Hero's Opinion of Christ.

MATTHEW, XIV, XV.

On Ceremonial Pollution.

after that Passover which was nigh at hand when our Lord fed the five thousand (John, 6. 4)-the third Passover, as we take it, since His public ministry began, but which He did not keep at Jerusalem for the reason mentioned in John. 7. 1. 1. Then came to Jesus scribes and Pharisees, which were of-or 'from' Jerusalem. Mark says they "came from" it: a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Pass

tions, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed ques-over, which they had reckoned on, they now come to tion, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "JAMES," is afterwards called "the Lord's brother" (see on Galatians, 1. 19), but is perhaps not to be confounded with "James the son of Alpheus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother." while others think their identity best suits all the statements. The second of those here named, "JOSES" (or Joseph), who must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Acts, 1. 23); and the third here named, "SIMON," is not to be confounded with Simon the Kananite or Zealot (see on ch. 10. 4). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "JUDAS," can hardly be identical with the apostle of that name-though the brothers of both were of the name of "James"-nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called. 58. And he did not many mighty works there, because of their unbelief-"save that He laid His hands on a few sick folk, and healed them" (Mark. 6. 5). See on Luke, 4. 16-30.

Him. "And," says Mark, "when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands" - hands not ceremonially cleansed by washing-"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft"-lit., 'in' or 'with the fist;' i.e., probably, washing the one hand by the use of the otherthough some understand it, with our version, in the sense of diligently,' 'sedulously'-"eat not, holding the tradition of the elders;" acting religiously according to the custom handed down to them. "And when they come from the market"-'And after market:' after any common business, or attending a court of justice, where the Jews, as WEBSTER & WILKINson remark, after their subjection to the Romans, were especially exposed to intercourse and contact with heathens-"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"-rather, 'couches,' such as were used at meals, which probably were merely sprinkled for ceremonial purposes. "Then the Phari. sees and scribes asked Him," saying, 2. Why do thy disciples transgress the tradition of the elders for they wash not their hands when they eat bread. 3. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? The charge is retorted with startling power; The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the anthority of God's law, 4. For God commanded, saying (Exodus, 20. 12; &c.), Honour thy father and mother: and (Exodus, 21. 17; &c.), He that curseth father or mother, let him die the death. 5. But ye say, Whosoever shall say to his father or his mother. It is a gift-or simply, 'A gift! In Mark it is, "Corban!" i.e., An oblation!' meaning, any unbloody offering or gift dedicated to sacred uses. by whatsoever thou mightest be profited by me: 6. And honour not his father or his mother. The shall be free).-q.d., 'It is true, father-mother-that by giving to thee this, which I now present, thou mightest be profited by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it.' "And," it is added in Mark, "ye suffer him no more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty. Thus have ye made the commandment of God of none effect-cancelled' or 'nullified' it Account of the Baptist's Imprisonment and Death-by your tradition. 7. Ye hypocrites, well did Esaias (3-12). For the exposition of this portion, see on Mark, 6. 17-29.

CHAPTER XIV.

Ver. 1-12. HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST-ACCOUNT OF HIS IMPRISONMENT AND DEATH. (=Mark, 6. 14-29: Luke, 9. 7-9.) The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the Baptist-who had lain in prison for probably more than a year-had been cruelly put to death.

Herod's Theory of the Works of Christ (v. 1, 2). 1. At that time Herod the tetrarch-Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (ch. 2. 22), who ruled as Ethnarch over Galilee and Perea. heard of the fame of Jesus-"for His name was spread abroad" (Mark, 6. 14). 2. And said unto his servants-his counsellors or court-ministers, This is John the Baptist: he is risen from the dead, &c. The murdered prophet haunted his guilty breast like a spectre, and seemed to him alive again and clothed with unearthly powers in the person of Jesus.

12-21. HEARING OF THE BAPTIST'S DEATH. JESUS CROSSES THE LAKE WITH THE TWELVE, AND MIRACULOUSLY FEEDS FIVE THOUSAND. (=Mark, 6. 30-44; Luke, 9. 10-17; John. 6. 1-14.) For the exposition of this Section-one of the very few where all the four Evangelists run parallel-see on Mark, 6. 30-44. 22-36. JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA-INCIDENTS ON LANDING. (=Mark. 6. 45; John, 6. 16-24.) For the exposition, see on John, 6. 16-24.

