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on the Mount. what is requisite for the present life, and so being is, and to-morrow is cast into the oven-wild flowers cut left destitute, our Lord now comes to speak to that with the grass, withering by the heat, and used for point 25. Therefore I say unto you. Take no thought- fuel. (See James, 1. 11.) shall he not much more clothe * Be pot solicitous.' The English word "thought," you, O ye of little faith? The argument here is somewhen our version was made, expressed this idea of thing fresh. “Gorgeous as is the array of the flowers *solicitude." "anxious concern'- as may be seen in that deck the fields, surpassing all artificial human any old English classic; and in the same sense it is | grandeur, it is for but a brief moment: you are ray. tised in 1 Samuel, 9.5, &c. But this sense of the word ished with it to-day, and tomorrow it is gone; your has now nearly gone out, and so the mere English own hands have seized and cast it into the oven: reader is apt to be perplexed. Thought or forethought, Shall, then, God's children, so dear to Him, and for temporal things-in the sense of reflection, con- | instinct with a life that cannot die, be left naked? gideration-is required alike by Scripture and com- He does not say, Shall they not be more beauteously mon sense. It is that anxious solicitude, that carking arrayed! but, Shall He not much more clothe them? care, which springs from unbelieving doubts and that being all He will have them regard as secured Lisdvinys, which alone is here condemned. (See to them (cf. Hebrews, 13. 5). The expression, 'LittlePhilippians, 4. 6.) for your life, what ye shall eat, or faithed ones,' which our Lord applies once and again what ye shall drink; nor yet for your body, what ye shall I to His disciples (ch. 8. 26; 14. 31: 16. 8), can hardly be rerat on. In Luke (1229) our Lord adds, neither be ye garded as rebuking any actual manifestions of unbeunsettled'-hoto of doubtful mind,"as in our version. Jief at that early period, and before such an audience. When careful (or 'full of care') about nothing," but It is His way of gently chiding the spirit of unbelief, Committing all in prayer and supplication with so natural even to the best, who are surrounded by a thanksgiving unto God, the apostle assures us that world of sense, and of kindling a generous desire to
the peace of God, which passeth all understanding. shake it off. 31. Therefore take no thought (solicitude'), sball keep our hearts and minds in Christ Jesus" saying. What shall we eat! or, What shall we drink? or,
Philippians. 4. 6, 7); 1.6., shall guard both our feelings | Wherewithal shall we be clothedi 32. (For after all these and our thoughts from undue agitation, and keep things do the Gentiles seek)-rather, 'pursue.' Knowthem in a holy calm. But when we commit our ing nothing definitely beyond the present life to whole temporal condition to the wit of our own kindle their aspirations and engage their supreme minds. we get into that "unsettled" state against l attention, the heathen naturally pursue present ob which our Lord exhorts His disciples. Is not the life I jects as their chief, their only good. To what an ore than meat- or 'food,' and the body than raiment il elevation above these does Jesus here lift His disci. If God, then, give and keep up the greater-the life, ples! for your heavenly Father knoweth that ye have the body-will He withhold the less, food to sustain need of all these things. How precious this word! lafe and raiment to clothe the body! 26. Behold the Food and raiment are pronounced needful to God's fels of the air-in r. 28, 'observe well,' and in Luke, children; and He who could say, "No man knoweth 12 24. ** consider"- 30 as to learn wisdom from them. the Father but the Son, and he to whomsoever the for they sow not, neither do they reap, nor gather into Son will reveal Him" (ch. 11. 27), says with an aubarns; yet your heavenly Father feedeth them. Are ye thority which none but Himself could claim, “ Your mot mnach better than they 1-nobler in yourselves and heavenly Father konoweth that ye have need of all dearer to God. The argument here is from the greater these things." Will not that suffice you, O ye needy to the less; but how rich in detail! The brute crea ones of the household of faith? 33. But seek ye first tion-void of reason-are incapable of sowing, reap the kingdom of God, and his righteousness; and all these ine and storing: yet your heavenly Father suffers things shall be added unto you. This is the great sumtbet not helplessly to perish, but sustains them ming up. Strictly speaking, it has to do only with without any of those processes: Will He see, then, the subject of the present Section-the right state of Fts own children using all the means which reason the heart with reference to heavenly and earthly dietates for procuring the things needful for the body things; but being couched in the form of a brief gen-looking up to Himself at every step-and yet leave eral directory, it is so comprehensive in its grasp as them to starve! 27. Which of you, by taking thought to embrace the whole subject of this Discourse. anxious solicitude'), can add one cubit unto his staturel And, as if to make this the more evident, the two
