Christ, be an
unbeliever, covetous, ambitious, or a lover of pleasure, he will
be cut off. Those who choose the world for their portion in this
life, will have hell for their portion in the other life. May
our Lord, when he cometh, pronounce us blessed, and present us
to the Father, washed in his blood, purified by his Spirit, and
fit to be partakers of the inheritance of the saints in light.
$-$-$- MT:25

* The parable of the ten virgins. (1-13) The parable of the
talents. (14-30) The judgment. (31-46)

#1-13 The circumstances of the parable of the ten virgins were
taken from the marriage customs among the Jews, and explain the
great day of Christ's coming. See the nature of Christianity. As
Christians we profess to attend upon Christ, to honour him, also
to be waiting for his coming. Sincere Christians are the wise
virgins, and hypocrites the foolish ones. Those are the truly
wise or foolish that are so in the affairs of their souls. Many
have a lamp of profession in their hands, but have not, in their
hearts, sound knowledge and settled resolution, which are needed
to carry them through the services and trials of the present
state. Their hearts are not stored with holy dispositions, by
the new-creating Spirit of God. Our light must shine before men
in good works; but this is not likely to be long done, unless
there is a fixed, active principle in the heart, of faith in
Christ, and love to God and our brethren. They all slumbered and
slept. The delay represents the space between the real or
apparent conversion of these professors, and the coming of
Christ, to take them away by death, or to judge the world. But
though Christ tarry past our time, he will not tarry past the
due time. The wise virgins kept their lamps burning, but they
did not keep themselves awake. Too many real Christians grow
remiss, and one degree of carelessness makes way for another.
Those that allow themselves to slumber, will scarcely keep from
sleeping; therefore dread the beginning of spiritual decays. A
startling summons was given. Go ye forth to meet Him, is a call
to those prepared. The notice of Christ's approach, and the call
to meet him, will awaken. Even those best prepared for death
have work to do to get actually ready, #2Pe 3:14|. It will be a
day of search and inquiry; and it concerns us to think how we
shall then be found. Some wanted oil to supply their lamps when
going out. Those that take up short of true grace, will
certainly find the want of it one time or other. An outward
profession may light a man along this world, but the damps of
the valley of the shadow of death will put out such a light.
Those who care not to live the life, yet would die the death of
the righteous. But those that would be saved, must have grace of
their own; and those that have most grace, have none to spare.
The best need more from Christ. And while the poor alarmed soul
addresses itself, upon a sick-bed, to repentance and prayer, in
awful confusion, death comes, judgment comes, the work is
undone, and the poor sinner is undone for ever. This comes of
having oil to buy when we should burn it, grace to get when we
should use it. Those, and those only, shall go to heaven
hereafter, that are made ready for heaven here. The suddenness
of death and of Christ's coming to us then, will not hinder our
happiness, if we have been prepared. The door was shut. Many
will seek admission into heaven when it is too late. The vain
confidence of hypocrites will carry them far in expectations of
happiness. The unexpected summons of death may alarm the
Christian; but, proceeding without delay to trim his lamp, his
graces often shine more bright; while the mere professor's
conduct shows that his lamp is going out. Watch therefore,
attend to the business of your souls. Be in the fear of the Lord
all the day long.

#14-30 Christ keeps no servants to be idle: they have received
their all from him, and have nothing they can call their own but
sin. Our receiving from Christ is in order to our working for
him. The manifestation of the Spirit is given to every man to
profit withal. The day of account comes at last. We must all be
reckoned with as to what good we have got to our own souls, and
have done to others, by the advantages we have enjoyed. It is
not meant that the improving of natural powers can entitle a man
to Divine grace. It is the real Christian's liberty and
privilege to be employed as his Redeemer's servant, in promoting
his glory, and the good of his people: the love of Christ
constrains him to live no longer to himself, but to Him that
died for him, and rose again. Those who think it impossible to
please God, and in vain to serve him, will do nothing to purpose
in religion. They complain that He requires of them more than
they are capable of, and punishes them for what they cannot
help. Whatever they may pretend, the fact is, they dislike the
character and work of the Lord. The slothful servant is
sentenced to be deprived of his talent. This may be applied to
the blessings of this life; but rather to the means of grace.
Those who know not the day of their visitation, shall have the
things that belong to their peace hid from their eyes. His doom
is, to be cast into outer darkness. It is a usual way of
expressing the miseries of the damned in hell. Here, as in what
was said to the faithful servants, our Saviour goes out of the
parable into the thing intended by it, and this serves as a key
to the whole. Let us not envy sinners, or covet any of their
perishing possessions.