CHAPTER XV.

Ver. 1-20. DISCOURSE ON CEREMONIAL POLLU TION. (Mark, 7. 1 23.) The time of this Section was

prophecy of you, saying (Isaiah, 29. 13), 8. This people draweth nigh unto me with their mouth, &c. By putting the commandments of men on a level with the divine requirements, their whole worship was rendered vain -a principle of deep moment in the service of God. "For," it is added in Mark, 7. 8, "laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, in contrast with the manly observance of "the commandment of God:" and when our Lord says. "Many other such like things ye do." it is implied that He had but given a specimen of the hideous treatment which the divine law received, and the

Jsus Showeth what

MATTHEW, XVI.

Defileth a Man. the Old Testament sense of "folly:" ie., eriminal senselessness, the folly of the heart. How appalling is this black catalogue! 20. These are the things which defile a man: but to eat with unwashen hands defileth not a man. Thus does our Lord sum up this whole searching Discourse.

21-28. THE WOMAN OF CANAAN AND HER DAUGHTER. For the exposition, see on Mark, 7. 24-30. 29-39. MIRACLES OF HEALING-FOUR THOUSAND MIRACULOUSLY FED. For the exposition, see on Mark, 7. 31-8. 10. CHAPTER XVI.

Ver. 1-12 A SIGN FROM HEAVEN SOUGHT AND REFUSED-CAUTION AGAINST THE LEAVEN OF THE PHARISEES AND SADDUCEES. For the exposition, see on Mark, 8. 11-21.

13-28. PETER'S NOBLE CONFESSION OF CHRIST, AND THE BENEDICTION PRONOUNCED UPON HIMCHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION-HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. (=Mark, 8. 27; 9. 1; Luke, 9. 18-27.) The time of this Section-which is beyond doubt, and will presently be mentioned-is of immense importance, and throws a touching interest around the incidents which it records. Peter's Confession and the Benediction pronounced upon him (v. 13-20). 13. When Jesus came into the coasts-the parts i.e., the territory or region: In Mark (8. 27) it is "the towns" or villages.' of Cesarea Philippi. It lay at the foot of mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighbourhood dedi

