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The Irresolute or

Warering Disciple. dnty might call me.' This view of the case will ex- | really done nothing to hinder him from going on plain the curt reply, “Let the dead bury their dead: with all his ordinary duties. But to us it seems clear but go thou and preach the kingdom of God." Like that Elijah's intention was to try what manner of all the other paradoxical sayings of our Lord, the spirit the youth was of:- Kiss thy father and mother? key to it is the different senses- a higher and a lower And why not? By all means, go home and stay with --in which the same word "dead" is used: "There" them; for what have I done to thee? I did but throw are two kingdoms of God in existence upon earth: a mantle about thee; but what of that? If this was the kingdom of nature, and the kingdom of grace: his meaning. Elisha thoroughly apprehended and To the one kingdom all the children of this world, nobly met it. "He returned back from him, and even the most ungodly, are fully alive; to the other, took a yoke of oxen, and slew them, and boiled their only the children of light: The reigning irreligion flesh with the instruments of the oxen the wood of consists not in indifference to the common humanities his ploughing implements, and gave unto the people, of social life, but to things spiritual and eternal: and they did eat: then he arose, and went after Elijah, Fear not, therefore, that your father will in your and ministered unto him" (1 Kings, 19. 19-21). We absence be neglected, and that when he breathes his know not if even his father and mother had time to last there will not be relatives and friends ready be called to this hasty feast. But this much is plain, enough to do to him the last offices of kindness. Your that, though in affluent circumstances, he gave up wish to discharge these yourself is natural, and to be his lower calling, with all its prospects. for the allowed to do it a privilege not lightly to be foregone. higher, and at that time perilous office to which he But the Kingdom of God lies now all neglected and was called. What now is the bearing of these two needy: Its more exalted character few discern; to its cases! Did Elisha do wrong in bidding them fareparamount claims few are alive, and to "preach" it well with whom he was associated in his earthly call. fewer still are qualified and called : But thou art: ing? Or, if not, would this disciple have done wrong The Lord therefore hath need of thee: Leave, then, if he had done the same thing, and in the same spirit. those claims of nature, high though they be, to those with Elisha? Clearly not. Elisha's doing it proved who are dead to the still higher claims of the king that he could with safety do it; and our Lord's warndom of grace, which God is now erecting upon earth ing is not against bidding them farewell which were --Let the dead bury their dead: but go thou and at home at his house, but against the probable fatal preach the Kingdom of God.' And so have we here consequences of that step: lest the embraces of earthly the genuine, but Procrastinating or Entangled Dis relationship should prove too strong for him, and ciple. The next case is recorded only by Luke: he should never return to follow Christ. Accord

III. The Irresolute or Warering Disciple (Luke, o. Jingly, we have called this the Irresolute or Wavering 61, 62). 01. "And another also said, Lord, I will Disciple. follow thee; but let me first go bid them farewell 23-27. JESUS, CROSSING THE SEA OF GALILEE, which are at home at my house. 62. And Jesus said | MIRACULOUSLY STILLS A TEMPEST. (=Mark, 4. 36-41; unto him, No man, having put his hand to the plough, Luke, &. 22-25.) For the exposition, see on Mark, 4. and looking back, is fit for the kingdom of God." 35-41. But for the very different replies given, we should 28-34. JESUS HEALS THE GERGESENE DEMOXIACR. hardly have discerned the difference between this Mark, 6. 1-20; Luke, 8. 96-30.) For the exposition, and the second case: the one man called, indeed, see on Mark, á. 1-20. and the other volunteering, as did the first; but both