Stature" can hardly be the thing intended here: key-notes of this great Sermon seem purposely struck tot because the subject is the prolongation of life. in it-"the KINGDOM" and "the RIGHTEOUSNESS" of by the supply of its necessaries of food and clothing: the kingdom-as the grand objects, in the supremo and pert, because no one would dream of adding a pursuit of which all things needful for the present cubit-ar a foot and a half-to his stature, while in life will be added to us. The precise sense of every the corresponding passage in Luke (12. 25, 26), the word in this golden verse should be carefully weighed. thing intended is represented as "that thing which "The kingdom of Goa" is the primary subject of the is learestBut if we take the word in its primary Sermon on the Mount-that kingdom which the God sense of age for stature' is but a secondary sense) of heaven is erecting in this fallen world, within thenes will be this, 'Which of you, however anxiously which are all the spiritually recovered and inwardly yve ve yourselves about it, can add so much as a subject portion of the family of Adam, under Mes. step to the length of your life's journey? To com-siah as its divine Head and King. "The righteous. pare the length of life to measures of this nature is nees thereof" is the character of all such, so amply not foreign to the language of Scripture (cf. Psalm described and variously illustrated in the foregoing 2 $: 2 Timothy, 4. 7, &c.). So understood, the mean portions of this Discourse. The "seeking" of these is ing is clear and the connection natural. In this the the making them the object of supreme choice and best critics now agree. 28. And why take ye thought pursuit; and the seeking of them "first" is the seek. for raiment 1 Conrider (* observe well) the lilies of the ling of them before and above all else. The "all these Selbow they grow: they toil not-as men, planting and things" which shall in that case be added to us are preparing the flax, Beither do they spin-as women: just the "all these things" which the last words of the 23. And yet I say into you. That even Solomon in all his preceding verse assured us "our heavenly Father play was not arrayed like one of these. What incom knoweth that we have need of;" i... all we require parable teaching!--best left in its own transparent for the present life. And when our Lord says they denmess and rich simplicity. 30. Wherefore, if God so shall be "added," it is implied, as a matter of course,
the the grass-the herbage'-of the field, which to-day that the seekers of the kingdom and its righteousness
on the Mount shall have these as their proper and primary portion; which we overlook in ourselves. 4. Or how wilt thou the rest being their gracious reward for not seeking say to thy brother, Let me pull out the mote out of thine them. (See an illustration of the principle of this in eye; and, behold, a beam is in thine own eye? 5. Thou 2 Chronicles, 1. 11, 12.) What follows is but a reduc- hypocrite-'Hypocrite! first cast out the beam out of tion of this great general direction into a practical thine own eye; and then shalt thou see clearly to cast ont and ready form for daily use. 34. Take therefore no the inote out of thy brother's eye. Our Lord uses a thought ("anxious care') for the morrow; for the morrow | most hyperbolical, but not unfamiliar figure, to exshall take thought for the things of itself or, according press the monstrous inconsistency of this conduct. to other authorities, 'for itsell')-shall have its own The "hypocrisy" which, not without indignation, He causes of anxiety. Sufficient unto the day is the evil charges it with, consists in the pretence of a zealous thereof. An admirable practical maxim, and better and compassionate charity, which cannot possibly be rendered in our version than in almost any other, real in one who suffers worse faults to lie incornot excepting the preceding English ones. Every rected in himself. He only is fit to be a reprover day brings its own cares; and to anticipate is only to of others who jealously and severely judges himself. double them.
