2-4. Parallel to Mark iii. 1319. Luke vi. 12-16.

2. Names of the twelve apostles are these. We have four lists of this band, one by Matthew, one by Mark, and two by Luke, one in his Gospel, and one in the Acts, i. 13. The same order is not always observed, and there is a variation as to the names, which, however, is easily reconciled. The word Apostle signifies one sent, a messenger, and was thus used in Jewish and heathen authors. It is now limited to those employed by Christ in spreading the Gospel, to the Twelve first selected, and to Matthias and Paul. The original corresponds to our word missionaries, in its sense. -The first. This means the first in order, not in authority, or dignity. It is merely a word of introduction to the list, and not a declaration of Peter's superiority to the other Apostles, as some have contended. Simon, who is called Peter, and Andrew his brother. We learn from Mark vi. 7, that they were sent forth by two and two, and hence there was a reason for their being registered in the same manner. It is a pleasant thought that several of the Apostles were near relatives, brothers one of another, and some of them related to Jesus, and that the affections of kindred mingled in their spiritual heroism. The home sentiments keep the character true and balanced, as the history of all reformers testifies. The Apostles could not have been fanatics, or enthusiasts, or impostors, or dupes, for they were brethren. Peter and Andrew were brothers; also James the Greater, as he was called, and John; also James the Less, Jude,

or Thaddeus, and Simon Zelotes. Seven out of the Twelve were thus in three distinct sets of brothers. Is there no type here to an imaginative soul of that grand truth of Human Brotherhood, which pervades Christianity as one of the component elements of its vital strength? Peter and Andrew_were sons of John, or Jona, or Jonas. John i. 42. xxi. 15. Hence Peter was called Barjona; Bar, a Syriac word, meaning son. Mat. xvi. 17. He was also called Cephas, a Hebrew word, which in Greek is Peter, and English is Rock. By this appellation Jesus marked him out as one fitted by his energy and resolution to aid in establishing his religion upon an indestructible basis. It was common, in ancient as well as modern times, for persons to be called by surnames. Andrew was honored by being the first called, John i. 40, 41, or as confessing Jesus to be the Messiah. They had been disciples of John the Baptist. John i. 35, 40.-James the son of Zebedee. His mother's name was Salome, who was an attendant on Christ's ministry. Mat. xxvii. 56. Mark xv. 40. He was called James the Greater, to distinguish him from James the Less, in respect to age or size. He was put to death by Herod Agrippa. Acts xii. 2.— John. Termed the beloved disciple. He wrote the Gospel called after his name, three Epistles, and the book of Revelation, although in respect to two of the Epistles and Revelation there is some doubt entertained. The four disciples mentioned above were all fishermen, Mark i. 16, 19, and probably others also of the Twelve. James and John were called Boa

nerges, Mark iii. 17, sons of thunder, either on account of their warm tempers, or glowing eloquence, or on account of an incident related in Luke ix. 54.

3. Philip. Philip, Peter and Andrew, James and John, were inhabitants of Bethsaida. Mat. iv. 21. John i. 44. Little is known of Philip except from the few notices in the New Testament.-Bartholomew. Supposed to be the same as Nathanael. John i. 45. xxi. 2. The word means the son of Tolmai, as Barjonas means the son of John, or Jona. He was of Cana. John xxi. 2. Jesus pronounced upon him the memorable eulogium, "Behold, an Israelite indeed, in whom is no guile."-Thomas. Called Didymus. John xxi. 2. Both words signify a twin, which he perhaps was.-Matthew the publican. He was also called Levi, Mark ii. 14, the son of Alpheus. He wrote this Gospel to which we are devoting our attention.-James, the son of Alpheus. Or, of Cleophas and Mary. John xix. 25. Luke xxiv. 18. He was brother to the two next, Thaddeus, or Jude, and Simon. Compare Mark xv. 40. John xix. 25. Gal. i. 19. Luke Mat. xiii. 55. Mark vi. 3. He wrote the epistle called by his name, and was martyred at Jerusalem.-Lebbeus, whose surname was Thaddeus. Thaddeus and Jude are the same names, in derivation and meaning. Luke vi. 16. Mark vi. 3. He was the author of one epistle in the canon of the New Testament.

vi. 16.

Zealot, so called from belonging to Cana in Galilee, or on account of his zeal, the word in the original having such an import. This latter view is corroborated by the epithet used by Luke vi. 15, Acts i. 13. Some suppose that he belonged to a Jewish sect called Zealots.-Judas Iscariot, i. e. Judas of Kerioth, or Carioth, a city of Palestine. Judg. v. 25. His crime and his fate are recorded in the Gospels and Acts. He was enrolled among the Twelve. The unblemished conduct and character of Jesus were the more substantiated, inasmuch as this bad man had nothing whereof to accuse him, but declared him innocent. Mat. xxvii. 4.