#31-46 This is a description of the last judgment. It is as an
explanation of the former parables. There is a judgment to come,
in which every man shall be sentenced to a state of everlasting
happiness, or misery. Christ shall come, not only in the glory
of his Father, but in his own glory, as Mediator. The wicked and
godly here dwell together, in the same cities, churches,
families, and are not always to be known the one from the other;
such are the weaknesses of saints, such the hypocrisies of
sinners; and death takes both: but in that day they will be
parted for ever. Jesus Christ is the great Shepherd; he will
shortly distinguish between those that are his, and those that
are not. All other distinctions will be done away; but the great
one between saints and sinners, holy and unholy, will remain for
ever. The happiness the saints shall possess is very great. It
is a kingdom; the most valuable possession on earth; yet this is
but a faint resemblance of the blessed state of the saints in
heaven. It is a kingdom prepared. The Father provided it for
them in the greatness of his wisdom and power; the Son purchased
it for them; and the blessed Spirit, in preparing them for the
kingdom, is preparing it for them. It is prepared for them: it
is in all points adapted to the new nature of a sanctified soul.
It is prepared from the foundation of the world. This happiness
was for the saints, and they for it, from all eternity. They
shall come and inherit it. What we inherit is not got by
ourselves. It is God that makes heirs of heaven. We are not to
suppose that acts of bounty will entitle to eternal happiness.
Good works done for God's sake, through Jesus Christ, are here
noticed as marking the character of believers made holy by the
Spirit of Christ, and as the effects of grace bestowed on those
who do them. The wicked in this world were often called to come
to Christ for life and rest, but they turned from his calls; and
justly are those bid to depart from Christ, that would not come
to him. Condemned sinners will in vain offer excuses. The
punishment of the wicked will be an everlasting punishment;
their state cannot be altered. Thus life and death, good and
evil, the blessing and the curse, are set before us, that we may
choose our way, and as our way so shall our end be.
$-$-$- MT:26

* The rulers conspire against Christ. (1-5) Christ anointed at
Bethany. (6-13) Judas bargains to betray Christ. (14-16) The
Passover. (17-25) Christ institutes his holy supper. (26-30) He
warns his disciples. (31-35) His agony in the garden. (36-46) He
is betrayed. (47-56) Christ before Caiaphas. (57-68) Peter
denies him. (69-75)

#1-5 Our Lord had often told of his sufferings as at a distance,
now he speaks of them as at hand. At the same time the Jewish
council consulted how they might put him to death secretly. But
it pleased God to defeat their intention. Jesus, the true
paschal Lamb, was to be sacrificed for us at that very time, and
his death and resurrection rendered public.

#6-13 The pouring ointment upon the head of Christ was a token
of the highest respect. Where there is true love in the heart to
Jesus Christ, nothing will be thought too good to bestow upon
him. The more Christ's servants and their services are cavilled
at, the more he manifests his acceptance. This act of faith and
love was so remarkable, that it would be reported, as a memorial
of Mary's faith and love, to all future ages, and in all places
where the gospel should be preached. This prophecy is fulfilled.

#14-16 There were but twelve called apostles, and one of them
was like a devil; surely we must never expect any society to be
quite pure on this side heaven. The greater profession men make
of religion, the greater opportunity they have of doing
mischief, if their hearts be not right with God. Observe, that
Christ's own disciple, who knew so well his doctrine and manner
of his life, and was false to him, could not charge him with any
thing criminal, though it would have served to justify his
treachery. What did Judas want? Was not he welcome wherever his
Master was? Did he not fare as Christ fared? It is not the lack,
but the love of money, that is the root of all evil. After he
had made that wicked bargain, Judas had time to repent, and to
revoke it; but when lesser acts of dishonesty have hardened the
conscience men do without hesitation that which is more
shameful.

#17-25 Observe, the place for their eating the passover was
pointed out by Christ to the disciples. He knows those hidden
ones who favour his cause, and will graciously visit all who are
willing to receive him. The disciples did as Jesus had
appointed. Those who would have Christ's presence in the gospel
passover, must do what he says. It well becomes the disciples of
Christ always to be jealous over themselves, especially in
trying times. We know not how strongly we may be tempted, nor
how far God may leave us to ourselves, therefore we have reason
not to be high-minded, but to fear. Heart-searching examination
and fervent prayer are especially proper before the Lord's
supper, that, as Christ our Passover is now sacrificed for us,
we may keep this feast, renewing our repentance, our faith in
his blood, and surrendering ourselves to his service.