Such persons will not only be slow to undertake the CHAPTER VII.
office of censor on their neighbours, but, when conSERMON ON THE MOUNT-concludd.
strained in faithfulness to deal with them, will make Ver. 1-12. MISCELLANEOUS SUPPLEMEXTARY COUx- it evident that they do it with reluctance and not SELS. That these verses are entirely supplementary satisfaction, with moderation and not exaggeration, is the simplest and most natural view of them. All with love and not harshness. attempts to make out any evident connection with Prostitution of Holy Things (v. 6). The opposite er. the immediately preceding context are, in our judg treme to that of censoriousness is here condemnedment, forced. But, though supplementary, these want of discrimination of character. 6. Give not that counsels are far from being of subordinate import- which is holy unto the dogs-savage or snarling haters ance. On the contrary, they involve some of the of truth and righteousness. peither cast ye your pearls most delicate and vital duties of the Christian life. before swine-the impure or coarse, who are incapable In the vivid form in which they are here presented, of appreciating the priceless jewels of Christianity. perhaps they could not have been introduced within the East dogs are wilder and more gregarious, and. the same effect under any of the foregoing heads; but feeding on carrion and garbage, are coarser and fiercer they spring out of the same great principles, and are than the same animals in the West. Dogs and swine, but other forms and manifestations of the same evan- besides being ceremonially unclean, were peculiarly gelical "righteousness."
repulsive to the Jews, and indeed to the ancients genCensorious Judgment (*. 1-5). 1. Judge not, that ye be erally. lest they trample them under their feet-as swine not judged. To "judge" here does not exactly mean | do- and turn again and rend you-as dogs do. Reli to pronounce condemnatory judgment, nor does it is brought into contempt, and its professors insulted, refer to simple judging at all, whether favourable or when it is forced upon those who cannot value it and the reverse. The context makes it clear that the will not have it. But while the indiscriminately thing here condemned is that disposition to look zealous have need of this caution, let us be on our unfavourably on the character and actions of others, guard against too readily setting our neighbours down which leads invariably to the pronouncing of rash, as dogs and swine, and excusing ourselves from en. unjust, and unlovely judgments upon them. No | deavouring to do them good on this poor plea. doubt it is the judgments so pronounced which are | Praver (v. 7-11). Enough, one might think, had been here spoken of; but what our Lord aims at is the said on this subject in ch. 6. 6-16. But the difficulty spirit out of which they spring. Provided we eschew of the foregoing duties seems to have recalled the this unlovely spirit, we are not only warranted to sit subject, and this gives it quite a new turn. "How in judgment upon a brother's character and actions, | shall we ever be able to carry out such precepts as but, in the exercise of a necessary discrimination, are these, of tender, holy, yet discriminating lover' might often constrained to do so for our own guidance. It the humble disciple enquire. 'Go to God with it,' is is the violation of the law of love involved in the ex- our Lord's reply: but He expresses this with a fulness ercise of a censorious disposition which alone is here which leaves nothing to be desired, urging now not condemned. And the argument against it-"that ye only confidence, but importunity in prayer. 7. Ask. be not judged"-confirms this: that your own char and it shall be given you; seek, and ye shall find; knock. acter and actions be not pronounced upon with the and it shall be opened unto you. Though there seems like severity:' i.e., at the great day. 2. For with what evidently a climax here, expressive of more and more judgment ye judge, ye shall be judged: and with what importunity, yet each of these terms used presents measure ye mete-whatever standard of judgment ye | what we desire of God in a different light. We asic apply to others, it shall be measured to you again. This for what we wish; we seek for what we miss; we knock proverbial maxim is used by our Lord in other con- for that from which we feel ourselves shut out. An. nections-as in Mark, 4. 24, and with a slightly differ-swering to this threefold representation is the triple ent application in Luke, 6. 38-as a great principle in assurance of success to our believing efforts. “But the divine administration. Untender judgment of ah!' might some humble disciple say, 'I cannot per: others will be judicially returned upon ourselves, in suade myself that I have any interest with God.” the day when God shall judge the secrets of men by To meet this, our Lord repeats the triple assurance Jesus Christ. But, as in many other cases under He had just given, but in such a form as to silence the divine administation, such harsh judgment gets every such complaint. 8. For every one that asketh reself-punished even here. For people shrink from ceiveth; and he that seeketh findeth; and to him that contact with those who systematically deal out harsh knocketh it shall be opened. Of course, it is presumed judgment upon others - naturally concluding that that he asks aright-i.., in faith-and with an honest they themselves may be the next victims-and feel purpose to make use of what he receives. “If any of impelled in self-defence, when exposed to it, to roll you lack wisdom, let him ask of God. But let him back upon the assailant his own censures. 3. And ask in faith, nothing wavering (undecided whether why beholdest thou the mote-splinter;" here very well | to be altogether on the Lord's side). For he that rendered "mote," denoting any small fault. that is I wavereth is like a wave of the sea driven with the in thy brother's eye, but considerest not the beam that is wind and tossed. For let not that man think that he in thine own eyel-denoting the much greater fault shall receive any thing of the Lord" (James, 1. 6-7).