CHAPTER IX. seemingly alike willing, and only having a difficulty | Ver. 1-8. HEALING OF A PARALYTIC. (=Mark. 2. in their way just at that moment. But, by help of 1-12: Luke, 6. 17-26.) This incident appears to follow what is said respectively to each, we perceive the next in order of time to the cure of the leper (ch. great difference between the two cases. From the 8.1-4). For the exposition, see on Mark, 2. 1-12. warning given against "looking back," it is evident 9-13. MATTHEW'S CALL AXD FEAST. (=Mark. 2. that this man's discipleship was not yet thorough, 14-17; Luke, 5. 27-39.) The Call of Matthew (c. 91. 9. his separation from the world not entire. It is not a And as Jesus passed forth from thence-i.e., from the case of going back, but of looking back; and as there scene of the paralytic's cure in Capernaum, towards is here a manifest reference to the case of "Lot's the shore of the sea of Galilee, on which that town wife" (Genesis, 19. 26; and see on Luke, 17 32), we see lay. Mark, as usual, pictures the scene more in that it is not actual return to the world that we have detail, thus 2. 13); " And He went forth again by the here to deal with, but a reluctance to break with it. sea-side: and all the multitude resorted unto Him. The figure of putting one's hand to the plough and and He taught them"-or, 'kept teaching them.' looking back is an exceedingly vivid one, and to an "And as he passed by" he saw a man, Damed Matthew agricultural people most impressive As ploughing -the writer of this precious Gospel, who here, with requires an eye intent on the furrow to be made, and singular modesty and brevity, relates the story of his is marred the instant one turns about, so will they own calling. In Mark and Luke he is called Levi come short of salvation who prosecute the work of which seems to have been his family name. In their God with a distracted attention, a divided heart lists of the twelve apostles, however, Mark and Luke The reference may be chiefly to ininisters: but the give him the name of Matthew, which seems to have application at least is general. As the image seems been the name by which he was known as a disciple. plainly to have been suggested by the case of Elijah While he himself sinks his family name, he is careful and Elisha, a difficulty may be raised, requiring a not to sink his occupation, the obnoxious associamoment's attention. When Elijah cast his mantle tions with which he would place over against the about Elisha-which the youth quite understood to grace that called him from it, and made him an mean appointing him his successor, he was ploughing apostle. (See on ch. 10. 3.) Mark alone tells us (2. 14) with twelve yoke of oxen, the last pair held by him that he was "the son of Alpheus"-the same, proself. Leaving his oxen, he ran after the prophet, and bably, with the father of James the less. From this said. "Let me, I pray thee, kiss my father and my and other considerations it is pretty certain that he mother, and then I will follow thee." Was this said must at least have heard of our Lord before this on the same sperit with the same speech uttered by meeting. Unnecessary doubts, even from an early our disciple? Let us see. "And Elijah said unto period, have been raised about the identity of Levi him, Go back again: for what have I done to thee." and Matthew. No English jury, with the evidence Commentators take this to mean that Elijah had before them which we have in the Gospels, would

Walther's Feast,


Jesus Healeth two Blind Men.

besitate in giving in a unanimons verdict of identity. anthority in Mark, 2. 17; but in Luke, 5. 32 they are sitting at the receipt of custom-as a publican, which undisputed. We have here just the former stateLake & 271 calls him. It means the place of receipt, ment stripped of its figure. "The righteous" are the the toll-house or booth in which the collector sat. whole; "ginners," the sick. When Christ "call Being in this case by the sea-side, it might be the the latter, as He did Matthew, and probably some ferry-tax, for the transit of persons and goods across of those publicans and sinners whom he had invited the lake, which he collected. See on ch. 6. 46.) and to meet with Him, it was to heal them of their spirithe saith unto him. Follow me. Witching words these, ual maladies, or save their souls: "The righteous," from the lips of Him who never employed them with- like those miserable, self-satisfied Pharisees, "He out giving them resistless efhcacy in the hearts of sent empty away." those they were spoken to. And he “left all" (Luke, 14-17. DISCOC RSS ON FASTING. See on Luke, 6. 6. , arose and fcllowed him.

33-39. The Peast (r. 10-13). 10. And it came to pass, as Jesus 18-26. THE WOMAN WITH THE ISSUE OF BLOOD sat at meat in the house. The modesty of our Evan- HEALED.-THE DAUGHTER OF JAIRUS RAISED TO preist signally appears here. Luke says (r. 29) that LIFE. (=Luke, 8. 40-56; Mark, 5. 21-43.) For the ex"Levi made Him a great yeast,” or reception,' while position, see on Mark, 6: 21-43. Matthew merely says, "He sat at meat:" and Mark 27-34. Two BLIND MEN, AND A DUMB DEMONIAO and Lake say that it was in Levi's "own house," | HEALED. These two miracles are recorded by Matwhile Matthew merely says, “He sat at meat in the thew alone. Two Blind Men Healed (v. 27-31). 27.

