Matthew 9-10

This incident appears to follow next in order of time to the cure of the leper (Mt 8:1-4). For the exposition, see on Mr 2:1-12.

The Call of Matthew (Mt 9:9).

And as Jesus passed forth from thence--that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus (Mr 2:13): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by" he saw a man, named Matthew--the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on Mt 10:3). Mark alone tells us (Mr 2:14) that he was "the son of Alphæus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity. sitting at the receipt of custom--as a publican, which Luke (Lu 5:27) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on Mt 5:46). and he saith unto him, Follow me--Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to. And he--"left all" (Lu 5:28), "arose and followed him." The Feast (Mt 9:10-13).

And it came to pass, as Jesus sat at meat in the house--The modesty of our Evangelist signally appears here. Luke says (Lu 5:29) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment (Mt 9:18). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See Mr 5:21, &c., and Lu 8:40, &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change. behold, many publicans and sinners--Luke says, "a great company" (Lu 5:29) came and sat down with him and his disciples--In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.

And when the Pharisees--"and scribes," add Mark and Luke (Mr 2:6; Lu 5:21). saw it, they said--"murmured" or "muttered," says Luke (Lu 5:30). unto his disciples--not venturing to put their question to Jesus Himself. Why eateth your Master with publicans and sinners?--(See on Lu 15:2).

But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him. They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!

But go ye and learn what that meaneth--(Ho 6:6), I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes. for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in Mr 2:17; but in Lu 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."

See on Lu 5:33-39.

Jairus Raised to Life. ( = Lu 8:40-56; Mr 5:21-43). For the exposition, see on Mr 5:21-43.

These two miracles are recorded by Matthew alone. Two Blind Men Healed (Mt 9:27-31).

And when Jesus departed thence, two blind men followed him--hearing, doubtless, as in a later case is expressed, "that Jesus passed by" (Mt 20:30). crying, and saying, Thou son of David, have mercy on us--It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David" (Mt 20:30). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. (Isa 35:5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.

And when he was come into the house--To try their faith and patience, He seems to have made them no answer. But the blind men came to Him--which, no doubt, was what He desired. and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord--Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.

Then touched he their eyes, saying, According to your faith be it unto you--not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.

And their eyes were opened: and Jesus straitly charged them--The expression is very strong, denoting great earnestness.

But they, when they were departed, spread abroad his fame in all that country--(See on Mt 8:4). A Dumb Demoniac Healed (Mt 9:32-34).

As they went out, behold, they brought to him a dumb man possessed with a devil--"demonized." The dumbness was not natural, but was the effect of the possession.

And when the devil--demon. was cast out, the dumb spake--The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class. and the multitudes marvelled, saying, It was never so seen in Israel--referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.

But the Pharisees said, He casteth out devils through the prince of the devils--"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them--a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on Mt 12:24, &c.). Mt 9:35-10:5. Third Galilean Circuit--Mission of the Twelve Apostles. As the Mission of the Twelve supposes the previous choice of them--of which our Evangelist gives no account, and which did not take place till a later stage of our Lord's public life--it is introduced here out of its proper place, which is after what is recorded in Lu 6:12-19. Third Galilean Circuit (Mt 9:35)--and probably the last.

And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people--The italicized words are of more than doubtful authority here, and were probably introduced here from Mt 4:23. The language here is so identical with that used in describing the first circuit (Mt 4:23), that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on Mt 4:23). To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him" (Ac 10:38). Jesus Compassionating the Multitudes, Asks Prayer for Help (Mt 9:36-38). He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them--as we take it--that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on Lu 6:12-49; and Mt 5:1, Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described.

But when he saw the multitudes, he was moved with compassion on them, because they fainted--This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed." and were scattered abroad--rather, "lying about," "abandoned," or "neglected." as sheep, having no shepherd--their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.

Then saith he unto his disciples, The harvest truly is plenteous--His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world" (Mt 13:38), teeming with souls having to be gathered to Him. but the labourers--men divinely qualified and called to gather them in--"are few."