trasping disposition which, under the mask of piety, was manifested by the ecclesiastics of that day. 10. And he called the multitude, and said unto them. The forecoing dialogue, though in the people's hearing. was between Jesus and the pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, wboat this time were prepared to drink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of bondage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God. Hear and understand: 11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. This is expressed even more emphatically in Mark 7. 15, 16), and it is there added, "If any man have ears to hear, let him hear." As in ch. 13. 9, this so sit-repeated saying seems designed to call attention to the fundamental and universal character of the truth it refers to. 12. Then came his disciples, and said to him, Knowest thou that the Pharisees were offended. after they heard this saying? They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, bat to some of the disciples, who report it to their Master. 13. But he answered and said. Every plant. which my heavenly Father hath not planted, shall be rooted up. They are offended, are they? Heed it not: their corrupt teaching is already doomed; the Garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system; yea, and whatsoever is not of the planting of My heavenly Father, the great Hus-cated to the god Pan) and Paneas. Philip, the bandman John, 15. 1, shall share the same fate.' 14. tetrarch, the only good son of Herod the Great, in Let them alone: they be blind leaders of the blind. And whose dominions Paneas lay, having beautified and if the blind lead the blind, both shall fall into the ditch. enlarged it, changed its name to Cesarea, in honour Striking expression of the ruinous effects of erroneous of the Roman emperor, and added Philippi after his teaching 15. Then answered Peter and said unto him- own name, to distinguish it from the other Cesarea "when He was entered into the house from the (Acts, 10. 1) on the north-east coast of the Mediterpeople," says Mark-Declare unto us this parable. 16. ranean sea. (JOSEPHUS Antiquities, 15. 10, 3; 18. 2, 1.) And Jesus said. Are ye also yet without understanding? This quiet and distant retreat Jesus appears to have slowness of spiritual apprehension in His genuine sought, with the view of talking over with the Twelve disciples grieves the Saviour: from others He expects the fruit of His past labours, and breaking to them to better (ch. 13. 11). 17, 18. Do not ye yet understand, for the first time the sad intelligence of His approachthat whatsoever entereth in at the mouth, &c. Familiar ing death. he asked his disciples-"by the way." says though these sayings have now become, what free- Mark (8. 27), and "as He was alone praying," says dom from bondage to outward things do they pro- Luke (9. 18)-saying, Whom-or more grammatically. claim, on the one hand, and on the other, how search-Who" do men say that I the Son of man am? (or, is the truth which they express-that nothing that the Son of man is'-recent editors omitting which enters from without can really defile us; and here the me of Mark and Luke; though the evidence that only the evil that is in the heart, that is allowed seems pretty nearly balanced-q.d., 'What are the to stir there, to rise up in thought and affection, and views generally entertained of Me, the Son of man, to Sow forth in voluntary action, really defiles a man! after going up and down among them so long? He 19. Fer out of the heart proceed evil thoughts-evil had now closed the first great stage of His ministry, reasonings? referring here more immediately to and was just entering on the last dark one. His spirit, Lese corrupt reasonings which had stealthily intro- burdened, sought relief in retirement, not only from duced and gradually reared up that hideous fabric of the multitude, but even for a season from the Twelve. tradition which at length practically nullified the He retreated into the secret place of the Most unchangeable principles of the moral law. But the High," pouring out His soul "in supplications and statement is far broader than this, viz., that the first prayers, with strong crying and tears" (Hebrews, 6. 7). shape which the evil that is in the heart takes, when On rejoining His disciples, and as they were pursuing it begins actively to stir, is that of 'considerations' their quiet journey, He asked them this question. Cr reasonings on certain suggested actions. murders, 14. And they said, Some say that thou art John the Bapadmiteries, fornications, thefts, false witness, blasphemies tist-risen from the dead. So that Herod Antipas -'detractions,' whether directed against God or was not singular in his surmise (ch. 14. 1, 2). some. man, here the reference seems to be to the latter. Elias-(cf. Mark, 6. 15.) and others, Jeremias. Was Mark adds, "covetousnesses"-or desires after more; this theory suggested by a supposed resemblance be"wickednesses"-here meaning, perhaps, maligni- tween the "Man of Sorrows" and the weeping probe of various form; "deceit, lasciviousness". phet?' or one of the prophets-or, as Luke (9. 8) exBeaning, 'excess' or 'enormity' of any kind, though presses it, "that one of the old prophets is risen by later writers restricted to lewdness; "an evil eye" again." In another report of the popular opinions -aning, all looks or glances of envy, jealousy, or which Mark (6. 15) gives us, it is thus expressed. ill-will towards a neighbour; "pride, foolishness"-in"That it is a prophet, [or] as one of the prophets:"

Peter's Confession

MATTHEW, XVI.

of Christ. French, as WEBSTER & WILKINSON remark, it is perfect, Pierre-pierre. I will build my church-not on the man Simon Bar-jona; but on him as the heaventaught Confessor of such a faith. "My Church," says our Lord, calling the Church HIS OWN; a magnificent expression, remarks BENGEL, regarding Himself-nowhere else occurring in the Gospels. and the gates of hell-of Hades,' or, the unseen world; meaning, the gates of Death: in other words, 'It shall never perish.' Some explain it of the assaults of the powers of darkness:' but though that expresses a glorious truth, probably the former is the sense here. 19. And I will give unto thee the keys of the kingdom of heaven-the kingdom of God about to be set up on earth-and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven. Whatever this mean, it was soon expressly extended to all the apostles (ch. 18. 18); so that the claim of supreme authority in the Church, made for Peter by the Church of Rome, and then arrogated to themselves by the Popes as the legitimate successors of St. Peter, is baseless and impudent. As first in confessing Christ, Peter got this commission before the rest; and with these "keys," on the day of Pentecost, he first "opened the door of faith" to the Jews, and then, in the person of Cornelius, he was honoured to do the same to the Gentiles. Hence, in the lists of the apostles, Peter is always first named. See on ch. 18. 18. thing is clear, that not in all the New Testament is there the vestige of any authority either claimed or exercised by Peter, or conceded to him, above the rest of the apostles-a thing conclusive against the Romish claims in behalf of that apostle. 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Now that He had been so explicit, they might naturally think the time come for giving it out openly; but here they are told it had not.