on the Mount. llence, " Ye ask, and receive not, because ye ask it is trodden and the abundance of company to be amiss, that ye may consume it upon your lusts" found in it. It is sailing with a fair wind and & James, 4. 3). 9. Or what man is there of you, whom iffavourable tide. The natural inclinations are not 11s son ask bread-a loaf,' will he give him a stonei- crossed, and fears of the issue, if not easily hushed, round and smooth like such a loaf or cake as was are in the long run effectually subdued. The one noch in use, but only to mock him. 10. Or if he ask disadvantage of this course is its end-it "leadeth to a fsh, will he give him a serpenti-like it, indeed, but destruction." The great Teacher says it, and says it caly to sting him. 11. If ye then, being evil, know how as "One having authority." To the supposed injus. to rive good gifts unto your chiidren, how much more shall tice or harshness of this He never once adverts. Ho your father which is in heaven give good things to them leaves it to be inferred that such a course righteously. that ask him! Bad as our fallen nature is, the father naturally, necessarily so ends. But whether men see in us is not extinguished. What a heart, then, must this or no, here He lays down the law of the kingdom, the Father of all fathers have towards His pleading and leaves it with us. As to the other way, the dischildren! In the corresponding passage in Luke advantage of it lies in its narrowness and solitude. see on 11. 13), instead of "good things," our Lord Its very first step involves a revolution in our whole uks shether He will not much more give the Holy purposes and plans for life, and a surrender of all that Sant to them that ask Him. At this early stage of is dear to natural inclination, while all that follows Hos ministry, and before such an audience, He seems is but a repetition of the first great act of self-sacrifice. to avoid such sharp doctrinal teaching as was more No wonder, then, that few find and few are found in accordant with His plan at the riper stage indicated it. But it has one advantage-it "leadeth unto life." tn Lake, and in addressing His own disciples exclu- Some critics take "the gate" here, not for the first, evely.
but the last step in religion; since gates seldom open Golden Rule (v. 12). 12. Therefore-to say all in one into roads, but roads usually terminate in a gate, leadword-all things whatsoever ye would that men should doing straight to a mansion. But as this would make sa yon, do ye even so-the same thing and in the same our Lord's words to have a very inverted and unnatuwas, to them: for this is the Law and the Prophets.ral form as they stand, it is better, with the majority "This is the substance of all relative duty; all Scrip- of critics, to view them as we have done. But since tare in a nutshell." Incomparable summary! How such teaching would be as unpopular as the way sell called "the royal law!" (James, 2. 8; cf. Romans, itself, our Lord next forewards His hearers that 13. ) It is true that similar maxims are found preachers of smooth things-the true heirs and refoating in the writings of the cultivated Greeks and presentatives of the false prophets of old-would be Romans, and naturally enough in the Rabbinical rife enough in the new kingdom. 15. Beware-But writmgs. But so expressed as it is here-in immediate beware' of false prophets-i.e., of teachers coming as tunteetion with, and as the sum of such duties as had authorized expounders of the mind of God and guides Leon just enjoined, and such principles as had been to heaven. (See Acts, 20. 29, 30; 2 Peter, 2.1, 2.) which before taught-it is to be found nowhere else. And come to you in sheep's clothing-with a bland, gentle, the best commentary upon this fact is, that never plausible exterior; persuading you that the gate is till oar Lord came down thus to teach did men not strait nor the way narrow, and that to teach so is
lectually and widely exemplify it in their practice. illiberal and bigoted-precisely what the old prophets The precise sense of the maxim is best referred to did (Ezekiel, 13, 1-10, 22). but inwardly they are ravenCubon sense. It is not, of course, what-in our ing wolves-bent on devouring the flock for their own mayward, capricious, grasping moods-we should wish ends (2 Corinthians, 11. 2, 3, 13-15). 16. Ye shall know that men would do to us, that we are to hold our them by their fruits-not their doctrines-as many of selve bound to do to them; but only what-in the the elder interpreters and some later ones explain it exercise of an impartial judgment, and putting our - for that corresponds to the tree itself, but the pracselves in their place-we consider it reasonable that tical effect of their teaching, which is the proper fruit they should do to us, that we are to do to them. of the tree. Do men gather grapes of thorus-any kind
