have forsaken all, and followed thee; what shall we have 2 And Jesus said unto them, Verily I say unto you, that ye It was also a mode of expression common among the Jews, and signified a thing impossible. Hence this proverb. A comel in Media dances in a kabe: a measure which held about three pints. Again, No man sees a palm tree of gold, nor an elephant passing through the eye of a needle. Because these are impossible things. "Rabbi Sheheth answered Rabbi Aram, who had advanced an absurdity, Perhaps thou art one of the Pambidithians who can make an elephant pass through the eye of a needle: that is, says the Aruch, who speak things impossible." See Lightfoot and Schoettgen on this place. Go through] But instead of duλ0, about eighty MSS., with several Versions and Fathers, have ciosλDetv, to enter in, but the difference is of little importance in an English trans; though of some consequence to the elegance of the Greek text who follow Christ. Luke 18. 29, 30-e Ch. 29. 16. & 21. 31, 32. Mark 10. 31. Luke 13.30 The regeneration, waliyyeveria. Some refer this to the time in which the new heavens and the new earth shall be created, and the soul and body united. The Pythagoreans termed that maliyyeveria, when, according to their doctrine of the transmigration or metempsychosis, the soul entered into a new body, and got into a new state of being. Clement, in his Epistle to the Corinthians, calls the restoration of the world, after the deluge, by the same name. Judging the twelve tribes] From the parallel place, Luke xxii. 28-30. it is evident that sitting on thrones, and judging the twelve tribes, means simply obtaining eternal salvation, and the distinguishing privileges of the kingdom of glory, by those who continue faithful to Christ in his sufferings and death. Judging, κρινοντες, Kupke has shown that κρίνεσθαι, is to be understood in the sense of governing, presiding, holding the first or most distinguished place. Thus, Gen. xlix. 16. Dan shall JUDGE his people, i. e. shall preside in, or rule over Who then can be saved? The question of the disciples them; shall occupy a chief place among the tribes. It is well semed to intimate that most people were rich, and that there-known that the Judges among the Jews were moderators, toe scarcely any could be saved. They certainly must have captains, chief, or head men. The sense therefore of our attached a different meaning to what constitutes a rich man, Lord's words appears to be, that these disciples should have what we in general do. Who is a rich man in our Lord's those distinguished seats in glory, which seem to belong pe sense of the word? This is a very important question, and culiarly to the first confessors and martyrs. See 1 Thess. iv. 14. has not, that I know of, been explicitly answered. A rich man, and 16. and particularly Rev. xx. 4-6. The last quoted pas La my op nion, is not one who has so many hundreds or thon sage brings into view the doctrine of the Millennium, when ends more than some of his neighbours; but is one who gets Jesus, after having formed the new heavens, and the new more than is necessary to supply all his own wants, and those earth, shall reign here gloriously among his ancients 365,000 fhis household, and keeps the residue still to himself; though years; for the thousand years referred to above, are certainly the poor are starving through lack of the necessaries of life. prophetical years; in which, it is well known, each day In a word, he is a inan who gets all he can, saves all he can, stands for a year. Others of no mean note, are of opinion and keeps all he has gotten. Speak, reason! speak, con- that the regeneration means the conversion of men by the arence (for God has already spoken) Can such a person en- preaching of the Gospel-that sitting on twelve thrones sig. ter to the kingdom of God 1 ALL. NO!!! nifies the state of eminent dignity to which the apostles 25 With men this is impossible] God alone can take the should be raised-and that judging the twelve tribes of Isruel, love of the world out of the human heart. Therefore the sal- means no more than exercising authority in the church, and vation of the rich is represented as possible only to him: and dispensing laws to the people of God. But I confess I do not indeed the words seem to intimate, that it requires more than see the propriety of this application of the term, as the follow, common exertions of Omnipotence to save a rich man. ing verse seems to fix the meaning mentioned above. 29. Shall receive an hundred fold] Viz. in this life, in value, though perhaps not in kind: and in the world to come, everlasting life. A glorious portion for a persevering believer! The fulness of GRACE here, and the fulness of GLORY hereafter! See on Mark x. 30. We have forsaken all) "A poor all," says one, "a parcel of rotten nets." No matter-they were their ALL, whether Totten or sound-besides, they were the all they got their bread by; and such an all as was quite sufficient for that purpose: and let it be observed, that that man forsakes much who reserves nothing to himself, and renounces all expectations from 30. But many that are first, &c.] The Jeurs who had been Ch's world, taking God alone for his portion. See chap. iv. 20. the first and most distinguished people of God, will in geneTo formake all, without following Christ, is the virtue of a ral reject the Gospel of my grace, and be consequently rejectphice spher. To follow Christ in profession, without forsa-ed by me. The Gentiles who have had no name among the king all is the state of the generality of Christians. But to living, shall be brought to the knowledge of the truth, and be. are Christ and forsake all, is the perfection of a Christian. come the first, the chief and most exalted people of God. That What shall we have therefore?] Ti apaɛsai nμiv, what RE this prediction of our Lord has been literally fulfilled, the WARD shall we get? This Kypke proves to be the meaning of present state of the Christian and Jewish churches sufficient. Lae words from some of the best Greek writers. ly proves. To illustrate this fully, and to demonstrate that the Jews and Gentiles were now put on an equal footing by the Gospel, our Lord speaks the following parable, which has been unhappily divided from its connexion by making it the be ginning of a new chapter. Ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, . The punctuation which I have observed here, is that which is followed by the most eminent critics: the regeneration is thus CHAPTER XX. The similitude of the householder hiring labourers into his vineyard, to show that the Gentiles should be preferred to the Jews, according to what was hinted at the close of the last chapter, 1-16. On the way going up to Jerusalem, he predicts sufferings and death, 17-19. The mother of Zebedee's children requests dignities for her sons, 20, 21. Christ by his answer, shows that sufferings, not worldly honours, are to be the lot of his most faithful followers, and that seats in glory can be given only to those who are prepared for them, 22, 23. From this our Lord takes occasion to teach the necessity of humility, and to show that those who wished to be chief, must be servants of all, 24-28. On his coming to Jericho, he restored sight to two blind men, who being restored, follow him, 29–34. [A. M. 4033. A. D. 29. An. Olymp. CCII. 1.] NOR the kingdom of heaven is like unto a man that is a house holder, which went out early in the morning to hr labourers into his vineyard. And when he had agreed with the labourers for a b penny a day, be sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the market-place, 17 17 18 23 & 21 28. John 15 1. Isaiah 5. 1-7. Jeremiah 2. 21.sanje vay is the eighth part of an ounce, which after a the ounce is seNOTES-Verse 1. For the kingdom of heaven is like unto a man—a museholder] The very commencement of this chapter shows it to be connected with the preceding. The manner of God's proceeding under the Gospel dispensation resembles a householder, who went out at day break, apa - together with the morning: as the light began to go out of its chambers in the east, so he went out of his bed-room employ labourers, that they might cultivate his vineyard. This was what was called among the Jews and Romans, the frat hour; answering to sir o'clock in the morning. 4 And said unto them, Go ye also into the vineyard, d and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? venpence half-penny. Chap. 18. 29. Hebrews 3. 7.- John 11. 9-d Col. 4. 1. 1 Corinthians 15. 58. Romans 6. 23. To hire labourers] Some workmen, twv ɛpyarwv-for he had not got all that were necessary, because we find him going out at other hours to hire inore. 2. A penny] A Roman coin, as noted before, chap. xviii. 28. worth about sevenpence half-penny, or sevenpence three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a day's labour at that time. See Tobit, chap. v. 14. În 1351, the price of labour was regulated in this country by parliament; and it is remarkable, that "corn-weeders and hay-makers, with Parable of the labourers ST. MATTHEW. in the vineyard 7 They say unto him, Because no man hath hired us. He | 12 Saying, These last have wrought but one hour, and thou saith unto them, Go ye also into the vineyard; and whatso-hast made them equal unto us, which have borne the burden ever is right, that shall ye receive. and heat of the day. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against he good man of the house, a Or, have continued one hour only-b Rom. 9. 21-c Deu, 15.9 Prov. 2. 6. out ment, drink, or other courtesy demanded," were to have one penny per day! In 1314 the pay of a chaplain to the Scotch bishops, who were then prisoners in England, was three halfpence per day. See Fleetwood's Chronicon Precios. p. 122, 129. This was miserable wages, though things at that time were so cheap that 24 eggs were sold for a penny, p. 72. a pair of shoes for four-pence, p. 71. a fat goose for two-pence halfpenny, p. 72. a hen for a penny, p. 72. eight bushels of wheat for two shillings, and a fat ox for six shillings and eight pence! Ibid. In 1336, wheat per quarter, 2s. a fat sheep 6d. fat goose 2d. and a pig 1d. page 75. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny 1 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 b Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last: for many be called, but few chosen. 17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Ch. 6. 23 Ch. 19. D.- Ch. 14.- Mark 10 32. Luke 18. 31. John 12. 12 and the first call to be the preaching of John Baptist. The second call, the public preaching of our LORD: and that of the apostles when they got an especial commission to the Jews. chap. x. 5, 6. together with that of the seventy disciples mentioned, Luke x. 1. The third call, which was at mid-day, represents the preaching of the fulness of the Gospel after the ascension of Christ, which was the meridian of evangelie glory and excellence. The fourth call, represents the mission of the apostles to the various Synagogues of the Jews in every part of the world where they were scattered; the history of which is particularly given in the Acts of the Apostles. The fifth call, or eleventh hour, represents the general call of the Gentiles into the church of Christ, when the unbeliev tion the more likely is, that the persons who are addressed at ver. 7. say, No man hath hired us, i. e. We never heard the voice of a prophet announcing the true God, nor of an apostie preaching the Lord Jesus, until now. The Jews could not use this as an argument for their carelessness about their eternal interests. 3. The third hour] Nine o'clock in the morning. Market-place] Where labourers usually stood till they were hired. I have often seen labourers standing in the marketing Jews were finally rejected. What makes this interpreta places of large towns in these countries, waiting to be employed. 5. The sixth hour) Twelve o'clock. Ninth hour-three o'clock in the afternoon. 