Pray ye therefore the Lord of the harvest--the great Lord and Proprietor of all. Compare Joh 15:1, "I am the true vine, and My Father is the husbandman." that he will send forth labourers into his harvest--The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in Mt 9:25, and Joh 10:4--"When He putteth forth His own sheep." (See on Mt 4:1).

The last three verses of the ninth chapter form the proper introduction to the Mission of the Twelve, as is evident from the remarkable fact that the Mission of the Seventy was prefaced by the very same words. (See on Lu 10:2).

And when he had called unto him his twelve disciples, he gave them power--The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Lu 9:1)--"He gave them power and authority"--in other words, He both qualified and authorized them. against--or "over."

Now the names of the twelve apostles are these--The other Evangelists enumerate the twelve in immediate connection with their appointment (Mr 3:13-19; Lu 6:13-16). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names here. And as in the Acts (Ac 1:13) we have a list of the Eleven who met daily in the upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison. The first, Simon, who is called Peter--(See on Joh 1:42). and Andrew his brother; James the son of Zebedee, and John his brother--named after James, as the younger of the two.

Philip and Bartholomew--That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's (Mr 3:18; Lu 6:14), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus (Joh 1:45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present (Joh 21:2). Matthew the publican--In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on Mt 1:3, 5, 6; 9:9). James the son of Alphaeus--the same person apparently who is called Cleopas or Clopas (Lu 24:18; Joh 19:25); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin. and Lebbaeus, whose surname was Thaddaeus--the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke (Lu 6:16; Ac 1:13), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John (Joh 14:22) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" (Mt 13:55), unless these be the same, is most likely.

Simon the Canaanite--rather "Kananite," but better still, "the Zealot," as he is called in Lu 6:15, where the original term should not have been retained as in our version ("Simon, called Zelotes"), but rendered "Simon, called the Zealot." The word "Kananite" is just the Aramaic, or Syro-Chaldaic, term for "Zealot." Probably before his acquaintance with Jesus, he belonged to the sect of the Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity. and Judas Iscariot--that is, Judas of Kerioth, a town of Judah (Jos 15:25); so called to distinguish him from "Judas the brother of James" (Lu 6:16). who also betrayed him--a note of infamy attached to his name in all the catalogues of the Twelve.

This directory divides itself into three distinct parts. The first part (Mt 10:5-15) contains directions for the brief and temporary mission on which they were now going forth, with respect to the places they were to go to, the works they were to do, the message they were to bear, and the manner in which they were to conduct themselves. The second part (Mt 10:16-23) contains directions of no such limited and temporary nature, but opens out into the permanent exercise of the Gospel ministry. The third part (Mt 10:24-42) is of wider application still, reaching not only to the ministry of the Gospel in every age, but to the service of Christ in the widest sense. It is a strong confirmation of this threefold division, that each part closes with the words, "Verily I SAY UNTO YOU" (Mt 10:15, 23, 42). Directions for the Present Mission (Mt 10:5-15).

These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not--The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" (Ac 1:8).

But go rather to the lost sheep of the house of Israel--Until Christ's death, which broke down the middle wall of partition (Eph 2:14), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep," not merely in the sense which all sinners are (Isa 53:6; 1Pe 2:25; compare with Lu 19:10), but as abandoned and left to wander from the right way by faithless shepherds (Jer 50:6, 17; Eze 34:2-6, &c.).

And as ye go, preach, saying, The kingdom of heaven is at hand--(See on Mt 3:2).

Heal the sick, cleanse the lepers, raise the dead, cast out devils--(The italicized clause--"raise the dead"--is wanting in many manuscripts). Here we have the first communication of supernatural power by Christ Himself to His followers--thus anticipating the gifts of Pentecost. And right royally does He dispense it. freely ye have received, freely give--Divine saying, divinely said! (Compare De 15:10, 11; Ac 3:6)--an apple of gold in a setting of silver (Pr 25:11). It reminds us of that other golden saying of our Lord, rescued from oblivion by Paul, "It is more blessed to give than to receive" (Ac 20:35). Who can estimate what the world owes to such sayings, and with what beautiful foliage and rich fruit such seeds have covered, and will yet cover, this earth!