L-9. CONCLUSION AND EFFECT OF THE SERMOX of prickly plant, or figs of thistles!-a three-pronged OS THE MOUNT. We have here the application of variety. The general sense is obvious-Every tree the whole preceding Discourse. Conclusion of the bears its own fruit. 17. Even so every good tree bringSon on the Mount (c. 13-27). "The righteousness eth forth good fruit; but a corrupt tree bringeth forth e the kingdom," po amply described, both in princi- evil fruit. 18. A good tree cannot bring forth evil fruit, de and in detail, would be seen to involve self-sacri neither can a corrupt tree bring forth good fruit. Obvi. e at every step. Multitudes would never face this. ous as is the truth here expressed in different forms Eat it must be faced, else the consequences will be -that the heart determines and is the only proper fatal. This would divide all within the sound of these interpreter of the actions of our life-no one who traths into two classes: the many, who will follow the knows how the Church of Rome makes a merit of acpath of ease and self-indulgence-end where it might; tions, quite apart from the motives that prompt and the few, who, bent on eternal safety above every them, and how the same tendency manifests itself thing else, take the way that leads to it-at whatever from time to time even among Protestant Christians, Ost. This gives occasion to the two opening verses can think it too obvious to be insisted on by the of this application. 13. Enter ye in at the strait gate teachers of divine truth. Here follows a wholesome uit hardly wide enough to admit one at all. This digression. 19. Every tree that bringeth not forth good
presses the difficulty of the first right step in reli fruit is hewn down, and cast into the fire. See on ch. 3. pra, involving, as it does, a triumph over all our 10. 20. Wherefore by their fruits ye shall know them: seun inchinations. Hence the still stronger expres | 4.d., But the point I now press is not so much the son in Lake 13. 24), "Strive to enter in at the strait end of such, as the means of detecting them; and this. ate." for wide is the gate-easily entered-and broad as already said, is their fruits.' The hypocrisy of be may-easily trodden-that leadeth to destruction, teachers now leads to a solemn warping against reli.
- thus lured many there be which go in thereat: gious hypocrisy in general. 21. Not every one that 12. Because strait is the gate, and narrow is the way, saith unto ine, Lord, Lord--the reduplication of thet *23 laadeth tato life - in other words, the whole "Lord" denoting zeal in according it to Christ (see course is as difficult as the first step; and (so it comes | Mark, 14. 45). Yet our Lord claims and expects this to pass that few there be that find it. The recom of all His disciples, as when He washed their feet. mendation of the broad way is the ease with which "Ye call me Master and Lord, and ye say well; for so
Conclusion and Effect of the
Sermon on the Mount. I am" (John. 13. 13). Bhall enter into the kingdom of | And the rain descended, and the floods came, and the winds heaven; but he that doeth the will of my Father which is blew, and beat upon-or 'struck against that house: in heaven-that will which it had been the great object and it fell: and great was the fall of it-terrible the ruin! of this Discourse to set forth. Yet our Lord says How lively must this imagery have been to an audiwarily, not the will of your Father, but "of My ence accustomed to the fierceness of an Eastern temFather:" thus claiming a relationship to His Father pest, and the suddenness and completeness with with which His disciples might not intermeddle, and which it sweeps everything unsteady before it! which He never lets down. And He so speaks here, Effect of the Sermon on the Mount (v. 28, 29). 28. And to give authority to His asseverations. But now He it came to pass, when Jesus had ended these sayings, the rises higher still- not formally announcing Himself people were astonished at his doctrine - rather, His as the Judge, but intimating what men will say to teaching,' for the reference is to the manner of it Him, and He to them, when He sits as their final judge. quite as much as to the matter, or rather more so. 22. Many will say to me in that day-What day! It is 29. For he taught them as (one) having authority. The emphatically unnamed. But it is the day to which word "one," which our translators have here inserted, He had just referred, when men shall "enter" or not only weakens the statement. and not as the scribes. enter into the kingdom of heaven." (See a similar The consciousness of divine authority, as Lawgiver, way of speaking of "that day" in 2 Timothy, 1. 12: Expounder, and Judge, so beamed through His teach4. 8.) Lord, Lord. The reiteration denotes surprise, ing, that the scribes' teaching could not but appear • What, Lord? How is this? Are we to be disowned ? drivelling in such a light. have we not prophesied--or publicly taught.' As one