6. Eleventh] Five o'clock in the evening, when there was only one hour before the end of the Jewish day, which, in matters of labour, closed at sir. 7. No man hath hired us] This was the reason why they were all the day idle. And whatsoever is right, that shall ye receive] Ye may expect payment in proportion to your labour, and the time ye spend in it; but this clause is wanting in some of the best MSS. Versions and Fathers. 8. When the even was come] Six o'clock, the time they ceased from labour, and the workmen came to receive their wages. Steward] Enerpwaos. A manager of the household concerns under the master. The rabbinical writers use the very same word in Hebrew letters, for the same office, N'epitropos. See Kypke. 11. They murmured] The Jews made the preaching of the Gospel to the Gentiles a pretence why they should reject that Gospel; as they fondly imagined they were, and should be the sole objects of the Divine approbation. How they murmured because the Gentiles were made partakers of the king. dom of God, see Acts xi. 1, &c. and xv. 1, &c. There are many similitudes of this kind among the Jews, where the principal part even of the phraseology of our Lord's parable may be found. Several of them may be seen in Schoettgen. Our Lord, however, as in all other cases, has greatly improved the language, scope, design, and point of the similitude. He was, in all cases, an eininent master of the sentences. 13. Friend, I do thee no wrong] The salvation of the Gentiles can in itself become no impediment to the Jews: there is the same Jesus both for the Jew and for the Greek. Eter nal life is offered to both through the blood of the cross; and there is room enough in heaven for all. 15. Is it not lawful for me] As eternal life is the free gift of God, he has a right to give it in whatever proportions, at whatever times, and on whatever conditions he pleases. 16. So the last shall be first, and the first last] The GENTILES, who have been long without the true God, shall now enjoy all the privileges of the new covenant; and the Jews who have enjoyed these from the beginning, shall now be dispossessed of them; for, because they have rejected the Lord, he also hath rejected them. Many are called, &c.] This clause is wanting in BL, one other: and in the Coptic and Sahidic Versions. Bishop PEARCE thinks it an interpolation from chap. xxii. 14. The simple meaning seems to be: As those who did not come at the invitation of the householder to work in the vineyard, did not receive the denarius or wages; so those who do not obey the call of the Gospel, and believe in Christ Jesus, shall not inherit eternal life. This place seems to refer to the ancient Roman custom of recruiting their armies. Among this celebrated people, no one was forced to serve his country in a military capacity: and it was the highest honour to be deemed worthy of thus serving it. The youth were instructed almost from their cradle, in military exercises. The Campus Martius was the grand field in which they were disciplined: there they accus tomed theinselves to leaping, running, wrestling, bearing burdens, fencing, throwing the javeline, &c. and when, through these violent exercises, they were all besmeared with dust and sweat, in order to refresh themselves, they swam twice or thrice across the Tyber! Rome might at any time have re cruited her armies by volunteers from such a mass of the well educated hardy soldiers; but she thought proper, to use the words of the Abbé Mably, that the honour of being chose to serve in the wars, should be the reward of the accomplish ments shown by the citizens in the Campus Martius, that the soldier should have a reputation to save; and that the re gard paid him, in choosing him to serve, should be the pledge of his fidelity and zeal to discharge his duty. The age of serving in the army, was from seventeen to forty-five, and Is thine eye evil] An evil eye among the Jews meant a ma- the manner in which they were chosen, was the following: licious, coretous, or envious person. Most commentators After the creation of consuls, they every year named have different methods of interpreting this parable. Some twenty-four military tribunes, part of whom must have served thing was undoubtedly designed by its principal parts, be-five years at least, and the rest eleven. When they had divisides the scope and design mentioned at the conclusion of the ded among them the command of the four legions to be form last chapter. The following, which is taken principally from ed, the consuls summoned to the capitol, or Campus Martius, the very pious Quesnel, may render it as useful to the reader, all the citizens who, by their age, were obliged to bear arms. as any thing else that has been written on it. They drew up by tribes, and lots were drawn to determine in what order every tribe should present its soldiers. That which was the first in order, chose the four citizens who were judged the most proper to serve in the war; and the six tribunes who commanded the first legion, chose one of these third legions likewise made their choice one after another: and he that remained, entered into the fourth legion. A new tribe presented other four soldiers, and the second legion chose first. The third and fourth legions had the same advantage in their turns. In this manner, each tribe succes sively chose four soldiers, till the legions were complete. They next proceeded to the creation of subaltern officers. whom the tribunes chose from among the soldiers of the greatest reputation. When the legions were thus completed, the citizens who had been called, but not chosen, returned to their respective employments, and served their country in other capacities. None can suppose that these were deemed useless, or that because not now chosen to serve their country in the field, they were proscribed from the rights and privi The church is a vineyard, because it is a place of labour, where no man should be idle. Each of us is engaged to labour in this vineyard-to work out our salvation through him who worketh in us to will and to perform. Life is but a day, whereof childhood, or the first use of reason, is the day-four, whom they liked best. The tribunes of the second and break or first hour, verse 1. in which we receive the first CALL The promise of the kingdom of glory is given to all those who are workers together with him, ver. 2. The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, ver. 3. The third call is at the age of manhood. The fourth, in the de cline of life, ver. 5. The fifth, when sickness and the infir. mities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it. Still idle, still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! ver. 6. Others consider the morning the first dawn of the Gospel; The ambition of the CHAPTER XX. disciples reproved. 