One

in other words. That he was a prophetical person. resembling those of old. 15. He saith unto them, But whom-rather, "Who" say ye that I am? He had never put this question before, but the crisis He was reaching made it fitting that He should now have it from them. We may suppose this to be one of those moments of which the prophet says, in His name, "Then I said, I have laboured in vain; I have spent my strength for nought, and in vain" Isaiah, 49. 4: Lo, these three years I come seeking fruit on this fig tree; and what is it? As the result of all, I am taken for John the Baptist, for Elias, for Jeremias, for one of the prophets. Yet some there are that have beheld My glory, the glory as of the Only begotten of the Father, and I shall hear their voice, for it is sweet. 16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God. He does not say, 'Scribes and Pharisees, rulers and people, are all perplexed; and shall we, unlettered fishermen, presume to decide?' But feeling the light of his Master's glory shining in his soul, he breaks forthnot in a tame, prosaic acknowledgement. I believe that thou art,' dr.-but in the language of adoration --such as one uses in worship, "THOU ART THE CHRIST, THE SON OF THE LIVING GOD!" He first owns Him the promised Messiah (see on ch. 1. 16); then he rises higher, echoing the voice from heaven -This is my beloved Son, in whom I am well pleased;" and in the important addition--"Son of the LIVING GOD," he recognises the essential and eternal life of God as in this His Son-though doubtless without that distinct perception afterwards vouchsafed. 17. And Jesus answered and said unto him, Blessed art thou. Though it is not to be doubted that Peter, in this noble testimony to Christ, only expressed the conviction of all the Twelve, yet since he alone seems to have had clear enough apprehensions to put that conviction in proper and suitable words, and courage enough to speak them out, and readiness enough to do this at the right time-so he only, of all the Twelve, seems to have met the present want, and communicated to the saddened soul of the Redeemer at the critical moment that balm which was needed to cheer and refresh it. Nor is Jesus above giving indication of the deep satisfaction which this speech yielded Him, and hastening to respond to it by a signal acknowledgment of Peter in return. Simon Bar-jona-or, 'son of Jona' (John, 1. 42) or Jonas (John, 21. 15). This name, denoting his humble fleshly extraction, seems to have been purposely here mentioned, to contrast the more vividly with the spiritual elevation to which divine illumination had raised him. for flesh and blood hath not revealed it unto thee-This is not the fruit of human teaching.' but my Father which is in heaven. In speaking of God, Jesus, it is to be observed, never calls Him, "Our Father" (see on John, 20. 17), but either your Father"-when He would encourage His timid believing ones with the assurance that He was theirs, and teach themselves to call Him so-or, as here, "My Father," to signify some peculiar action or aspect of Him as "the God and Father of our Lord Jesus Christ." 18. And I say also unto thee:-perceiving that he had but boldly uttered what q.d., 'As thou hast borne such testimony to Me, even so in return do I to thee;' That thou art Peter. At his first calling, this new name was announced to him as an honour afterwards to be conferred on him (John, 1. 43). Now he gets it, with an explanation of what it was meant to convey. and upon this rock. As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord-the Aramaic or SyroChaldaic, which was the mother tongue of the country-this exalted play upon the word can be fully seen only in languages which have one word for both. Even in the Greek it is imperfectly represented. In

Announcement of His approaching Death, and Rebuke of Peter (v. 21-28). The occasion here is evidently the same. 21. From that time forth began Jesus to show unto his disciples-1.e., with an explicitness and frequency He had never observed before, how that he must go unto Jerusalem, and suffer many things ("and be rejected," Matthew and Mark) of the elders and chief priests and scribes-not as before, merely by not receiving Him, but by formal deeds-and be killed, and be raised again the third day. Mark (8. 32) adds, that "He spake that saying openly"-'explicitly," or without disguise.' 22. Then Peter took him (asidel, apart from the rest: presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement. and began to rebuke him-affectionately, yet with a certain generous indignation, to chide him. saying. Be it far from thee, Lord: this shall not be unto thee-.e., 'If I can help it;' the same spirit that prompted him in the garden to draw the sword in His behalf (John, 18, 10). 23. But he turned, and said-in the hearing of the rest; for Mark (8. 33) expressly says, "When He had turned about and looked on His disciples, He rebuked Peter,"