.." Whether this feast was made now, or not And when Jesus departed thence, two blind men followed till afterwards, is a point of some importance in the him-hearing, doubtless, as in a later case is esorder of events, and not agreed among harmonists. pressed, "that Jesus passed by” (ch. 20. 30), crying. The probability is that it did not take place till a and saying, Thou son of David, have mercy on us. It is considerable time afterwards. For Matthew, who remarkable that in the only other recorded case in ought surely to know what took place while his Lord which the blind applied to Jesus for their sight, and

Es speaking at his own table, tells us that the visit of obtained it, they addressed Him, over and over again, Jairus, the ruler of the synagogue, occurred at that by this one Messianic title, so well known-"Son of moment (r. 18). But we know from Mark and Luke David” (ch. 20. 30). Can there be a doubt that their that this visit of Jairus did not take place till after faith fastened on such great Messianic promises as ear Lord's return, at a later period, from the country this, "Then the eyes of the blind shall be opened? of the Gadarenes. (See Mark, 6. 21, &c., and Luke, &c. (Isaiah, 36. 5); and if so, this appeal to Him, as

4. &c.) We conclude, therefore, that the feast was the Consolation of Israel, to do His predicted office, not made in the novelty of his discipleship, but after would fall with great weight upon the ears of Jesus. Matthew had had time to be somewhat established 28. And when he was come into the house. To try their to the faith; when, returning to Capernaum, his com- faith and patience, He seems to have made them no passion for old friends, of his own calling and char- answer. But the blind men came to Him-which, no acter, led him to gather them together that they doubt, was what He desired, and Jesus saith unto them, macht have an opportunity of hearing the gracious Believe ye that I am able to do this! they said unto him, words which proceeded out of His Master's mouth, Yen, Lord. Doubtless our Lord's design was not only I haply they might experience a like change. behold, to put their faith to the test by this question, but many publicans and sinners--Luke says, “a great com to deepen it, to raise their expectation of a cure, and ray 15. 29, came and sat down with him and his dis so prepare them to receive it; and the cordial acknowdole. In all such cases the word rendered 'sat' is ledgment, so touchingly simple, which they immeTeclined,' in allusion to the ancient mode of lying diately made to Him of His power to heal them, a couches at meals. 11, And when the Pharisees shows how entirely that object was gained. 29. Then and serbes," add Mark and Luke. saw it, they touched he their eyes, saying, According to your faith be pomured" or 'muttered,' says Luke 15.30), and it unto you-not, Receive a cure proportioned to your ed unto his disciples-not venturing to put their ques- faith, but. Receive this cure as granted to your faith. tion to Jesus Himself. Why eateth your Master with Thus would they carry about with them, in their publicans and sinners! (See on Luke, 15. 2.) 12. But restored vision, a gracious seal of the faith which when Jesus beard (thathe said unto them-to the Pha drew it from their compassionate Lord. 30. And their rices and scribes ; addressing Himself to them, eyes were opened : and Jesus straitly charged them. The though they had shrunk from addressing Him. They expression is very strong, denoting great earnestness.

te whole need not a physician, but they that are 31. But they, when they were departed, spread abroad ded, 'Ye deem yourselves whole; My mission, his fame in all that country. (See on ch. 8. 4.) merelore, is not to you: The physician's business is A Dumb Demoniac Healed (v. 32-34). 32. As they with the sick; therefore eat I with publicans and went out, behold, they brought to him a dumb man pos

nibers 0. what myriads of broken hearts, of sinsessed with a devil-demonized.' The dumbness was Cek souls, have been bound up by this matchless say- not natural, but was the effect of the possession. 33. 2' 19. But go ye and learn what that meaneth (Hosea, And when the devil-or 'demon'-was cast out, the dumb

I will have mercy, and not sacrifice-i.e., the one spake. The particulars in this case are not given; the aller than the other. "Sacrifice," the chief part object being simply to record the instantaneous reof the ceremonial law, is here put for a religion of storation of the natural faculties, on the removal of bient adherence to mere rules; while "Mercy" ex- the malignant oppression of them, the form which

esser such compassion for the fallen as seeks to the popular astonishment took, and the very different is them up. The duty of keeping aloof from the effect of it upon another class and the multitudes polittad, in the sense of “having no fellowship with marvelled, saying, It was never so seen in Israel-rebe untraitful works of darkness," is obvious enough; ferring, probably, not to this case only, but to all ual to tinderstand this as prohibiting such inter- those miraculous displays of healing power which

rarse with them as is necessary to their recovery, is seemed to promise a new era in the history of Israel, 5 abuse it. This was what these pharisaical re- Probably they meant by this language to indicate, uputista did, and this is what our Lord here exposes. I as far as they thought it safe to do so, their inclina.