15a Behold, we go up to Jerusalem; and the Son of man shall | cup, and be baptized with the baptism that I am baptized be betrayed noto the chief priests and unto the scribes, and with: but to sit on my right hand, and on my left, is not mine they shall condemn him to death, to i give, but it shall be given to them for whom it is prepared of my Father. 19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise 21 And he said unto her, What wilt thou? She saith unto Lim, Grant, that these any two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink off the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They, say unto him, We are able. And he saith unto them, Ye shall drink indeed of my a Chap 15 - Clip Chap 421-e Chap 19 25-Ch 29, 42. Mark 27.2 Mark 15, 1, 16, &e Luke 25 1. John 18. 28, & c. 14 C Luke 21 12 John 18 11-g Luke 1260.-b Acts 12. 2. Romans 8. 17. 2 Car 17 Bev 19. Art — Mark 10 1 ges of citizens, much less destroyed, because others were found better qualified to serve their country at the post of honour end danger. Thus many are called by the preaching of the Gospel, but few are found who use their advantages in sach a way as to become extensively useful in the churchand many in the church militant behave so ill, as never to be admitted into the church triumphant. But what a mercy that those who appear now to be rejected may be called in another muster, enrolled, serve in the field, or work in the Vineyard. How many millions does the long-suffering of God lead to repentance! 17. And Jesus going up] From Jericho to Jerusalem, chap. xix. 15. 18. The Son of man shall be betrayed] Or, will be delivered p. This is the third time that our Lord informed his disciples of his approaching sufferings and death. This was a subject of the utmost importance, and it was necessary they should be well prepared for such an awful event. 19. Deliver him to the Gentiles to mock] This was done by Herod and his Roman soldiers. See Luke xxiii. 11. To scourge and to crucify] This was done by Pilate the Roman governor. The punishment of the cross was Roman, not Jeurish: but the chief priests condemned him to it, and the Romans executed the sentence. How little did they know that they were, by this process, jointly offering up that sacrifice which was to make an atonement for the Gentiles and for the Jews; an atonement for the sin of the whole world. How often may it be literally said, The wrath of man shall praise thee! 30. The mother of Zebedee's children] This was Salome. 21. Grant that these my two sons] James and John. See Mark IV 40. In the preceding chapter, ver. 28. our Lord had promised his disciples, that they should sit on twelve thrones, judging the twelve tribes. Salome, probably hearing of this, and understanding it literally, came to request the chief dignities in this new government for her sons; and it appears it was at their instigation that she made this request, for Mark, chap. x. 35. informs us, that these brethren them. seltes made the request, i. e. they made it through the mediw of their mother. One on thy right hand, and the other on (THY) left] I have added the pronoun in the latter clause on the authority of almost every MS. and version of repute. That the sons of Zebedee wished for ecclesiastical, rather than secular honours, may be thought probable, from the allusion that is made here to the supreme dignities in the great sanhedrin. The prince of the sanhedrim (HANASI) sat in the midst of two rows of senators or elders; on his right hand sat the person termed AB, (the father of the sanhedrim :) and on his left hand the CRACHAM, or sage. These persons transacted all business in the absence of the president. The authority of this council was at some periods very great, and extended to a multitude of matters, both ecclesiastical and aril These appear to have been the honours which James and John sought. They seem to have strangely forgot the lesson they had learnt from the transfiguration. 22. Ye know not what ye ask.] How strange is the infatuation in some parents, which leads them to desire worldly or eerlesiastical honours for their children. He must be much in love with the cross, who wishes to have his child a minister of the Gospel; for if he be such as God approves of in the work, his life will be a life of toil and suffering; he will be mobiged to sip, at least, if not to drink largely of the cup of Christ. We know not what we ask, when, in getting our children into the CHURCH, we take upon ourselves to answer for their CALL to the sacred office, and for the salvation of the els that are put under their care. Blind parents! rather let your children beg their bread, than thrust them into an office to which God has not called them; and in which they will not only ruin their own souls, but be the means of dam nation to hundreds; for if God has not sent them, they shall not profit the people at all. And to be baptized with the baptism that I am baptized, &c This clanse in this and the next verse, is wanting in BDL, two others (7 more in ver. 23.) Coptic, Sahidic, Ethiopic, Mr. WHEELOCK's Persic, Vulgate, Suzon, and all the Itala, 24 And when the ten heard it, they were moved with indig. nation against the two brethren. 