Provide neither gold, nor silver, nor brass in your purses--"for" your purses; literally, "your belts," in which they kept their money.

Nor scrip for your journey--the bag used by travellers for holding provisions. neither two coats--or tunics, worn next the skin. The meaning is, Take no change of dress, no additional articles. neither shoes--that is, change of them. nor yet staves--The received text here has "a staff," but our version follows another reading, "staves," which is found in the received text of Luke (Lu 9:3). The true reading, however, evidently is "a staff"--meaning, that they were not to procure even that much expressly for this missionary journey, but to go with what they had. No doubt it was the misunderstanding of this that gave rise to the reading "staves" in so many manuscripts Even if this reading were genuine, it could not mean "more than one"; for who, as Alford well asks, would think of taking a spare staff? for the workman is worthy of his meat--his "food" or "maintenance"; a principle which, being universally recognized in secular affairs, is here authoritatively applied to the services of the Lord's workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (Ro 15:27; 1Co 9:11; Ga 6:6), and once as "scripture" (1Ti 5:18).

And into whatsoever city or town--town or village. ye shall enter inquire--carefully. who in it is worthy--or "meet" to entertain such messengers; not in point of rank, of course, but of congenial disposition. and there abide till ye go thence--not shifting about, as if discontented, but returning the welcome given with a courteous, contented, accommodating disposition.

And when ye come into an house--or "the house," but it means not the worthy house, but the house ye first enter, to try if it be worthy. salute it--show it the usual civilities.

And if the house be worthy--showing this by giving you a welcome. let your peace come upon it--This is best explained by the injunction to the Seventy, "And into whatsoever house ye enter, first say, Peace be to this house" (Lu 10:5). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and His messengers, it means something far higher, both in the gift and the giving of it, than in the current salutation. (See on Joh 14:27). but if it be not worthy, let your peace return to you--If your peace finds a shut, instead of an open, door in the heart of any household, take it back to yourselves, who know how to value it; and it will taste the sweeter to you for having been offered, even though rejected.

And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city--for possibly a whole town might not furnish one "worthy." shake off the dust of your feet--"for a testimony against them," as Mark and Luke add (Mr 6:11; Lu 10:11). By this symbolical action they vividly shook themselves from all connection with such, and all responsibility for the guilt of rejecting them and their message. Such symbolical actions were common in ancient times, even among others than the Jews, as strikingly appears in Pilate (Mt 27:24). And even to this day it prevails in the East.

Verily I say unto you, It shall be more tolerable--more bearable. for Sodom and Gomorrah in the day of judgment, than for that city--Those Cities of the Plain, which were given to the flames for their loathsome impurities, shall be treated as less criminal, we are here taught, than those places which, though morally respectable, reject the Gospel message and affront those that bear it. Directions for the Future and Permanent Exercise of the Christian Ministry (Mt 10:16-23).

Behold, I send you forth--The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it. as sheep--defenseless. in the midst of wolves--ready to make a prey of you (Joh 10:12). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold." be ye therefore wise as serpents, and harmless as doves--Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.

But beware of men; for they will deliver you up to the councils--the local courts, used here for civil magistrates in general. and they will scourge you in their synagogues--By this is meant persecution at the hands of the ecclesiastics.

And ye shall be brought before governors--provincial rulers. and kings--the highest tribunals. for my sake, for a testimony against them--rather, "to them," in order to bear testimony to the truth and its glorious effects. and the Gentiles--"to the Gentiles"; a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings.

But when they deliver you up, take no thought--be not solicitous or anxious. (See on Mt 6:25). how or what ye shall speak--that is, either in what manner ye shall make your defense, or of what matter it shall consist. for it shall be given you in that same hour what ye shall speak--(See Ex 4:12; Jer 1:7).

For it is not ye that speak, but the Spirit of your Father which speaketh in you--How remarkably this has been verified, the whole history of persecution thrillingly proclaims--from the Acts of the Apostles to the latest martyrology.

And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death--for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new--as of Belial to Christ--was to issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst.