5. Into the way of the Gentiles. Rather, into the way to the Gentiles. This prohibition was made that the Gospel might be first offered to the Jews, to whom it was promised, Acts iii. 26, and if rejected by them, then preached to the Gentiles and Samaritans. It was to be supposed that the Jews were better prepared for Christianity than other nations, and they were to be its bearers to the rest of the world. In the short time the Twelve would have opportunity to labor during the mission upon which they were now sent out, they would accomplish more in confining their exertions to Judea. Jesus came in an official character, as the Messiah of the Jews, and to them therefore he ought first to be announced. He confined his ministry, with slight exceptions, among the Jews. The command now given was afterwards superseded by another: "Go

dressed in full flowing garments. Therefore belts worn around the waist, while walking or exercising, were necessary to secure their clothes. Hence the figure—“gird up the loins,"-to express preparation for labor or action. In these girdles were places provided to be used as purses, which were safe and convenient. Hence zone, or girdle, and purse are used synonymously. The Apostles were to go forth trusting to the hospitality of the people among whom they labored, and their reliance did not prove unavailing. Luke xxii. 35.

10. Nor scrip. This was a travelling bag or a wallet, usually made of leather, and employed to hold provisions for a journey.-Two coats. Two tunics; garments more like gowns than coats. They were not to put on two tunics, as was customary for a journey. Mark vi. 9.-Shoes. Shoes and sandals consisting simply of a sole tied with thongs to the foot were both in use among the orientals. The direction here appears to be that they should go forth accoutred as they were, without anxiously providing any new articles of dress. Or, they were not to use the shoes, or short boots, worn in travelling, but sandals. Mark vi. 9.-Staves. Griesbach reads, staff. Mark, vi. 8, says that they might carry a staff. There is no real discrepance. Matthew says they should not provide staves if they were without them. Mark, that they might take a staff if they already possessed one. The force of the whole passage is that they should not solicitously spend time to equip themselves with burden

some articles, but go forth as they were, throwing themselves on the generosity of those for whom they labored.-The workman is worthy of his meat. Is worthy of his support. Meat is here used for sustenance in general. Those who labored for the spiritual good of mankind were entitled, not in the character of a gift, but of a recompense, to their living. They were deserving of a supply for their temporal wants. 1 Cor. ix. 14. 1 Tim. v. 18.

11. Inquire who in it is worthy. Seek out a candid and good man, and be his guest. He will most readily award you a hospitable reception, and be most competent to further your high objects.-There abide till ye go thence. Or, according to Luke x. 7, in the directions to the Seventy," Go not from house to house." As long as they remained in one town or city, they were to lodge at the same house. This course possessed obvious advantages, in preventing their time being wasted, or offence being given to their host by withdrawing as if dissatisfied; or their being exposed to destitution and insult; or their having the appearance of vagabonds, with no regular abode and important business. The prudential regulations given by Jesus for the conduct of his disciples are admirably adapted to their situation, and prove that the preacher of the Gospel, though going forth on a great errand, is not to neglect the proprieties and advantages of common life.

12. Salute it. Judg. xix. 20. 1 Sam. xxv. 6. It was customary in the east, for those who entered a

house, to salute the family with, "Peace be to this house." Peace was deemed a summary of all blessings. Jesus would not permit his disciples to violate any of the usual courtesies of life, or suppose that on account of their great office they were above the performance of the humblest duties. Well would it have been if all his ministers in every age had borne this truth in mind, and demeaned themselves humbly, gently, and courteously. How little understood, and less practised, is the beautiful principle of Christian politeness!

13. House, here, and in the context, means family. In some cases it means nation; verse 6. John iv. 53. 1 Cor. xvi. 15. The expressions in this verse are Hebrew forms of speech. The sense is this: If the family return your greetings, and receive your message with candor and attention, your invocation of peace upon them will not be in vain, the peace of God will abide with them. But if they prove to be the reverse, and treat you and your errand with coldness, or indignity, then your good wishes will be fruitless; the dove which you sent forth will return, bearing the olive branch of peace in her mouth, having found no rest for the sole of her foot. Ps. xxxv. 13. Is. lv. 11.

14. Shake off the dust of your feet. A symbolical action, to express very strongly the criminality of refusing the Apostles a hearing or reception. This illustration is in accord

ance with the public sentiments of the Jews. The Scribes taught that even the dust of a heathen land would desecrate their holy soil, and that it was therefore to be shaken from the feet. The injunction of Jesus was literally obeyed by his disciples, who by this act declared that they placed those who did not receive and hear them on a level with the heathen. Acts xiii. 51. xviii. 6. For a parallel idea, see Mat. xviii. 17.

15. Sodom and Gomorrah. An account of the destruction of these places is found in Gen. xix. The country about the Dead Sea, where those cities were situated, bears geological evidence to the present day of the appalling catastrophe. They are often adduced as instances of the judgment of Heaven.-In the day of judgment. There is no the in the original. No particular day is referred to, but judgment, retribution, whenever it should come. Some have supposed allusion is made to temporal calamities, soon to descend on the Jews for their sins. As mankind are accountable in proportion to their light and privileges, a severer condemnation would be visited on those who rejected Christ and his Apostles than on those who had neglected the example and warnings of Abraham and Lot.

16. As sheep in the midst of wolves. We notice here how entirely open and frank our Lord was in speaking of the dangers before them. He permits them not to go unwarn