#26-30 This ordinance of the Lord's supper is to us the passover
supper, by which we commemorate a much greater deliverance than
that of Israel out of Egypt. Take, eat; accept of Christ as he
is offered to you; receive the atonement, approve of it, submit
to his grace and his government. Meat looked upon, be the dish
ever so well garnished, will not nourish; it must be fed upon:
so must the doctrine of Christ. This is my body; that is,
spiritually, it signifies and represents his body. We partake of
the sun, not by having the sun put into our hands, but the beams
of it darted down upon us; so we partake of Christ by partaking
of his grace, and the blessed fruits of the breaking of his
body. The blood of Christ is signified and represented by the
wine. He gave thanks, to teach us to look to God in every part
of the ordinance. This cup he gave to the disciples with a
command, Drink ye all of it. The pardon of sin is that great
blessing which is, in the Lord's supper, conferred on all true
believers; it is the foundation of all other blessings. He takes
leave of such communion; and assures them of a happy meeting
again at last; "Until that day when I drink it new with you",
may be understood of the joys and glories of the future state,
which the saints shall partake with the Lord Jesus. That will be
the kingdom of his Father; the wine of consolation will there be
always new. While we look at the outward signs of Christ's body
broken and his blood shed for the remission of our sins, let us
recollect that the feast cost him as much as though he had
literally given his flesh to be eaten and his blood for us to
drink.

#31-35 Improper self-confidence, like that of Peter, is the
first step to a fall. There is a proneness in all of us to be
over-confident. But those fall soonest and foulest, who are the
most confident in themselves. Those are least safe, who think
themselves most secure. Satan is active to lead such astray;
they are most off their guard: God leaves them to themselves, to
humble them.

#36-46 He who made atonement for the sins of mankind, submitted
himself in a garden of suffering, to the will of God, from which
man had revolted in a garden of pleasure. Christ took with him
into that part of the garden where he suffered his agony, only
those who had witnessed his glory in his transfiguration. Those
are best prepared to suffer with Christ, who have by faith
beheld his glory. The words used denote the most entire
dejection, amazement, anguish, and horror of mind; the state of
one surrounded with sorrows, overwhelmed with miseries, and
almost swallowed up with terror and dismay. He now began to be
sorrowful, and never ceased to be so till he said, It is
finished. He prayed that, if possible, the cup might pass from
him. But he also showed his perfect readiness to bear the load
of his sufferings; he was willing to submit to all for our
redemption and salvation. According to this example of Christ,
we must drink of the bitterest cup which God puts into our
hands; though nature struggle, it must submit. It should be more
our care to get troubles sanctified, and our hearts satisfied
under them, than to get them taken away. It is well for us that
our salvation is in the hand of One who neither slumbers nor
sleeps. All are tempted, but we should be much afraid of
entering into temptation. To be secured from this, we should
watch and pray, and continually look unto the Lord to hold us up
that we may be safe. Doubtless our Lord had a clear and full
view of the sufferings he was to endure, yet he spoke with the
greatest calmness till this time. Christ was a Surety, who
undertook to be answerable for our sins. Accordingly he was made
sin for us, and suffered for our sins, the Just for the unjust;
and Scripture ascribes his heaviest sufferings to the hand of
God. He had full knowledge of the infinite evil of sin, and of
the immense extent of that guilt for which he was to atone; with
awful views of the Divine justice and holiness, and the
punishment deserved by the sins of men, such as no tongue can
express, or mind conceive. At the same time, Christ suffered
being tempted; probably horrible thoughts were suggested by
Satan that tended to gloom and every dreadful conclusion: these
would be the more hard to bear from his perfect holiness. And
did the load of imputed guilt so weigh down the soul of Him of
whom it is said, He upholdeth all things by the word of his
power? into what misery then must those sink whose sins are left
upon their own heads! How will those escape who neglect so great
salvation?