I am not come to call the righteous, but sinners to tion to regard Him as the promised Messiah, 34. pertance. The words enclosed in brackets are of But the Pharisees said. He casteth out devils through the astful authority here, and more than doubtful prince of the devils-'the demons through the prince

Ek sols have been bound up by

meaneth (Hosea, And

The particulars in this the instantaneous re

Jrens girath the Apostles


Power to Work Miracice. of the demons.' This seems to be the first muttering

CHAPTER X. of a theory of such miracles which soon became & Ver. 1-6. Mission of the Troelve Apostles (=Mark. fixed mode of calumniating them--a theory which 6. 7-13; Luke, 9. 1-6). The last three verses of ch. 9. would be ridiculous if it were not melancholy, as an form the proper introduction to the Mission of the outburst of the darkest malignity. (See on ch. 12. Twelve; as is evident from the remarkable fact that 34. &c.)

the Mission of the Seventy was prefaced by the very 35-X. 6. THIRD GALILEAN CIRCUIT-MISSION OF same words. (See on Luke. 10. 2.) 1. And when he THE TWELVE APOSTLES. As the Mission of the had called unto him his twelve disciples, he gave them Twelve supposes the previous Choice of them-of power. The word signifies both 'power,' and 'autho. which our Evangelist gives no account, and which rity' or right.' Even if it were not evident that did not take place till a later stage of our Lord's pub here both ideas are included, we find both words lic life-it is introduced here out of its proper place, expressly used in the parallel passage of Luke (9, 1)which is after what is recorded in Luke, 6. 12-19. "He gave them power and authority"-in other

Third Galilean Circuit (136) -and probably the last words, He both qualified and authorized them-against 35. And Jesus went about all the cities and villages, --or over-unclean spirits, to cast them out, and to heal teaching in their synagogues, and preaching the gospel of all manner of sickness, and all manner of disease. 2. the kingdom, and healing every sickness and every disease Now the names of the twelve apostles are these. The (among the people. The bracketed words are of more other Evangelists enumerate the Twelve in immethan donbtful authority here, and were probably diate connection with their appointment (Mark, 2. introduced from ch. 4. 23. The language here is so 13-19; Luke, 6. 13-16). But our Evangelist, not intendidentical with that used in describing the first circuit ing to record the appointment, but only the Mission (ch. 4. 23). that we may presume the work done on of the Twelve, gives their names here. And as in both occasions was much the same. It was just a the Acts (1. 13) we have a list of the Eleven who met further preparation of the soil, and a fresh sowing of daily in the upper room with the other disciples after the precious seed. (See on eh. 4. 23.) To these fruit their Master's ascension until the day of Pentecost, ful journeyings of the Redeemer, “with healing in we have four catalogues in all for comparison. The His wings.” Peter no doubt alludes, when, in his first, Simon, who is called Peter (see on john, 1. 42), and address to the household of Cornelius, he spoke of Andrew his brother; James the son of Zebedee, and John "How God anointed Jesus of Nazareth with the his brother--named after James, as the younger of Holy Ghost and with power: who went about doing the two. 3. Philip and Bartholomew. That this person good, and healing all that were oppressed of the is the same with "Nathanael of Cana in Galilee.” devil: for God was with Him" (Acts, 10. 38).