CHAPTER VIII. of the special gifts of the Spirit in the early Church, Ver. 1-4. HEALING OF A LEPER. (=Mark, 1. 40-45; it has the sense of 'inspired and authoritative teach- Luke, 5. 12-16.) The time of this miracle seems too ing.' and is ranked next to the apostleship. (See definitely fixed here to admit of our placing it where 1 Corinthians, 12. 28; Ephesians, 4. 11.) In this sense it stands in Mark and Luke, in whose Gospels no such it is used here, as appears from what follows. in thy precise note of time is given. 1. (And] When he was namel-or, 'to thy name,' and so in the two following come down from the mountain, great multitudes followed clauses-'having reference to Thy name as the sole him. 2. And, behold, there came a leper-"a man full power in which we did it.' and in thy name have cast of leprosy," says Luke, 6. 12. Much has been written out devils ? and in thy name done rany wonderful works on this disease of leprosy, but certain points remain -or 'miracles.' These are selected as three examples still doubtful. All that needs be said here is, that of the highest services rendered to the Christian cause, it was a cutaneous disease, of a loathsome, diffusive, and through the power of Christ's own name, invoked and, there is reason to believe, when thoroughly profor that purpose; Himself, too, responding to the call.nounced, incurable character; that though in its disAnd the threefold repetition of the question, each I tinctive features it is still found in several countries time in the same form, expresses in the liveliest man--as Arabia, Egypt, and South Africa-it prevailed, in ner the astonishment of the speakers at the view now the form of what is called white leprosy, to an untaken of them. 23. And then will I profess unto them usual extent, and from a very early period, among the -or, 'openly proclaim'-tearing off the mask-I never Hebrews, and that it thus furnished to the whole knew you. What they claimed-intimacy with Christ nation a familiar and affecting symbol of SIN, con
is just what He repudiates, and with a certainsidered as (1) loathsome, (2) spreading, (3) incurable. scornful dignity. Our acquaintance was not broken And while the cerernonial ordinances for detection off-there never was any.' depart from me (cf. ch. and cleansing prescribed in this case by the law of 26. 41). The connection here gives these words an Moses (Leviticus, 13., 14.) held forth & coming remedy awful significance. They claimed intimacy with "for sin and for uncleanness" (Psalm 51. 7; 2 Kings, Christ, and in the corresponding passage, Luke, 13. 26, 5.1, 7, 10, 13, 14, the numerous cases of leprosy with are represented as having gone out and in with Him which our Lord came in contact, and the glorions on familiar terms. "So much the worse for you.' He cures of them which He wrought, were a fitting mani. replies: 'I bore with that long enough; but now-be festation of the work which He came to accomplish. gone!' ye that work iniquity - not 'that wrought in this view, it deserves to be noticed that the first of iniquity; for they are represented as fresh from the our Lord's miracles of healing recorded by Matthew scenes and acts of it as they stand before the Judge. is this cure of a leper. and worshipped him-in what (See on the almost identical, but even more vivid and sense we shall presently see. Mark says (1. 40), he awful, description of the scene in Luke, 13. 24-27.) came, “beseeching and kneeling to Him." and Luke That the apostle alludes to these very words in 2 Ti- says (5. 12), " he fell on his face." saying, Lord, if thou mothy, 2. 19, there can hardly be any doubt--"Never- wilt, thou canst make me clean. As this is the only theless the foundation of God standeth sure, having cure of leprosy recorded by all the three first Evanthis seal, The Lord kenoweth them that are His. And, gelists, it was probably the first case of the kind; and Let every one that nameth the name of Christ depart if so, this leper's faith in the power of Christ must from iniquiry." 