#47-56 No enemies are so much to be abhorred as those professed
disciples that betray Christ with a kiss. God has no need of our
services, much less of our sins, to bring about his purposes.
Though Christ was crucified through weakness, it was voluntary
weakness; he submitted to death. If he had not been willing to
suffer, they could not conquer him. It was a great sin for those
who had left all to follow Jesus; now to leave him for they knew
not what. What folly, for fear of death to flee from Him, whom
they knew and acknowledged to be the Fountain of life!

#57-68 Jesus was hurried into Jerusalem. It looks ill, and bodes
worse, when those who are willing to be Christ's disciples, are
not willing to be known to be so. Here began Peter's denying
him: for to follow Christ afar off, is to begin to go back from
him. It is more our concern to prepare for the end, whatever it
may be, than curiously to ask what the end will be. The event is
God's, but the duty is ours. Now the Scriptures were fulfilled,
which said, False witnesses are risen up against me. Christ was
accused, that we might not be condemned; and if at any time we
suffer thus, let us remember we cannot expect to fare better
than our Master. When Christ was made sin for us, he was silent,
and left it to his blood to speak. Hitherto Jesus had seldom
professed expressly to be the Christ, the Son of God; the tenor
of his doctrine spoke it, and his miracles proved it; but now he
would not omit to make an open confession of it. It would have
looked like declining his sufferings. He thus confessed, as an
example and encouragement to his followers, to confess him
before men, whatever hazard they ran. Disdain, cruel mocking,
and abhorrence, are the sure portion of the disciple as they
were of the Master, from such as would buffet and deride the
Lord of glory. These things were exactly foretold in the
fiftieth chapter of Isaiah. Let us confess Christ's name, and
bear the reproach, and he will confess us before his Father's
throne.

#69-75 Peter's sin is truly related, for the Scriptures deal
faithfully. Bad company leads to sin: those who needlessly
thrust themselves into it, may expect to be tempted and
insnared, as Peter. They scarcely can come out of such company
without guilt or grief, or both. It is a great fault to be shy
of Christ; and to dissemble our knowledge of him, when we are
called to own him, is, in effect, to deny him. Peter's sin was
aggravated; but he fell into the sin by surprise, not as Judas,
with design. But conscience should be to us as the crowing of
the cock, to put us in mind of the sins we had forgotten. Peter
was thus left to fall, to abate his self-confidence, and render
him more modest, humble, compassionate, and useful to others.
The event has taught believers many things ever since, and if
infidels, Pharisees, and hypocrites stumble at it or abuse it,
it is at their peril. Little do we know how we should act in
very difficult situations, if we were left to ourselves. Let
him, therefore, that thinketh he standeth, take heed lest he
fall; let us all distrust our own hearts, and rely wholly on the
Lord. Peter wept bitterly. Sorrow for sin must not be slight,
but great and deep. Peter, who wept so bitterly for denying
Christ, never denied him again, but confessed him often in the
face of danger. True repentance for any sin will be shown by the
contrary grace and duty; that is a sign of our sorrowing not
only bitterly, but sincerely.
$-$-$- MT:27

* Christ delivered to Pilate, The despair of Judas. (1-10)
Christ before Pilate. (11-25) Barabbas loosed, Christ mocked.
(26-30) Christ led to be crucified. (31-34) He is crucified.
(35-44) The death of Christ. (45-50) Events at the crucifixion.
(51-56) The burial of Christ. (57-61) The sepulchre secured.
(62-66)

#1-10 Wicked men see little of the consequences of their crimes
when they commit them, but they must answer for them all. In the
fullest manner Judas acknowledged to the chief priests that he
had sinned, and betrayed an innocent person. This was full
testimony to the character of Christ; but the rulers were
hardened. Casting down the money, Judas departed, and went and
hanged himself, not being able to bear the terror of Divine
wrath, and the anguish of despair. There is little doubt but
that the death of Judas was before that of our blessed Lord. But
was it nothing to them that they had thirsted after this blood,
and hired Judas to betray it, and had condemned it to be shed
unjustly? Thus do fools make a mock at sin. Thus many make light
of Christ crucified. And it is a common instance of the
deceitfulness of our hearts, to make light of our own sin by
dwelling upon other people's sins. But the judgment of God is
according to truth. Many apply this passage of the buying the
piece of ground, with the money Judas brought back, to signify
the favour intended by the blood of Christ to strangers, and
sinners of the Gentiles. It fulfilled a prophecy, #Zec 11:12|.
Judas went far toward repentance, yet it was not to salvation.
He confessed, but not to God; he did not go to him, and say, I
have sinned, Father, against heaven. Let none be satisfied with
such partial convictions as a man may have, and yet remain full
of pride, enmity, and rebellion.