is justly concluded for the three following reasons: Jesus, Compassionating the Multitudes, Asks Prayer First, because Bartholomew is not so properly a name for Aelp (. 36-38). He had now returned from His as a family surname; next, because not only in this preaching and healing circuit, and the result, as at list, but in Mark's and Luke's, he follows the name the close of the first one, was the gathering of a vast of "Philip," who was the instrument of bringing and motley multitute around Him. After a whole Nathanael first to Jesus (John, 1 45); and again, night spent in prayer, He had called His more imme- when our Lord, after His resurrection, appeared at diate disciples, and from them had solemnly chosen the sea of Tiberias, "Nathanael of Cana in Galilee the Twelve: then, coming down from the mountain, is mentioned along with six others, all of them on which this was transacted, to the multitudes that apostles, as being present (John, 21. 2. Matthew the waited for Him below, He had addressed to them, publican. In none of the four lists of the Twelve is as we take it-that Discourse which bears so strong a this apostle so branded but in his own one, as if he resemblance to the Sermon on the Mount that many would have all to know how deep & debtor he had critics take it to be tbe same. (See on Luke, 6. 12-49; been to his Lord. (See on ch. 1. 3, 6, 6: 9. 9.) James and on ch. 6. Introductory Remarks.) Soon after the son of Alpheus--the same person apparently who this, it should seem, the multitudes still hanging on is called Cleopas or Clopas (Luke, 24. 18; John, 19. 25; Him, Jesus is touched with their wretched and help- and as he was the husband of Mary, sister to the less condition, and acts as is now to be described. Virgin, James the less must have been our Lord's 36. But when he saw the multitudes, he was moved with consin, and Lebbeus, whose surname was Thaddeuscompassion on them, because they fainted. This reading, the same, without doubt, as "Judas the brother of however, has hardly any authority at all. The true James," mentioned in both the lists of Luke (6. 16: reading doubtless is, 'were harassed,' and were Acts, 1. 13), while no one of the name of Lebbeus scattered abroad-rather, lying about,' 'abandoned,' or Thaddeus is so. It is he who in John (14. 22) is or 'neglected as sheep having no shepherd-their piti. sweetly called “Judas, not Iscariot.” That he was able condition as wearied and couching under bodily the author of the Catholic Epistle of "Jude," and fatigue, a vast disorganized mass, being but a faint not "the Lord's brother" (ch. 13. 55), unless these be picture of their wretchedness as the victims of Phari- the same, is most likely. 4. Simon the Canaanite: saic guidance; their souls uncared for, yet drawn rather "Kananite,' but better still, 'the Zealot,' as after and hanging upon Him. This moved the he is called in Luke, 6. 15, where the original term Redeemer's compassion. 37. Then saith he unto his should not have been retained as in our version disciples, The harvest truly is plenteous. His eye doubt-(*Simon, called Zelotes"), but rendered 'Simon, less rested immediately on the Jewish field, but this called the Zealot.' The word "Kananite" is just be saw widening into the vast field of the world" | the Aramaic, or Syro-Chaldaic, term for 'Zealot." (ch. 13. 38), teeming with souls having to be gathered Probably before his acquaintance with Jesus, he to Him. but the labourers-men divinely qualified belonged to the sect of the Zealots, who bound themand called to gather them in-are few : 38. Pray ye selves, as a sort of voluntary ecclesiastical police, to therefore the Lord of the harvest-the great Lord and see that the law was not broken with impunity. Proprietor of all C1. John, 15. 1-"I am the true and Judas Iscariot-.6., Judas of Kerioth, a town of Vine, and my Father is the Husbandman,” that he Judah (Joshua, 15. 25); so called to distinguish him will send forth labourers into his harvest. The word from "Judas the brother of James" (Luke, 6. 16). properly means thrust forth; but this emphatic who also betrayed him-a note of infamy attached to sense disappears in some places, as in v. 25, and John, 1 his name in all the catalogues of the Twelve. 10.4-"When He pulteth Jorth His own sheep." (See 6-42. THE TWELVE RECEIVE THEIR INSTRUCon ch. 4.1.2

TIONS. This Directory divides itself into three dis

now to be described wd as he was the hushonlake, 24. 18; John. 19

Jerus Commissions


the Apostles to Preach. tinct parts. The first part-extending from 1. 6 to 15 for the workman is worthy of his meat-his 'food' or -contains directions for the brief and temporary 'maintenance; a principle which, being universally mission on which they were now going forth, with recognised in secular affairs, is here authoritatively respect to the places they were to go to the works applied to the services of the Lord's workmen, and they were to do, the message they were to bear, and by Paul repeatedly and touchingly employed in his the manner in which they were to conduct them- appeals to the churches Romans, 16. 27;1 Corinthians, selves. The second part-extending from t. 16 to 23 9. 11; Galatians, 6. 6), and once as "Scripture" contains directions of no such limited and ternporary (1 Timothy, 6. 18). 11. And into whatsoever city or Dattare, but opens out into the permanent exercise of town-' town or village' ye shall enter (carefully) the Gospel ministry. The third part-extending from enquire who in it is worthy-or meet' to entertain such * 2 to 42-is of wider application still, reaching not messengers; not in point of rank, of course, but of enly to the ministry of the Gospel in every age, but congenial disposition, and there abide till ye go thence to the service of Christ in the widest sense. It is a not shifting about, as if discontented, but returning krong confirmation of this threefold division, that each the welcome given them with a courteous, contented, part doses tcith the toords, "VERILY I SAY UNTO YOU" accommodating disposition. 12. And when ye come