25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26 But it shall not be so among you: but whosoever will be great among you, let him be your minister; 27 And whosoever will be chief among you, let him be your servant : 28° Even as the P Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. 29 And as they departed from Jericho, a great multitude followed him. i Ch. 27. 34.-k Mark 10. 41. Luke 22, 24, 25.-11 Pet. 5. 3.-m Ch. 23. 11. Mark 935 & 10 43-n Ch. 19. 4-o John 13. 4-p Phil. 2. 7-q Luke 22 27. John 13. 14.- Isa. 50, 10, 11. Dan. 9. 24, 25. John 11. 51, 52 1 Tim 2 6. Tit. 2. 14. 1 Pet 119 Ch. 26. 28. Rom. 5. 15, 19. Heb. 9, 23-t Mark 10, 46. Luke 18. 26. except two. Grotius, Mill, and Bengel, think it should be omitted, and Griesbach has left it out of the text in both his editions. It is omitted also by Origen, Epiphanius, Hilary, Jerom, Ambrose, and Juvencus. According to the rules laid down by critics, to appreciate a false or true reading, this clause cannot be considered as forming a part of the sacred text. It may be asked, does not, drink of my cup, convey the same idea? Does the clause add any thing to the perspicuity of the passage? And though found in many good MSS. is not the balance of evidence in point of antiquity against it? Baptism among the Jews, as it was performed in the coldest weather, and the persons were kept under water for some time, was used not only to express death, but the most cruel kind of death. See Lightfoot. As to the term cup, it was a common figure, by which they expressed ca. lainities, judgments, desolation, &c. They say unto him, We are able.] Strange blindness! You can? No, one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it. 23. Is not mine to give, but it shall be given to them for whom it is prepared of my Father.] The common translation, in which the words, it shall be given to them, are interpolated by our translators, utterly changes, and destroys the meaning of the passage. It represents Christ (in opposition to the whole Scriptures) as having nothing to do in the dispensing of rewards and punishments; whereas, our Lord only inti mates, that, however partial he may be to these two brethren, yet seats in glory can only be given to those who are fitted for them. No favour can prevail here; the elevated seat is for him who is filled with the fulness of God. The true construction of the words is this-to sit on my right hand and on my left, is not mine to give, except to them for whom it is prepared of my Father. According to the prediction of Christ, these brethren did partake of his afflictions: James was martyred by Herod, Acts xii. 2. and John was banished to Patmos, for the testimony of Christ, Rev. i. 9. 24. When the ten heard it, they were moved] The ambition which leads to spiritual lordship, is one great cause of mur. murings and animosities in religious societies; and has proved the ruin of the most flourishing churches in the universe. 25. Exercise dominion-and-exercise authority upon them.] They tyrannized and exercised arbitrary power over the people. This was certainly true of the governments in our Lord's time, both in the east and in the west. I have en deavoured to express, as nearly as possible, the meaning of the two Greek verbs, κατακυριευουσιν and κατεξουσιαζουσιν, and those who understand the genius of the language will perceive, that I have not exhausted their sense, however some may think that no emphasis was intended, and that these compound verbs are used for the simple kupicveiv and cžov. ciativ. See Wakefield and Rosenmuller The government of the church of Christ is widely different from secular governments. It is founded on humility and brotherly love; it is derived from Christ, the great Head of the church, and is ever conducted by his maxims and Spirit. When political matters are brought into the church of Christ, both are ruined. The church has more than once ruined the state; the state has often corrupted the church: it is certainly for the interests of both to be kept separate. This has already been abundantly exemplified in both cases, and will continue so to be, over the whole world, wherever the church and state are united in secular matters. 26. It shall not be so among you] Every kind of lordship and spiritual domination over the church of Christ, like that exercised by the church of Rome, is destructive and antichristian. Your minister] Or, deacon, dtakovos: I know no other word which could at once convey the meaning of the origi nal, and make a proper distinction between it and dovdos, or servant, in ver. 27. The office of a deacon, in the primitive church, was to serve in the agape, or love feasts, to distri bute the bread and wine to the communicants; to proclaim different parts and times of worship in the churches; and to take care of the widows, orphans, prisoners, and sick, 30 And, behold, two blind men sitting by the way-side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David. He restores them to sight. 32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you? 33 They say unto him, Lord, that our eyes may be opened. 31 And the multitude rebuked them, because they should 34 So Jesus had compassion on them, and touched their eyes: hold their peace: but they cried the more, saying, Have mer-d and immediately their eyes received sight, and they foliowcy on us, O Lord, thou Son of David. ed him. a Ch. 9. 27-b Mark 10. 49. Luke 15. 40. Psa. 6. 2-e Ch. 9 30. who were provided for out of the revenues of the church. d Mark 8. 22-5 & 10. 52. Ch. 11. 5.-e Psa. 116. 1. desire to be delivered; and it is one property of this blindness, to keep the person from perceiving it, and to persuade him that his sight is good. Sitting by the way-side] In the likeliest place to receive alms, because of the multitudes going and coining between Jerusalem and Jericho. Cried out] In the midst of judgments God remembers mercy. Though God had deprived them, for wise reasons, of their eyes, he left them the use of their speech. It is never so ill with us, but it might be much worse: let us, therefore, be submissive and thankful. From these directions of our Lord, we may easily discern what sort of a spirit his ministers should be of. 1. A minister ' of Christ is not to consider himself a lord over Christ's flock. 