24. Therefore-to bring this Discourse have been formed in him by what he had heard of to a close, whosoever heareth these sayings of mine, and His other cures. And how striking a faith is it! doeth them. See James, 1. 22, which seems & plain He does not say he beliered Him able, but with a allusion to these words; also Luke, 11. 28; Romans, brevity expressive of a confidence that knew no doubt, 2. 13; 1 John, 3. 7. I will liken him into a wise man- he says simply. "Thou canst." But of Christ's will. a shrewd, prudent, provident man, which built his ingness to heal him he was not so sure. It needed house upon a rock-the rock of true discipleship, or more knowledge of Jesus than he could be supposed genuine subjection to Christ. 25. And the rain-from to have to assure him of that. But one thing he was above-descended, and the floods-from below-came, sure of, that He had but to "will" it. This shows and the winds-sweeping across-blew, and-thus from with what "worship" of Christ this leper fell on his every direction-beat upon that house; and it fell not: face before Him. Clear theological knowledge of the for it was founded upon a rock. See 1 John, 2. 17. 26. Person of Christ was not then possessed even by those And every one that heareth these sayings of mine-in the who were most with Him and nearest to Him, Much attitude of discipleship, and doeth them not, shall be | less could full insight into all that we know of the likened unto a foolish man, which built his house upon Only begotten of the Father be expected of this leper. the sand-denoting a loose foundation-that of an | But he who at that moment felt and owned that to empty profession and mere external services. 27. I heal an incurable disease needed but the siat of the
Healing of a Leper.
MATTHEW, VIII. Incidents Illustrative of Discipleship.' Person who stood before him, had assuredly that thew or by Luke in their proper place? NEANDER, very faith in the germ which now casts its crown be- SCHLEIERMACHER, and OLSHAUSEN adhere to Lake's fore Him that loved us, and would at any time die for order; while MEYER, DE WETTE, and LANGE prefer His blessed namne. 3. And Jesus (or 'He,' according to that of Matthew. Probably the first ineident is here another reading -"moved with compassion," says in its right place. But as the command, in the second Mark (1. 41; a precious addition, put forth his hand, incident, to preach the kingdom of God, woald mi touched him. Such a touch occasioned ceremonial scarcely have been given at so early a period, it is dellement (Leviticus, 6.3); even as the leper's coming likely that it and the third incident have their true Dear enough for contact was against the Levitical re- place in Luke. Taking these three incidents, then, mlations (Leviticus, 13. 46). But as the man's faith up here, we havetold him there would be no case for such regulations I I. The Rash or Precipitate Disciple (v. 19, 20). 19. if the cure he hoped to experience should be accom- And a certain scribe came, and said unto him, Master, I plished, so He who had healing in His wings tran- will follow thee whithersoever thou goest. 20. And Jesus soended all such statutes. saying. I will; be thou saith unto him, The foxes have holes, and the birds of the clean. How majestic those two words! By not assur air have nests; but the Son of man hath not where to lay ing the man of His power to heal him, He delightfully his head. Few as there were of the scribes who atsets His seal to the man's previous confession of that tached themselves to Jesus, it would appear, from power, and by assuring him of the one thing of which his calling Him Teacher,' that this one was a "dishe had any doubt, and for which he waited-His will ciple" in that looser sense of the word in which it is to do it-He makes a claim as divine as the cure applied to the crowds who flocked after Him, with which immediately followed it. And immediately his more or less convietion that His claims were well leprosy was cleansed. Mark, more emphatic, says founded. But from the answer which he received IL 42), “And as soon as He had spoken, immediately we are led to infer that there was more of transient the leprosy departed from him, and he was cleansed" | emotion-of temporary impulse-than of intelligent -as periectly as instantaneously. What & contrast principle in the speech. The preaching of Christ had this to modern pretended cures! 4. And Jesus ("straitly riveted and charmed him; his heart had swelled, his charged him, and forthwith sent him away." Mark, enthusiasm had teen kindled; and in this state of 19.and) saith unto him, See thou tell no man. A hard mind he will go anywhere with Him, and feels imcondition this would seem to a grateful heart, whose pelled to tell Him so. Wilt thou?' seplies the Lord satural language, in such a case, is, "Come, hear, all Jesus, Knowest thou Whom thou art pledging thyy that fear God, and I will declare what He hath self to follow, and whither haply He may lead thee? done for my soul” (Psalm 68. 