into an house-or 'the house,' but it means not the Insertions for the Present Mission (r. 15). 5. These worthy house, but the house ye first enter, to try if twelve Jesus sent forth, and commanded them, saying, it be worthy. salute it-show it the usual civilities. Ga not into the way of the Gentiles, and into any city 13. And if the house be worthy-showing this by giving

the Samaritans enter ye not. The Samaritans were you a welcome - let your peace come upon it. This is Gentiles by blood: but being the descendants of best explained by the injunction to the Seventy, those whom the king of Assyria had transported from | "And into whatsoever house ye enter, first say, Peaco the East to supply the place of the ten tribes carried be to this house" (Luke, 10. 5). This was the ancient captive, they had adopted the religion of the Jews, salutation of the East, and it prevails to this day. though with adinixtures of their own; and, as the But from the lips of Christ and his messengers, it Dearest neighbours of the Jews, they occupied a place means something far higher, both in the gift and the intermediate between them and the Gentiles. AC giving of it, than in the current salutation. (See on cordingly, when this prohibition was to be taken off, John, 14. 27.) but if it be not worthy, let your peace on the effusion of the Spirit at Pentecost, the apostles return to you. If your peace finds a shut instead of were told that they should be Christ's witnesses first an open door in the heart of any household, take it

in Jerusalem, and in all Judea," then "in Sa- back to yourselves, who know how to value it, and it marin," and lastly, "unto the uttermost part of the will taste the sweeter to you for having been offered, earth" (Acts, L. 8). 6. But go rather to the lost sheep of even though rejected. 14. And whosoever shall not the house of Israel. Until Christ's death, which broke receive you, nor hear your words, when ye depart out down the middle wall of partition (Ephesians, 2. 14), of that house or city-for possibly a whole town might the Gospel commission was to the Jews only, who, not furnish one "worthy," shake off the dust of your though the visible people of God, were "lost sheep" feet-"for a testimony against them," as Mark and not merely in the sense in which all sinners are (Isaiah, Luke add. By this symbolical action they vividly 2.1 Peter, 2. 25; with Luke, 19. 10), but as abandoned shook themselves from all connection with such, and and left to wander from the right way by faithless all responsibility for the guilt of rejecting them and Lepherds (Jeremiah, 50. 6, 17; Ezekiel, 34. 2-6, &c.. their message. Such symbolical actions were com7. And as ye go, preach, saying, The kingdom of heaven is | mon in ancient times, even among others than the at hand. See on ch. 3. 2.) 8. Heal the sick, cleanse the Jews, as strikingly appears in Pilate ich. 27. 24). And lepers, (raise the dead, I cast out devils. The bracketed even to this day it prevails in the East. 15. Verily I clause-"raise the dead"-is wanting in many MSS.] say unto you, It shall be more tolerable-more bearable, Here we have the first communication of super- for Sodom and Gomorrha in the day of judgment, than for atural power by Christ Himself to his followers- that city. Those cities of the plain, which were given thu anticipating the gifts of Pentecost. And right to the flames for their loathsome impurities, shall be tuyally does he dispense it. freely ye have received, treated as less criminal, we are here taught, than Ermely give. Divine saying, divinely said! (cf. Deutero- those places which, though morally respectable, tomy, 15, 10, 11; Acts, 3. 6)- an apple of gold in a reject the Gospel message and affront those that setting of silver (Proverbs, 25. 11). It reminds us of bear it. that other golden saying of our Lord, rescued from Directions for the Future and Permanent Exercise Oblivion by Paul. " It is more blessed to give than of the Christian Ministry (r. 16-23). 16. Behold, I send to receive" (Acts, 20. 35). Who can estimate what the vou forth. The “I” here is emphatic, holding up world owes to such sayings, and with what beautiful Himself as the Fountain of the Gospel ministry, as foliage and rich fruit such seeds have covered, and He is also the Great Burden of it. as sheep-defencewill get eover, this earth! 9. Provide neither gold, nor less, in the midst of wolves-ready to make a prey of urer. Der brass in-'for your purses-lit.. your belts,' you (John, 10, 12). To be left exposed, as sheep to

shich they kept their money. 10. Nor scrip for wolves, would have been startling enough; but that your party-the wallet used by travellers for holding the sheep should be sent among the wolves would