others felt, and that the check was needed by them also. Get thee behind me, Satan-the same words as He had addressed to the Tempter (Luke, 4. 8); for He felt in it a Satanic lure, a whisper from hell, to move Him from His purpose to suffer. So He shook off the Serpent, then coiling around Him, and "felt no harm" (Acts, 28. 5). How quickly has the "rock" turned to a devil! The fruit of divine teaching the Lord delighted to honour in Peter; but the mouthpiece of hell, which he had in a moment of forgetfulness become, the Lord shook off with horror. thou art an offence a stumbling-block' unto me:

Ver. 1-13. JESUS IS TRANSFIGURED-CONVERSATION ABOUT ELIAS. (=Mark. 9. 2-13: Luke, 9. 28-36.) For the exposition, see on Luke, 9. 28-36.

14-23. HEALING OF A DEMONIAC BOY-SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. (=Mark, 9. 14-32; Luke. 9. 37-45.) The time of this Section is sufficiently denoted by the events which all the narratives show to have immediately preceded it-the first explicit announcement of His death, and the transfiguration-both being between His third and His fourth and last Passover.

Healing of the Demoniac and Lunatic Boy (r. 14-21). For the exposition of this portion, see on Mark, 9.

14-32.

The playest the Tempter, casting a stumbling- His pleasure; and then he shall reward, &c. 28. Verily in my way to the Cross. Could it succeed. I say unto you. There be some standing here-some of hr wert thou? and how should the Serpent's head those standing here,' which shall not taste of death, till used for thou savourest not-thou thinkest they see the Son of man coming in his kingdom-or, as in -the things that be of God, but those that be of men. Mark (9. 1), till they see the kingdom of God come art carried away by human views of the way with power:" or, as in Luke (9. 27), more simply still, f setting up Messiah's kingdom, quite contrary to "till they see the kingdom of God." The reference, ect God.' This was kindly said, not to take off beyond doubt, is to the firm establishment and vicHarp edge of the rebuke, but to explain and torious progress, in the lifetime of some then present. by A, as it was evident Peter knew not what was of that new Kingdom of Christ, which was destined The bosom of his rash speech. 24. Then said Jesus to work the greatest of all changes on this earth, and disciples. Mark 8 34) says, "When He had be the grand pledge of His final coming in glory. d the people unto Him, with His disciples also, CHAPTER XVII. is sad unto them" -turning the rebuke of one into Warning to all If any man will come after me, let y himself, and take up his cross, and follow me. For whosoever will save-'is minded to save,' or act on saving, his life shall lose it: and whosoever will afe for my sake shall find it. See on ch. 10. 38, 39. Afering and dying Messiah liketh you ill; but of His servants shall meet the same fate? They Det, but who follows Me must be prepared for Beast' 26. For what is a man profited, if he shall the whole world, and lose-or forfeit' his own soul? ut thall a man give in exchange for his soul? Inof these weighty words, which we find in Mark is thus expressed in Luke: "If he gain the Was world, and lose himself, or be cast away," ar better. If he gain the whole world, and destroy #dat himself. How awful is the stake as here th! If a man makes the present world-in its forms of riches, honours, pleasures, and such -the object of supreme pursuit, be it that he the world; yet along with it he forfeits his own Net that any ever did, or ever will gain the e world-a very small portion of it, indeed, falls bot of the most successful of the world's votaries - to make the extravagant concession, that by bimself entirely up to it, a man gains the world, yet, setting over against this gain the e of his soul-necessarily following the surder of his whole heart to the world-what is he red! But, if not the whole world, yet possibly *ing else may be conceived as an equivalent for Well, what is it?-"Or what shall a man 72 exchange for his soul?" Thus, in language the test, because the simplest, does our Lord shut a bearers, and all who shall read these words to end of the world, to the priceless value to every a of his own soul. In Mark and Luke the folwords are added: "Whosoever therefore shall he shamed of Me and of My words" - shall be damed of belonging to Me, and ashamed of My in this adulterous and sinful generation" De ch. 12. 33, "of him shall the Son of man be when He cometh in the glory of His Father, the holy angels" (Mark, 8. 38; Luke, 9. 26). He vender back to that man his own treatment, Gang him before the most august of all assemazad putting him to "shame and everlasting conDaniel 12 21. O shame,' exclaims BENGEL, to be per to shame before God, Christ, and angels!' The sece of shame is founded on our love of reputaZach causes instinctive aversion to what is fred to lower it, and was given us as a preservative trama that is properly shameful. To be lost to shame, be early past hope. (Zephaniah, 3. 5; Jeremiah, But when Christ and "His words" are palar, the same instinctive desire to stand well sers begets that temptation to be ashamed of hich only the expulsive power of a higher can effectually counteract. 27. For the son of ma shall came in the glory of his Father with his the splendour of His Father's authority and with all His angelic ministers, ready to execute