#11-25 Having no malice against Jesus, Pilate urged him to clear
himself, and laboured to get him discharged. The message from
his wife was a warning. God has many ways of giving checks to
sinners, in their sinful pursuits, and it is a great mercy to
have such checks from Providence, from faithful friends, and
from our own consciences. O do not this abominable thing which
the Lord hates! is what we may hear said to us, when we are
entering into temptation, if we will but regard it. Being
overruled by the priests, the people made choice of Barabbas.
Multitudes who choose the world, rather than God, for their
ruler and portion, thus choose their own delusions. The Jews
were so bent upon the death of Christ, that Pilate thought it
would be dangerous to refuse. And this struggle shows the power
of conscience even on the worst men. Yet all was so ordered to
make it evident that Christ suffered for no fault of his own,
but for the sins of his people. How vain for Pilate to expect to
free himself from the guilt of the innocent blood of a righteous
person, whom he was by his office bound to protect! The Jews'
curse upon themselves has been awfully answered in the
sufferings of their nation. None could bear the sin of others,
except Him that had no sin of his own to answer for. And are we
not all concerned? Is not Barabbas preferred to Jesus, when
sinners reject salvation that they may retain their darling
sins, which rob God of his glory, and murder their souls? The
blood of Christ is now upon us for good, through mercy, by the
Jews' rejection of it. O let us flee to it for refuge!

#26-30 Crucifixion was a death used only among the Romans; it
was very terrible and miserable. A cross was laid on the ground,
to which the hands and feet were nailed, it was then lifted up
and fixed upright, so that the weight of the body hung on the
nails, till the sufferer died in agony. Christ thus answered the
type of the brazen serpent raised on a pole. Christ underwent
all the misery and shame here related, that he might purchase
for us everlasting life, and joy, and glory.

#31-34 Christ was led as a Lamb to the slaughter, as a Sacrifice
to the altar. Even the mercies of the wicked are really cruel.
Taking the cross from him, they compelled one Simon to bear it.
Make us ready, O Lord, to bear the cross thou hast appointed us,
and daily to take it up with cheerfulness, following thee. Was
ever sorrow like unto his sorrow? And when we behold what manner
of death he died, let us in that behold with what manner of love
he loved us. As if death, so painful a death, were not enough,
they added to its bitterness and terror in several ways.

#35-44 It was usual to put shame upon malefactors, by a writing
to notify the crime for which they suffered. So they set up one
over Christ's head. This they designed for his reproach, but God
so overruled it, that even his accusation was to his honour.
There were crucified with him at the same time, two robbers. He
was, at his death, numbered among the transgressors, that we, at
our death, might be numbered among the saints. The taunts and
jeers he received are here recorded. The enemies of Christ
labour to make others believe that of religion and of the people
of God, which they themselves know to be false. The chief
priests and scribes, and the elders, upbraid Jesus with being
the King of Israel. Many people could like the King of Israel
well enough, if he would but come down from the cross; if they
could but have his kingdom without the tribulation through which
they must enter into it. But if no cross, then no Christ, no
crown. Those that would reign with him, must be willing to
suffer with him. Thus our Lord Jesus, having undertaken to
satisfy the justice of God, did it, by submitting to the
punishment of the worst of men. And in every minute particular
recorded about the sufferings of Christ, we find some prediction
in the Prophets or the Psalms fulfilled.

#45-50 During the three hours which the darkness continued,
Jesus was in agony, wrestling with the powers of darkness, and
suffering his Father's displeasure against the sin of man, for
which he was now making his soul an offering. Never were there
three such hours since the day God created man upon the earth,
never such a dark and awful scene; it was the turning point of
that great affair, man's redemption and salvation. Jesus uttered
a complaint from #Ps 22:1|. Hereby he teaches of what use the
word of God is to direct us in prayer, and recommends the use of
Scripture expressions in prayer. The believer may have tasted
some drops of bitterness, but he can only form a very feeble
idea of the greatness of Christ's sufferings. Yet, hence he
learns something of the Saviour's love to sinners; hence he gets
deeper conviction of the vileness and evil of sin, and of what
he owes to Christ, who delivers him from the wrath to come. His
enemies wickedly ridiculed his complaint. Many of the reproaches
cast upon the word of God and the people of God, arise, as here,
from gross mistakes. Christ, just before he expired, spake in
his full strength, to show that his life was not forced from
him, but was freely delivered into his Father's hands. He had
strength to bid defiance to the powers of death: and to show
that by the eternal Spirit he offered himself, being the Priest
as well as the Sacrifice, he cried with a loud voice. Then he
yielded up the ghost. The Son of God upon the cross, did die by
the violence of the pain he was put to. His soul was separated
from his body, and so his body was left really and truly dead.
It was certain that Christ did die, for it was needful that he
should die. He had undertaken to make himself an offering for
sin, and he did it when he willingly gave up his life.