16). We shall presently No warm home, no downy pillow has He for thee: see the reason for it. but go thy way, show thyself to He has them not for Himself. The foxes are not the priest, and offer the gift that Moses commanded (Levi- without their holes, por do the birds of the air want ticas, 14.), for a testimony unto them-a palpable wit-their nests : but the Son of man has to depend on Des that the Great Healer had indeed come, and the hospitality of others, and borrow the pillow that "God had visited His people." What the sequel whereon He lays His head.' How affecting is this wak, Our Evangelist says not; but Mark thus gives it reply! And yet He rejects not this man's offer, nor Q. 457: “But he went out, and began to publish it refuses him the liberty to follow Him. Only He will much, and to blaze abroad the matter, insomuch that have him know what he is doing, and count the Jests could no more openly enter into the city, but cost.' He will have him weigh well the real nature was without in desert places, and they came to Him and the strength of his attachment, whether it be from every quarter." Thus-by an over-zealous, such as will abide in the day of trial. If so, he will though most natural and not very culpable, infringe be right welcome, for Christ puts none away. But it ment of the injunction to keep the matter quiet secms too plain that in this case that had not was our Lord, to some extent, thwarted in His move been done. And so we have called this The Rash or meats. As His whole course was sublimely noiseless Precipitate Disciple. ich. 12. 19, so we find Him repeatedly taking steps to II. The Procrastinating or Entangled Disciple (v. prevent matters coming prematurely to a crisis with 21, 22). As this is more fully given in Luke, we must Him. But see on Mark, á 19, 20.) “And He with take both together. “And He said unto another of des Himself," adds Luke 16. 16), “into the wilder his disciples, Follow me. But he said," Lord, suffer Dess, and prayed," retreating from the popular excite me first to go and bury my father. But Jesus said unto neut into the secret place of the Most High, and thus him, Follow me; and let the dead bury their dead-or, as coring forth as dew upon the mown grass, and as more definitely in Luke, “Let the dead bury their slovers that water the earth (Psalm 72. 6). And this dead: but go thou and preach the kingdom of God." In the secret both of strength and of sweetness in the This disciple did not like the former, volunteer his servants and followers of Christ in every age.
services, but is called by the Lord Jesus, not only to - HEALING OF THE CENTURION's SERVANT. follow, but to preach Him. And he is quite willing: =Lake, 7. 1-10.) This incident belongs to a later only he is not ready just yet. "Lord, I wul; but"Elut. For the exposition, see on Luke, 7. 1-10.
“There is a difficulty in the way just now; but that 14-17. HEALING OF PETER'S MOTHER-IN-LAW, once removed, I am Thìne. What now is this diffiAND MANY OTHERS. =Mark, 1. 29-34; Luke, 4. 38-41.) cuity? Was his father actually dead-lying a corpse For the exposition, see on Mark, 1. 20-34.
- having only to be buried? Impossible. As it was 14 INCIDENTS ILLUSTRATIVE OF DISCIPLE the practice, as noticed on Luke, 7. 12, to bury on the ELP. Luke, g. 57-62.) The incidents here are two: day of death, it is not very likely that this disciple
the corresponding passage of Luke they are three. would have been here at all if his father had just Rete they are introduced before the mission of the breathed his last ; nor would the Lord, if He was Teelve; in Luke, when our Lord was making pre there, have hindered him discharging the last duties Daration for His final journey to Jerusalem. But to of a son to a father. No doubt it was the common cunciude from this, as some good critics do, as BEN. case of a son having a frail or aged father, not likely GEL, ELLICOTT, &c., that one of these incidents at to live long, whose head he thinks it his duty to see out occurred twice-which led to the mention of under the ground ere he goes abroad. This aged Ibe others at the two different times-is too artificial. father of mine will soon be removed, and if I might Taking them, then, as one set of occurrences, the but delay till I see him decently interred, I should vuestion arises. Whether are they recorded by Mat- then be free to preach the kingdom of God wherever