Second Announcement of His Death (r. 22, 23). 22. And while they abode in Galilee, Jesus said unto them. Mark (9. 30), as usual, is very precise here: "And they departed thence"-i.e., from the scene of the last miracle-" and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived He was chiefly occupied with the Twelve, preparing them for the coming events. The Son of man shall be betrayed into the hands of men... And they were exceeding sorry. Though the shock would not be so great as at the first announcement (ch. 16. 21, 22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (9. 43, 44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it-or possibly with all His recent teaching-says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did. He said unto His disciples, Let these sayings sink down into your ears; for the Son of Man shall be delivered," &c.: 'Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom.' Remarkable is the antithesis in those words of our Lord, preserved in all the three Narratives-The Son of man shall be betrayed into the hands of men." He adds (c. 45) that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter longcontinued and obstinate prejudices, are seen through a distorting and dulling medium-" and were afraid to ask Him" deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!

The Tribute Money.

MATTHEW, XVIII.

Christ Teacheth to Avoid Offences.

the coin was an Attic silver coin equal to two of the fore-mentioned "didrachms" of half-a-shekel's value and so. was the exact sum required for both. Ac cordingly, the Lord adds, that take, and give unto then for me and thee-lit.. 'instead of Me and thee;' perhap because the payment was a redemption of the person paid for (Exodus, 30. 12)-in which view Jesus cer tainly was "free." If the house was Peter's, thi will account for payment being provided on thi occasion, not for all the Twelve, but only for hin and His Lord. Observe, our Lord does not say "fo us," but "for Me and thee;" thus distinguishing the Exempted One and His non-exempted disciple. CHAPTER XVIII.

Ver. 1-9. STRIFE AMONG THE TWELVE WH SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN WITH RELATIVE TEACHING. (=Mark, 9. 33-50; Luke 9. 46-50.) For the exposition, see on Mark, 9. 33-50.

10-35. FURTHER TEACHING ON THE SAME SUB JECT, INCLUDING THE PARABLE OF THE UNMERCI FUL DEBTOR.