2. He is not to conduct the concerns of the church with an imperious spirit. 3. He is to reform the weak after Christ's Hare mercy on us] Ilearing that Jesus passed by, and not example, more by loving instruction, than by reproof or cen- knowing whether they should ever again have so good an op sure. 4. He should consider that true apostolic greatness con-portunity of addressing him, they are determined to call, and sists in serving the followers of Christ with all the powers call earnestly. They ask for mercy, conscious that they deserte and talents he possesses 5. That he should be ready, if re-nothing, and they ask with faith-Son of Duvid, acknowquired, to give up his life unto death, to promote the salva- ledging him as the promised Messiah. tion of men. 31. The multitude rebuked them) Whenever a soul begins 28. A ransom for many.] Avrpov ayri wodλív, or, a ransom to cry after Jesus for light and salvation, the world and the instead of many,-one ransom, or atonement instead of the devil join together to drown its cries, or force it to be silent many prescribed in the Jewish law. Mr. Wakefield contends But let all such remember, Jesus is now passing by: that their for the above translation, and with considerable show of rea-souls oust perish everlastingly, if not saved by him, and they son and probability. may never have so good an opportunity again. While there is a broken and a contrite heart, let it sigh its complaints to God, till he hear and answer. They cried the more] When the world and the devil begin to rebuke in this case, it is a proof that the salvation of God is nigh, therefore, let such cry out a great deal the more. The word Aurpov is used by the Septuagint, for the He brew E pidion, the ransom paid for a man's life, see Exod. xxi. 30. Num. iii. 49, 51. and Aurpa is used Num. xxxv. 31. where a satisfuction (Hebrew copher, an atonement,) for the life of a murderer is refused. The original word is used by Lucian in exactly the same sense, who represents Gany. 32. Jesus stood] "The cry of a believing penitent," says mede promising to sacrifice a rain to Jupiter, AUTpër vπep εpov, one, "is sufficient to stop the most merciful Jesus, were he as a ransom for himself, provided he would dismiss him. going to make a new heaven and a new earth: for what is all The whole Gentile world, as well as the Jews, believed in the irrational part of God's creation in worth, when compa vicarious sacrifices. Virgil, Æn. v. 85. has nearly the same red with the value of one immortal soul ?" See on Mark x. 50. words as those in the text. "UNUM PRO MULTIS dabitur CA- What will ye that I shall do] Christ is at all times infinitePUT,"-One man must be given for many, Jesus Christ laidly willing to save sinners: when the desire of the heart is down his life as a ransom for the lives and souls of the chil- turned towards him, there can be little delay in the salvadren of men. In the Coder Beza, aud in most of the Itala, tion. What is thy wish? If it be a good one, God will surely the Saxon, and one of the Syriae, Hilary, Leo, Magnus, and fulfil it. Juvencus, the following remarkable addition is found-"But seek ye to increase from a little, and to be lessened from that which is great. Moreover, when ye enter into a house, and are invited to sup, do not recline in the most eminent places, lest a more honourable than thou come after, and he who in vited thee to supper, come up to thee and say, Get down yet lower; and thou be put to confusion. But if thou sit down in the lowest place, and one inferior to thee come after, he who invited thee to supper, will say unto thee, Go and sit higher now this will be advantageous to thee." This is the largest addition found in any of the MSS. and contains not less than sixty words in the original, and eighty-three in the Anglo-Saxon. It may be necessary to remark, that Mr. Marshall, in his edition of the Gothic and Saxon Gospels, does not insert these words in the text, but gives it p. 496 of his observa tions. This edition is at least as ancient as the fourth century, for it is quoted by Hilary, who did not die till about A. D. 367. 30. Two blind men] Mark, chap. x. 46. and Luke xviii. 35. mention only one blind man, Bartimeus. Probably he was mentioned by the other evangelists, as being a person well known before and after his cure. Blindness of heart is a disorder of which men seldom complain, or from which they 33. That our eyes may he opened.] He who feels his own sore, and the plague of his heart, has no great need of a prompter in prayer. A hungry man can easily ask bread; he has no need to go to a book to get expressions to state his wants in; his hunger tells him he wants food, and he tells this to the person from whom he expects relief. Helps to devotion, in all ordinary chses may be of great use; in extraordinary cases they can be of little importance; the afflicted heart alone can tell its own sorrows with appropriate pleadings. 34. So Jesus had compassion on them] Erday viodeis, he was mored with tender pity. The tender pity of Christ met the earnest cry of the blind men, and their immediate cure was the result. They followed him] As a proof of the miracle that was wrought, and of the gratitude which they felt to their benefactor. For other particulars of this miraculous cure, see the notes on Mark x. 46, &c. Reader, whosoever thou art, act in behalf of thy soul as these blind men did in behalf of their sight, and thy salvation is sure. Apply to the Son of David, lose not a moment, he is passing by, and thou art passing into eternity, and probably wilt never have a more favourable opportunity than the present. Lord increase thy earnestness and faith! CHAPTER XXI. Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, 1-11. He enters the temple, and expels the money changers, &c. 12, 13. The blind and the lame come to him and are healed, 14. The chief priests and scribes are offended, 15. Our Lord confounds them, and goes to Bethany, 16, 17. The barren fig tree blasted, 18-22. While teaching in the temple, the chief priests and elders question his authority; he answers and confutes them, 23-27. The parable of the man and his tico sons, 28-32. The parable of a vineyard let out to husbandmen, 33-42. applied to the priests and Pharisees, 43-45. who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet, 46. [A. M. 4033. A. D. 29. An. Olymp. CCII. 1.] A ND when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them. a Mark II. 1. Luke 19, 29-b Zech. 14. 4. NOTES.-Verse 1. Bethphage] A place on the west declivity of mount Olivet, from which it is thought the whole de clivity and part of the valley took their name. It is supposed to have derived its name from the fig-trees which grew there: ma beeth, signifying a region as well as a house, and 2D phag, a green fig. 2. Ye shall find an ass tied, and a coll] Asses and mules were in common use in Palestine: horses were seldom to be 4 All this was done, that it might be fulfilled which was spo. ken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy king cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. e 6d And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. e Isa. 62. 11 Zech. 9. 9. John 12. 15-d Mark 11. 4.- 2 Kinge 9. 13. met with. Our blessed Lord takes every opportunity to con vince his disciples that nothing was hidden from him: he in forms them of the most minute occurrence, and manifested his power over the heart, in disposing the owner to permit the ass to be taken away. 3. The Lord, (the proprietor of all things) hath need of them] Jesus is continually humbling himself, to show us how odious pride is, in the sight of God: but in his humility he is ever 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strewed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. 104 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11 And the multitude said, This is Jesus the prophet of Na zareth of Galilee. 121 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the • Se Lav 4 1 Mae. 13. 51, &c. 2 Mac. 10. 2. John 12.13.-b Pea. 118. 25.Psi Ch 8 - Mark 11. 15. Luke 19. 45, John 2. 13, 15, giving proofs of his Almighty power, that the belief of his divinity may be established. 4. All this was done] The word all, in this clause, is omitted by some MSS., Versions, and Fathers. Which was spoken] The Spirit of God, which predicted those things that concerned the Messiah, took care to have them literally fulfilled: 1. To show the truth of prophecy in general; and, 2. To designate Christ as the person intended by that prophecy. See the note on chap. ii. 23. 5 Tye the daughter of Sion] The quotation is taken from Zech. ix. 9. but not in the precise words of the prophet. This entry into Jerusalem has been termed the triumph of Christ. It was, indeed, the triumph of humility over pride and worldly grandeur; of poverty over affluence; and of meekness and gentleness over rage and malice. The priests are offended. tables of the money-changers, and the seats of them that sold doves, 13 And said unto them, It is written, h My house shall be cal. ed the house of prayer; i but ye have made it a den of thieves. 14 And the blind and the lame came to him in the temple; and he healed them. 15 And when the chief priests and scribes saw the wonder. ful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore dis pleased, 16 And said unto him, Hearest thou what these say? Anč Jesus saith unto them, Yea; have ye never read, * Out of the e Ch 22. Lk. 7.16. Jn. 6.14. & 7. 40, & 9 17 - Mk. 11.11. Lk. 19.45 John 2 15g Deu. 14.2-h lea. 56. 7.—i Jer. 7. 11 Mark 11. 17. Luke 19. 46-k Psa. 82. in their hands, singing HOSANNA: out on the eighth day of that feast, they walked seven times round the altar, singing the hosanna, and this was termed the hosanna rabba ; the GREAT hosanna, i. e. assist with the greatest succour. Probably answering to the rots viros of the evangelist, for on this day they beg the most speedy and powerful help against their enemies, and likewise pray for a prosperous and fruit. ful year. See STEHLIN's Jewish Traditions, vol. ii. թ. 322. 10. All the city was moved] Or, the whole city was in mo tion. Eoctoon, was in a tumult-they saw and heard plainly that the multitude had proclaimed Christ king and Messiah. Who is this? Who is accounted worthy of this honour ? 11. This is Jesus THE PROPHET] Oроntns, THAT prophet whom Moses spoke of, Deut. xviii. 18. I will raise them up a prophet-like unto thee, &c. Every expression of the He is coming now meek, full of kindness and compassion multitude plainly intimated that they fully received our blessed to those who were plotting his destruction! He comes to de-Lord as the promised Messiah.-How strange is it that these hver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls! 7. And put on them their clothes] Thus acknowledging him to be their king, for this was a custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army, and Elisha the prophet came, by the order of God, to anoint him king over Israel, as soon as he came out of the inner chamber into which the prophet had taken him to anoint him, and they knew what was done, every man took his garment, and spread it under him on the top of the steps, and blew the trumpets, saying, "Jehu is king!" 2 Kings ix. 13. And they set him thereon,] Kai εжɛкаbiσeν εпavo avrwv, and he sat upon them; but instead of cravo avrov, upon THEM, the Codex Beza, seven copies of the Itala, some copies of the Vulgate, and some others, read εr' avrov, upon him, i. e. the colt. This is most likely to be the true reading; for we can scarcely suppose that he rode upon both by turns, this would appear childish; or that he rode upon both at ence, for this would be absurd. Some say he sat on both; for "the ass that was tied up, was an emblem of the Jews bound under the yoke of the law; and the colt that had not been tied, represented the Gentiles who were not under the a; and that Jesus Christ's sitting on both, represented his subjecting the Jews and the Gentiles to the sway of his evangelical sceptre." He who can receive this saying, let him receive it. 8. Cut down branches from the trees] Carrying palm and other branches, was emblematical of victory and success. See I Mac. xiii. 51. 