And ye shall be hated of all men for my name's sake--The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity--though it might soften its violence, and in some cases avert the outward manifestations of it. but he that endureth to the end shall be saved--a great saying, repeated, in connection with similar warnings, in the prophecy of the destruction of Jerusalem (Mt 24:13); and often reiterated by the apostle as a warning against "drawing back unto perdition" (Heb 3:6, 13; 6:4-6; 10:23, 26-29, 38, 39, &c.). As "drawing back unto perdition" is merely the palpable evidence of the want of "root" from the first in the Christian profession (Lu 8:13), so "enduring to the end" is just the proper evidence of its reality and solidity.

But when they persecute you in this city, flee ye into another--"into the other." This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of "knowing the time of His visitations." for verily I say unto you--what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it. Ye shall not have gone over--Ye shall in nowise have completed. the cities of Israel, till the Son of man be come--To understand this--as Lange and others do--in the first instance, of Christ's own peregrinations, as if He had said, "Waste not your time upon hostile places, for I Myself will be after you ere your work be over"--seems almost trifling. "The coming of the Son of man" has a fixed doctrinal sense, here referring immediately to the crisis of Israel's history as the visible kingdom of God, when Christ was to come and judge it; when "the wrath would come upon it to the uttermost"; and when, on the ruins of Jerusalem and the old economy, He would establish His own kingdom. This, in the uniform language of Scripture, is more immediately "the coming of the Son of man," "the day of vengeance of our God" (Mt 16:28; 24:27, 34; compare with Heb 10:25; Jas 5:7-9)--but only as being such a lively anticipation of His second coming for vengeance and deliverance. So understood, it is parallel with Mt 24:14 (on which see). Directions for the Service of Christ in Its Widest Sense (Mt 10:24-42).

The disciple is not above his master--teacher. nor the servant above his lord--another maxim which our Lord repeats in various connections (Lu 6:40; Joh 13:16; 15:20).

It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub--All the Greek manuscripts, write "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron (2Ki 1:2), which it was designed to express. As all idolatry was regarded as devil worship (Le 17:7; De 32:17; Ps 106:37; 1Co 10:20), so there seems to have been something peculiarly satanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Though we nowhere read that our Lord was actually called "Beelzebul," He was charged with being in league with Satan under that hateful name (Mt 12:24, 26), and more than once Himself was charged with "having a devil" or "demon" (Mr 3:30; Joh 7:20; 8:48). Here it is used to denote the most opprobrious language which could be applied by one to another. how much more shall they call them of his household--"the inmates." Three relations in which Christ stands to His people are here mentioned: He is their Teacher--they His disciples; He is their Lord--they His servants; He is the Master of the household--they its inmates. In all these relations, He says here, He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse.

Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known--that is, There is no use, and no need, of concealing anything; right and wrong, truth and error, are about to come into open and deadly collision; and the day is coming when all hidden things shall be disclosed, everything seen as it is, and every one have his due (1Co 4:5).

What I tell you in darkness--in the privacy of a teaching for which men are not yet ripe. that speak ye in the light--for when ye go forth all will be ready. and what ye hear in the ear, that preach ye upon the housetops--Give free and fearless utterance to all that I have taught you while yet with you. Objection: But this may cost us our life? Answer: It may, but there their power ends:

And fear not them which kill the body, but are not able to kill the soul--In Lu 12:4, "and after that have no more that they can do." but rather fear him--In Luke (Lu 12:5) this is peculiarly solemn, "I will forewarn you whom ye shall fear," even Him which is able to destroy both soul and body in hell--A decisive proof this that there is a hell for the body as well as the soul in the eternal world; in other words, that the torment that awaits the lost will have elements of suffering adapted to the material as well as the spiritual part of our nature, both of which, we are assured, will exist for ever. In the corresponding warning contained in Luke (Lu 12:4), Jesus calls His disciples "My friends," as if He had felt that such sufferings constituted a bond of peculiar tenderness between Him and them.