#51-56 The rending of the veil signified that Christ, by his
death, opened a way to God. We have an open way through Christ
to the throne of grace, or mercy-seat now, and to the throne of
glory hereafter. When we duly consider Christ's death, our hard
and rocky hearts should be rent; the heart, and not the
garments. That heart is harder than a rock that will not yield,
that will not melt, where Jesus Christ is plainly set forth
crucified. The graves were opened, and many bodies of saints
which slept, arose. To whom they appeared, in what manner, and
how they disappeared, we are not told; and we must not desire to
be wise above what is written. The dreadful appearances of God
in his providence, sometimes work strangely for the conviction
and awakening of sinners. This was expressed in the terror that
fell upon the centurion and the Roman soldiers. We may reflect
with comfort on the abundant testimonies given to the character
of Jesus; and, seeking to give no just cause of offence, we may
leave it to the Lord to clear our characters, if we live to Him.
Let us, with an eye of faith, behold Christ and him crucified,
and be affected with that great love wherewith he loved us. But
his friends could give no more than a look; they beheld him, but
could not help him. Never were the horrid nature and effects of
sin so tremendously displayed, as on that day when the beloved
Son of the Father hung upon the cross, suffering for sin, the
Just for the unjust, that he might bring us to God. Let us yield
ourselves willingly to his service.

#57-61 In the burial of Christ was nothing of pomp or solemnity.
As Christ had not a house of his own, wherein to lay his head,
while he lived, so he had not a grave of his own, wherein to lay
his body, when he was dead. Our Lord Jesus, who had no sin of
his own, had no grave of his own. The Jews designed that he
should have made his grave with the wicked, should have been
buried with the thieves with whom he was crucified, but God
overruled it, so that he should make it with the rich in his
death, #Isa 53:9|. And although to the eye of man the beholding
a funeral may cause terror, yet if we remember how Christ by his
burial has changed the nature of the grave to believers, it
should make us rejoice. And we are ever to imitate Christ's
burial in being continually occupied in the spiritual burial of
our sins.

#62-66 On the Jewish sabbath, the chief priests and Pharisees,
when they should have been at their devotions, were dealing with
Pilate about securing the sepulchre. This was permitted that
there might be certain proof of our Lord's resurrection. Pilate
told them that they might secure the sepulchre as carefully as
they could. They sealed the stone, and set a guard, and were
satisfied that all needful care was taken. But to guard the
sepulchre against the poor weak disciples was folly, because
needless; while to think to guard it against the power of God,
was folly, because fruitless, and to no purpose; yet they
thought they dealt wisely. But the Lord took the wise in their
own craftiness. Thus shall all the rage and the plans of
Christ's enemies be made to promote his glory.
$-$-$- MT:28

* Christ's resurrection. (1-8) He appears to the women. (9,10)
Confession of the soldiers. (11-15) Christ's commission to his
disciples. (16-20)

#1-8 Christ rose the third day after his death; that was the
time he had often spoken of. On the first day of the first week
God commanded the light to shine out of darkness. On this day
did He who is the Light of the world, shine out of the darkness
of the grave; and this day is from henceforward often mentioned
in the New Testament, as the day which Christians religiously
observed in solemn assemblies, to the honour of Christ. Our Lord
Jesus could have rolled back the stone by his own power, but he
chose to have it done by an angel. The resurrection of Christ,
as it is the joy of his friends, so it is the terror and
confusion of his enemies. The angel encouraged the women against
their fears. Let the sinners in Zion be afraid. Fear not ye, for
his resurrection will be your consolation. Our communion with
him must be spiritual, by faith in his word. When we are ready
to make this world our home, and to say, It is good to be here,
then let us remember our Lord Jesus is not here, he is risen;
therefore let our hearts rise, and seek the things that are
above. He is risen, as he said. Let us never think that strange
which the word of Christ has told us to expect; whether the
sufferings of this present time, or the glory that is to be
revealed. It may have a good effect upon us, by faith to view
the place where the Lord lay. Go quickly. It was good to be
there, but the servants of God have other work appointed. Public
usefulness must be chosen before the pleasure of secret
communion with God. Tell the disciples, that they may be
comforted under their present sorrows. Christ knows where his
disciples dwell, and will visit them. Even to those at a
distance from the plenty of the means of grace, he will
graciously manifest himself. The fear and the joy together
quickened their pace. The disciples of Christ should be forward
to make known to each other their experiences of communion with
their Lord; and should tell others what God has done for their
souls.