24-27. THE TRIBUTE MONEY. The time of this Section is evidently in immediate succession to that of the preceding one. The brief but most pregnant incident which it records is given by our Evangelist alone-for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake. 24. And when they were come to Capernaum, they that received tribute money-'the double drachma: a sum equal to two Attic drach mas, and corresponding to the Jewish "half-shekel." payable, towards the maintenance of the Temple and its services, by every male Jew of twenty years old and upwards. For the origin of this annual tax, see Exodus, 30, 13, 14; 2 Chronicles, 24. 6, 9. Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in the next verse was a civil one. The whole teaching of this very remarkable scene depends upon this distinction. came to Peter -at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative. and said, Doth not your master pay tribute! The question seems to imply that the payment of Same Subject (v. 10-20. 10. Take heed that ye despis this tax was voluntary, but expected: or what, in stumble'-not one of these little ones; for I say unt modern phrase, would be called a voluntary assess- you, That in heaven their angels do always behold the fac ment. 25. He saith, Yes-q.d., To be sure He does;' of my Father which is in heaven. A difficult verse; bu as if eager to remove even the suspicion of the con- perhaps the following may be more than an illustra trary. If Peter knew-as surely he did-that there tion:-Among men, those who nurse and rear th was at this time no money in the bag, this reply must royal children, however humble in themselves, ar be regarded as a great act of faith in his Master. And allowed free entrance with their charge, and a degre when he was come into the house-Peter's, Jesus pre- of familiarity which even the highest state minister vented him-anticipated him;' according to the old dare not assume. Probably our Lord means that sense of the word "prevent," saying. What thinkest in virtue of their charge over His disciples (Hebrew thou, Simon?-using his family name for familiarity. 1. 13; John, 1. 51), the angels have errands to th of whom do the kings of the earth take custom-meaning throne, a welcome there, and a dear familiarity i custom on goods exported or imported--or tribute dealing with "His Father which is in Heaven," whic meaning the poll-tax, payable to the Romans by on their own matters they could not assume. 11. Fo every one whose name was in the 'census.' This. the Son of man is come to save that which was-or 'is'therefore, it will be observed, was strictly a civil tax. lost. A golden saying, once and again repeated i of their own children, or of strangers. This cannot different forms. Here the connection seems to be mean 'foreigners,' from whom sovereigns certainly do 'Since the whole object and errand of the Son not raise taxes, but those who are not of their own Man into the world is to save the lost, take hee family.' .., their subjects. 26. Peter saith unto him, lest, by causing offences, ye lose the saved.' Tha Of strangers-or, 'Of those not their children.' Jesus this is the idea intended we may gather from t. 14 saith unto him, Then are the children free. By the 12, 13. How think ye? If a man have an hundred sheep children" our Lord cannot here mean Himself and and one of them be gone astray, &c. This is another o the Twelve together, in some loose sense of their those pregnant sayings which our Lord uttered mor near relationship to God as their common Father. than once. See on the delightful parable of the los For besides that our Lord never once mixes Himself sheep in Luke, 16. 4-7. Only the object there is t up with His disciples in speaking of their relation to show what the good Shepherd will do, when eve God, but ever studiously keeps His relation and theirs one of His sheep is lost, to find it; here the object i apart (see, for example, on the last words of this chap- to show, when found, how reluctant He is to lose it ter)-this would be to teach the right of believers to Accordingly, it is added, v. 14. Even so it is not th exemption from the dues required for sacred ser- will of your Father which is in heaven, that one of thes vices, in the teeth of all that Paul teaches and that little ones should perish. How, then, can He but visi He Himself indicates throughout. He can refer here, for those "offences" which endanger the souls o then, only to Himself; using the word "children" these little ones? 15. Moreover, if thy brother shal evidently in order to express the general principle trespass against thee, go and tell him his fault betwee observed by sovereigns, who do not draw taxes from thee and him alone: if he shall hear thee, thou hast gaine their own children, and thus convey the truth re- thy brother, &c. Probably our Lord has referenc specting His own exemption the more strikingly:- still to the late dispute, Who should be the greatest q.d., If the sovereign's own family be exempt, you After the rebuke-so gentle and captivating, yet s know the inference in My case:' or to express it more dignified and divine-under which they would doubt nakedly than Jesus thought needful and fitting: This less be smarting, perhaps each would be saying. I is a tax for upholding My Father's House: As His was not I that began it, it was not I that threw on Son, then, that tax is not due by Me-I AM FREE.' unworthy and irritating insinuations against m 27. Notwithstanding, lest we should offend-or 'stumble' brethren. Be it so, says our Lord; but as such thing -them-all ignorant as they are of My relation to will often arise, I will direct you how to proceed the Lord of the Temple, and should misconstrue a First, Neither harbour a grudge against your offend claim to exemption into indifference to His honouring brother, nor break forth upon him in presence o who dwells in it, go thou to the sea-Capernaum, it the unbelieving, but take him aside, show him his will be remembered, lay on the sea of Galilee, and fault, and if he own and make reparation for it, you cast an hook, and take up the fish that first cometh up; Lave done more service to him than even justice to and when thou hast opened his mouth, thou shalt find a yourself. Next, If this fail, take two or three to wit piece of money-'a stater.' So it should have been ness how just your complaint is, and how brotherly rendered, and not indefinitely, as in our version, for your spirit in dealing with him. Again, If this fail,