Are not two sparrows sold for a farthing?--In Luke (Lu 12:6) it is "five sparrows for two farthings"; so that, if the purchaser took two farthings' worth, he got one in addition--of such small value were they. and one of them shall not fall on the ground--exhausted or killed without your Father--"Not one of them is forgotten before God," as it is in Luke (Lu 12:6).

But the very hairs of your head are all numbered--See Lu 21:18 (and compare for the language 1Sa 14:45; Ac 27:34).

Fear ye not therefore, ye are of more value than many sparrows--Was ever language of such simplicity felt to carry such weight as this does? But here lies much of the charm and power of our Lord's teaching.

Whosoever therefore shall confess me before men--despising the shame. him will I confess also before my Father which is in heaven--I will not be ashamed of him, but will own him before the most august of all assemblies.

But whosoever shall deny me before men, him will I also deny before my Father which is in heaven--before that same assembly: "He shall have from Me his own treatment of Me on the earth." (But see on Mt 16:27).

Think not that I am come to send peace on earth: I came not to send peace, but a sword--strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties.

For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law--(See on Lu 12:51-53).

And a man's foes shall be they of his own household--This saying, which is quoted, as is the whole verse, from Mic 7:6, is but an extension of the Psalmist's complaint (Ps 41:9; 55:12-14), which had its most affecting illustration in the treason of Judas against our Lord Himself (Joh 13:18; Mt 26:48-50). Hence would arise the necessity of a choice between Christ and the nearest relations, which would put them to the severest test.

He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me--(Compare De 33:9). As the preference of the one would, in the case supposed, necessitate the abandonment of the other, our Lord here, with a sublime, yet awful self-respect, asserts His own claims to supreme affection.

And he that taketh not his cross, and followeth after me, is not worthy of me--a saying which our Lord once and again emphatically reiterates (Mt 16:24; Lu 9:23; 14:27). We have become so accustomed to this expression--"taking up one's cross"--in the sense of "being prepared for trials in general for Christ's sake," that we are apt to lose sight of its primary and proper sense here--"a preparedness to go forth even to crucifixion," as when our Lord had to bear His own cross on His way to Calvary--a saying the more remarkable as our Lord had not as yet given a hint that He would die this death, nor was crucifixion a Jewish mode of capital punishment.

He that findeth his life shall lose it: and he that loseth his life for my sake shall find it--another of those pregnant sayings which our Lord so often reiterates (Mt 16:25; Lu 17:33; Joh 12:25). The pith of such paradoxical maxims depends on the double sense attached to the word "life"--a lower and a higher, the natural and the spiritual, the temporal and eternal. An entire sacrifice of the lower, with all its relationships and interests--or, a willingness to make it which is the same thing--is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.

He that receiveth you--entertaineth you, receiveth me; and he that receiveth me, receiveth him that sent me--As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him is viewed, so, says our Lord here, "Your authority is Mine, as Mine is My Father's."

He that receiveth a prophet--one divinely commissioned to deliver a message from heaven. Predicting future events was no necessary part of a prophet's office, especially as the word is used in the New Testament. in the name of a prophet--for his office's sake and love to his master. (See 2Ki 4:9 and see on 2Ki 4:10). shall receive a prophet's reward--What an encouragement to those who are not prophets! (See Joh 3:5-8). and he that receiveth a righteous man in the name of a righteous man--from sympathy with his character and esteem for himself as such shall receive a righteous man's reward--for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it.

And whosoever shall give to drink unto one of these little ones--Beautiful epithet! Originally taken from Zec 13:7. The reference is to their lowliness in spirit, their littleness in the eyes of an undiscerning world, while high in Heaven's esteem. a cup of cold water only--meaning, the smallest service. in the name of a disciple--or, as it is in Mark (Mr 9:41), because ye are Christ's: from love to Me, and to him from his connection with Me. verily I say unto you, he shall in no wise lose his reward--There is here a descending climax--"a prophet," "a righteous man," "a little one"; signifying that however low we come down in our services to those that are Christ's, all that is done for His sake, and that bears the stamp of love to His blessed name, shall be divinely appreciated and owned and rewarded.

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

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

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

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

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

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

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

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

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

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

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