B. The meaning is, Take no change of dress, no ment begins with the exclamation, “Behold." be ye

national articles. neither shoes-1.e., change of them therefore wise as serpents, and harmless as doves. Won- 3 ye staves. The received text here has 'a staff, derful combination this ! Alone, the wisdom of the Det var version follows another reading, 'staves,' serpent is mere cunning, and the harmlessness of the which is found in the received text of Luke (9. 3). | dove little better than weakness; but in combination, 2.ne trae reading, however, evidently is 'a staff' the wisdom of the serpent would save them from botaning, that they were not to procure even thus unnecessary exposure to danger; the harmlessness of much expressly for this missionary journey, but to go the dove, from sinful expedients to escape it. In the with that they had. No doubt it was the misunder apostolic age of Christianity, how harmoniously were wanding of this that gave rise to the reading "staves" these qualities displayed! Instead of the fanatical ID 80 many MSS. Even if this reading were genuine, thirst for martyrdom, to which a later age gave birth,

omnld not mean more than one;" for who, as AL- there was a manly combination of unflinching zeal FED Weu anks. would think of taking a spare staff and calm discretion, before which nothing was able

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of Persecution. to stand. 17. But beware of men; for they will deliver | immediately "the coming of the Son of man," "the you up to the councils-the local courts, used here for day of vengeance of our God" (ch. 16. 28: 24. 27. 34: civil magistrates in general, and they will scourge you with Hebrews, 10. 25: James, 6. 7-9) -- but only as being in their synagogues. By this is meant persecution at such a lively anticipation of His Second Coming for the hands of the ecclesiastics. 18. And ye shall be vengeance and deliverance. So understood, it is brought before governors-or provincial rulers, and parallel with ch. 24. 14 (on which see). kings-the highest tribunals-for my sake, for a testi Directions for the Sirrice of Christ in its widest sense mony against them-rather. 'to them,' in order to bear (v. 21-42). 24. The disciple is not above his master testimony to the truth and its glorious effects-and teacher,' nor the servant above his lord-another (tol the Gentiles- a hint that their message would not maxim which our Lord repeats in various conneclong be confined to the lost sheep of the house of tions (Luke, 6. 40; John, 13. 16: 15. 20). 23. It is enough Israel. The Acts of the Apostles are the best com- for the disciple that he be as his Master, and the servant mentary on these warnings. 19. But when they deliver as his Lord. If they have called the master of the house you up, take no thought-'be not solicitous' or 'anxious.' Beelzebub. All the Greek MSS. write "Beelzebul." (See on ch. 6. 25.) how or what ye shall speak-i.e., which undoubtedly is the right form of this word. either in what manner ye shall make your defence. The other reading came in no doubt from the Old or of what matter it shall consist-for it shall be given Testament "Baalzebnb," the god of Ekron (2 Kings, you in that same hoar what ye shall speak. (See Exodus, 1. 2), which it was designed to express. As all idola4. 12; Jeremiah, 1. 7.) 20. For it is not ye that speak, try was regarded as devil-worship (Leviticus, 17. 7: but the Spirit of your Father which speaketh in you. Deuteronomy, 32. 17; Psalm 106. 37; 1 Corinthians, 10. How remarkably this has been verified, the whole 20), so there seems to have been something peculiarly history of persecution thrillingly proclaims-from Satanic about the worship of this hateful god. the Acts of the Apostles to the latest martyrology. which caused his name to be a synonym of Satan. 21. And the brother shall deliver up the brother to death, Though we nowhere read that our Lord was actually and the father the child : and the children shall rise up called “Beelzebul," He was charged with being in against their parents, and cause them to be put to death league with Satan under that hateful nama (ch. 12.