#9,10 God's gracious visits usually meet us in the way of duty;
and to those who use what they have for others' benefit, more
shall be given. This interview with Christ was unexpected; but
Christ was nigh them, and still is nigh us in the word. The
salutation speaks the good-will of Christ to man, even since he
entered upon his state of exaltation. It is the will of Christ
that his people should be a cheerful, joyful people, and his
resurrection furnishes abundant matter for joy. Be not afraid.
Christ rose from the dead, to silence his people's fears, and
there is enough in that to silence them. The disciples had just
before shamefully deserted him in his sufferings; but, to show
that he could forgive, and to teach us to do so, he calls them
brethren. Notwithstanding his majesty and purity, and our
meanness and unworthiness, he still condescends to call
believers his brethren.

#11-15 What wickedness is it which men will not be brought to by
the love of money! Here was large money given to the soldiers
for advancing that which they knew to be a lie, yet many grudge
a little money for advancing what they know to be the truth. Let
us never starve a good cause, when we see bad ones so liberally
supported. The priests undertook to secure them from the sword
of Pilate, but could not secure these soldiers from the sword of
God's justice, which hangs over the heads of those that love and
make a lie. Those men promise more than they can perform, who
undertake to save a man harmless in doing a wilful sin. But this
falsehood disproved itself. Had the soldiers been all asleep,
they could not have known what passed. If any had been awake,
they would have roused the others and prevented the removal; and
certainly if they had been asleep, they never would have dared
to confess it; while the Jewish rulers would have been the first
to call for their punishment. Again, had there been any truth in
the report, the rulers would have prosecuted the apostles with
severity for it. The whole shows that the story was entirely
false. And we must not charge such things to the weakness of the
understanding, but to the wickedness of the heart. God left them
to expose their own course. The great argument to prove Christ
to be the Son of God, is his resurrection; and none could have
more convincing proofs of the truth of that than these soldiers;
yet they took bribes to hinder others from believing. The
plainest evidence will not affect men, without the work of the
Holy Spirit.

#16-20 This evangelist passes over other appearances of Christ,
recorded by Luke and John, and hastens to the most solemn; one
appointed before his death, and after his resurrection. All that
see the Lord Jesus with an eye of faith, will worship him. Yet
the faith of the sincere may be very weak and wavering. But
Christ gave such convincing proofs of his resurrection, as made
their faith to triumph over doubts. He now solemnly commissioned
the apostles and his ministers to go forth among all nations.
The salvation they were to preach, is a common salvation;
whoever will, let him come, and take the benefit; all are
welcome to Christ Jesus. Christianity is the religion of a
sinner who applies for salvation from deserved wrath and from
sin; he applies to the mercy of the Father, through the
atonement of the incarnate Son, and by the sanctification of the
Holy Spirit, and gives up himself to be the worshipper and
servant of God, as the Father, Son, and Holy Ghost, three
Persons but one God, in all his ordinances and commandments.
Baptism is an outward sign of that inward washing, or
sanctification of the Spirit, which seals and evidences the
believer's justification. Let us examine ourselves, whether we
really possess the inward and spiritual grace of a death unto
sin, and a new birth unto righteousness, by which those who were
the children of wrath become the children of God. Believers
shall have the constant presence of their Lord always; all days,
every day. There is no day, no hour of the day, in which our
Lord Jesus is not present with his churches and with his
ministers; if there were, in that day, that hour, they would be
undone. The God of Israel, the Saviour, is sometimes a God that
hideth himself, but never a God at a distance. To these precious
words Amen is added. Even so, Lord Jesus, be thou with us and
all thy people; cause thy face to shine upon us, that thy way
may be known upon earth, thy saving health among all nations.