2 Mac. x. 7. and Rev. vii. 9. same people (if the creatures of the high-priest be not only intended) should, about five days after, change their hosan nas for, Away with him! crucify him! crucify him! How fickle is the multitude! Even when they get right, there is but little hope that they will continue so long. 12. Jesus went into the temple of God, &c.]" Avarice," says one, "covered with the veil of religion, is one of those things on which Christ looks with the greatest indignation in his church. Merchandise of holy things, simoniacal presentations, fraudulent exchanges, a mercenary spirit in sacred functions: ecclesiastical employments obtained by flattery, service, or attendance, or by any thing which is instead of money collations, nominations, and elections made through any other motive than the glory of God; these are all fatal and dainnable profanations, of which those in the temple were only a shadow." QUESNEL. Money changers] Persons who furnished the Jews and proselytes who came from other countries, with the current coin of Judea, in exchange for their own. 13. My house shall be called the house of prayer] This is taken from Isai. lvi. 7. But ye have made it a den of thieves.] This is taken from Jerem. vii. 11. Our Lord alludes here to those dens and caves in Judea, in which the public robbers either hid or kept themselves fortified. They who are placed in the churcla of Christ to serve souls, and do it not, and they who enjoy the revenues of the church, and neglect the service of it, are thieves and robbers in more senses than one. Our Lord is represented here as purifying his temple; and this we may judge he did in reference to his true temple, the church, to show that nothing that was worldly or unholy The rabbins acknowledge that the prophecy in Zechariah should have any place among his followers, or in that heart refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni, in which he should condescend to dwell. It is marvellous has a strange story about the ass. "This ass is the colt of that these interested vile men did not raise a mob against that ass which was created in the twilight of the sixth day. him: but it is probable they were overawed by the divine This is the ass which Abraham found when he went to sacri- power, or seeing the multitudes on the side of Christ, they fice his son. This is the ass on which Moses rode when he were afraid to molest him. I knew a case something similar to went to Egypt; and this is the ass on which the Messiah shall this, which did not succeed so well. A very pious clergyman ride" Some of the Jews seem to think that the Zebra is in- of my acquaintance, observing a woman keeping a public tended; for according to Bah. Sanhedr. fol. 98. when Sha-standing to sell nuts, gingerbread, &c. at the very porch of poor, king of Persia, said to Rabbi San.ue):-"You say your his church, on the Lord's day, "desired her to remove Messiah will come upon an ass: I will send him a noble thence, and not defile the house of God, while she profaned horse." To which the rabbi replied, "You have not a horse the Sabbath of the Lord." She paid no attention to him. He with a hundred spots (query streaks) like his ass." See Light- warned her the next Sabbath, but still to no purpose. Going oot and Schoettgen. in one Lord's day to preach, and finding her still in the very entrance, with her stall, he overthrew the stall, and scattered the stuff into the street. He was shortly after summoned to appear before the royal court, which, to its eternal reproach, condemned the action, and fined the man of God in a considerable sum of money! 9 Hosanna to the Son of David] When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew MOSHIAHNA! Save now, or save, we beseech thee; redress our pievances, and give us help from oppression! Thus, both the words and actions of the people prove that they acknowledged Christ as their king, and looked to him for deliverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of the farm of speech, see 2 Sam. xiv. 4. 2 Kings vi. 26. Psal. Son of David A well known epithet of the Messiah. He who cometh in the name, &c. He who comes in the name and authority of the Most High. Hanna in the highest) Either meaning, let the heavenly hosts join with us in magnifying this august Being, or, let the utmost degrees of hosannas, of salvation, and deliverance, be communicated to thy people! Probably there is an allu sion here to the custom of the Jews in the feast of taber nacles During the first seven days of that feast, they went once mund the altar ch day, with palm and other branches 14. The blind and the lame came] Having condemned the profane use of the temple, he now shows the proper use of it. It is a house of prayer, where God is to manifest his goodness and power in giving sight to the spiritually blind, and feet to the lume. The church or chapel in which the blind and the lame are not healed, has no Christ in it, and is no'. worthy of attendance. 15. The chief priests-were sore displeased] Or, were incensed. Incensed at what? At the purification of the profaned temple. This was a work they should have done them selves; but for which they had neither grace nor infiuer ce and their pride and jealouzy will not suffer them to porn! others to do it. Strange as it may appear, the priesthood it. self, in all corrupt times, has been ever the inest forward to prevent a reform in the church. Was it because they were conscious that a reformer would find them no better than mo |