for example, by lodging informations against them 24, 26), and more than once Himself was charged with the authorities. The deep and virulent hostility with "having a devil" or "demon" (Mark, 3.30; John, of the old nature and life to the new-as of Belial 7. 20; 8. 48). Here it is used to denote the most opproto Christ-was to issue in awful wrenches of the brious language which could be applied by one to dearest ties; and the disciples, in the prospect of another. how much more (shall they calls them of his their cause and themselves being launched upon household?- the inmates.' Three relations in which society, are here prepared for the worst. 22. And ye Christ stands to His people are here mentioned: He shall be hated of all men for my name's sake. The is their Teacher-they His disciples; He is their Lord universality of this hatred would make it evident to 1 they His servants; He is the Master of the housethem, that since it would not be owing to any tem- hold-they its inmates. In all these relations, He porary excitement, local virulence, or personal pre- says here, He and they are so bound up together that judice, on the part of their enemies, so no amount of they cannot look to fare better than He, and should discretion on their part, consistent with entire fidelity think it enough if they are no worse. 26. Fear them to the truth, would avail to stifle that enmity not therefore: for there is nothing covered, that shall not though it might soften its violence, and in some be revealed; and hid, that shall not be known:- .d.. cases avert the outward manifestations of it. but he There is no use, and no need, of concealing ary. that endureth to the end shall be saved a great saying, thing: right and wrong, truth and error, are about to repeated, in connection with similar warnings, in the come into open and deadly collision; and the day is prophecy of the destruction of Jerusalem (ch. 24. 13): coming when all hidden things shall be disclosed. and often reiterated by the apostle as a warning everything seen as it is, and every one have his due against "drawing back unto perdition." (Hebrews, (1 Corinthians, 4. 5). 27. What I tell you in darkness 3. 6. 13: 6. 4-6: 10. 93, 26-29, 38, 39; &c.) As "drawing in the privacy of a teaching for which men are not back unto perdition" is merely the palpable evidence yet ripe-that speak ye in the light-for when ye go of the want of "root" from the first in the Christian forth all will be ready-and what ye hear in the ear. profession (Luke, 8. 13), so * enduring to the end" is that preach ye upon the house-tops: -Give free and fearjust the proper evidence of its reality and solidity. legs utterance to all that I have taught you while yet 23. But when they persecute you in this city, flee ye into with you. Objection: But this may cost us our life? another into the other.' This, though applicable to Answer: It may, but there their power ends: 28. And all time, and exemplified by our Lord Himself once fear not them which kill the body, but are not able to and again, had special reference to the brief oppor- kill the soul. In Luke, 12. 4."and after that have no tunities which Israel was to have of "knowing the more that they can do." but rather fear him-in Luke time of his visitation." for verily I say unto you-what this is peculiarly solemn, "I will forewarn you whom will startle you, but at the same time show you the ye shall sear." even Him which is able to destroy both solemnity of your mission, and the need of economiz- soul and body in hell. A decisive proof this that there ing the time for it-Ye shall not have gone over-Ye is a hell for the body as well as the soul in the eternal shall in nowise have completed' the cities of Israel, world: in other words, that the torment that awaits till the Son of man be come. To understand this as the lost will have elements of suffering adapted to LANGE and others do-in the first instance, of Christ's the material as well as the spiritual part of our own peregrinations, as if He had said, 'Waste pot nature, both of which, we are assured, will exist for your time upon hostile places, for I myself will be ever. In the corresponding warning contained in after you ere your work be over-seems almost trifl-Luke, Jesus calls His disciples "My friends," as if He ing. "The coming of the Son of man" has a fixed had felt that such sufferings constituted a bond of doctrinal sense, here referring in mediately to the peculiar tenderness between Him and them. 29. Ara crisis of Israel's history as the visible kingdom of not two sparrows sold for a farthing! In Luke (12. G) it God, when Christ was to come and judge it: when is "Five sparrows for two farthings;" so that, if the "the wrath would come upon it to the uttermost;" purchaser took two farthings' worth, he got one in and when, on the ruins of Jerusalem and the old addition-of such small value were they, and one of economy. He would establish His own kingdom. them shall not fall on the ground-exhausted or killedThis, in the uniform language of Scripture, is more without your Father-"Not one of them is forgotten

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