believed she was actually and finally departed: and sat up, just like a person who, being called, awakes when Jesus told them she was not dead, he did not out of a soft sleep. Luke says, Her spirit came mean that her soul was not separated from her again; an expression which implies that she was body, but that it was not to continue in a state of || really dead, and that the soul exists separately after separation from it; which was the idea the mourn- the body dies; a truth very necessary to be asserted ers affixed to the word death. His words, it in those days, when it was denied by many. Withal, must be observed, were spoken to those who were her flesh, her colour, and her strength returning in preparing for her interment, and performing the the twinkling of an eye, she was not in the weak, funeral rites belonging to it, and therefore only inti- languishing condition of one who, being worn out mate that she was not so dead that they needed to || with a disease, had given up the ghost; for she arose make these preparations. He therefore expresses and walked, Mark v. 42, being of the age of twelve her state by saying that she slept, using the word in years. She was not even in the languishing condia sense somewhat analogous to that which the Jews tion of those who come to life after having fainted put upon it when, in speaking of a person's death, away, but was in a state of confirmed good health: they call it sleep, to intimate their belief in his exist- || for it appears she was hungry, and therefore Jesus ence and happiness in the other world, together commanded to give her meat, Luke viii. 55. And with their hope of his future resurrection to a new her parents, seeing her flesh, and colour, and life. On this occasion, the phrase was made use of strength, and appetite returned thus suddenly with with singular propriety to insinuate that, notwith-her life, were unmeasurably astonished at the mirastanding the maid was really dead, she should not long continue so. Jesus was going to raise her from the dead, and would do it with as much ease as they awaked one that was asleep. And they laughed him || to scorn-Luke adds, knowing that she was dead; for they had seen all the marks and proofs of death about her. And yet, if they had given themselves time to consider, they might have understood that || he spake in this manner to intimate that he was going to raise her from the dead; and the rather, as he had been sent for by her parents to heal her miraculously. But his words were ambiguous, and the mourners naturally took them in the wrong sense. Thus, while Jesus predicted the miracle, to|| show that it did not happen by accident, he, at the || same time, delivered himself in such terms as modestly to avoid the reputation that might have accrued to him from so stupendous a work. Verses 25, 26. When the people were put forth—|| Namely, the mourners, who, having expressed the dispositions mentioned above, were not worthy to behold the miracle; he went in—Namely, into the chamber where the corpse was lying, accompanied by none but the three disciples above mentioned, and the father and mother of the damsel, they being of all persons the most proper witnesses of the miracle, which in reality suffered nothing by the absence of the rest. For, as they were all sensible that the child was dead, they could not but be certain of the miracle when they saw her alive again, though they might not know to whom the honour of her resurrection was due. And took her by the hand-As if he had been going to awake her out of sleep: and, with a gentle voice, but such as the persons in the chamber could easily hear, he said, Talitha cumi, which is, Damsel, arise. See Mark. And the maid arose-In an instant she revived and cle, verse 56, as well they might. He charged them, however, that they should tell no man what was done, an injunction which could not mean that her parents were to keep the miracle a secret, which was impossible to be done; for as the whole family, their friends, and all the people collected together to mourn, were witnesses of her death, so her restoration to life could not be hid from them, nor from any that had communication with them. But he meant, that they should not officiously blaze it abroad, nor even indulge the inclination which they might feel to speak of a matter so astonishing. The reason was, the miracle spake sufficiently for itself. Accordingly Matthew here tells us, The fame of it went abroad into all that land-Words which imply not only that the report of it was spread throughout that country, and that it was much spoken of, which, all circumstances considered, it could not fail to be, but that the truth of it was inquired into by many, and that upon inquiry the reality of the miracle was universally acknowledged; and, as this is the proper meaning of the observation concerning this or any other of our Lord's miracles, (namely, that the fame of them went abroad,) so the evangelists, by thus openly and frequently appealing to the notoriety of the facts, have given us all the assurance possible of the reality of the miracles which they have recorded. See Macknight. It may not be improper to observe here that Christ raised three dead persons to life: this child, the widow's son, and Lazarus; one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help. Verses 27-30. And when Jesus departed thence— Namely, from the ruler's house; two blind men, who probably had heard of his being there, and Two blind men receive sight. ST. MATTHEW. A dumb devil is cast out. A. D. 31. A. M. 4035. blind men followed him, crying, and || straitly charged them, saying, See A. M. 4035 saying, "Thou son of David, have||that no man know it. A. D. 31. mercy on us. 31 But they, when they were departed, 28 And when he was come into the house, spread abroad his fame in all that country. 33 And when the devil was cast out, the 29 Then touched he their eyes, saying, Ac-|| dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. cording to your faith, be it unto you. 30 And their eyes were opened; and Jesus "Chap. xv. 22; xx. 30, 31; Mark x. 47, 48; Luke xviii. 38, 39. - Chap. viii. 4; xii. 16; xvii. 9; Luke v. 14. || sight, that they could not forbear speaking of it wherever they came; by which means his fame was spread abroad in all that country. It had been expressly foretold by the prophet, that the Messiah should open the eyes of the blind; (see Psa. cxlvi. 8; Isa. xxxv.5; xlii. 7;) and this is the first instance recorded by the evangelists in which Jesus proved himself to be the Messiah, by fulfilling those predictions. waited for his coming out; followed him—As he went through the streets, crying, and saying, Thou Son of David, have mercy on us—The title which they here give him, shows that they believed him to be the Messiah; for, at this time, it was not only universally understood that the Messiah would be a descendant of David, but son of David was one of the names then ascribed to him by the Jews; see chap. xii. 23; and xxii. 42-45. As these men were|| blind, they could have no evidence of Christ's Verses 32-34. As they went out-Namely, the men miracles from their senses. They believed them, that had been blind; behold, they brought to him a therefore, on the testimony of others who had seen dumb man-Whose dumbness was owing to his them. Viewed in this light, their persuasion of being possessed with a devil. From the circum Christ's power to cure them was an exercise of faith || stance of this demoniac's being dumb, Erasmus conhighly commendable in them, and which reflected jectures that he was also deprived of the use of his great honour upon Jesus, as on the one hand it || reason. If so, being insensible of his own misery, showed their sincerity and freedom from the preju- || he had as little inclination as ability to apply for a dices which blinded the minds of the generality of cure. He could not even make his misery known the Jews; and, on the other, the truth and notoriety || by signs, and therefore needed to be brought to the of his miracles. It was, therefore, for the glory of Saviour by others. And when the devil was cast God and for the edification of others, that the out-Namely, by the powerful word of Jesus; the strength of their faith should be discovered. This dumb spake-Readily, distinctly, rationally, and fluwas done by their persevering to importune him to ently. And the multitude marvelled—Were astonhave mercy upon them, notwithstanding he seemed ished both at the greatness of the miracle and at at the first to refuse them, and by the answer which the instantaneous manner in which it was wrought, they returned to his question concerning their faith. as also at the many other miracles which they had Then-When their faith was thus sufficiently man- || just seen performed. Saying, It was never so seen ifested, he touched their eyes, saying, According to || in Israel-Not even in Israel, where so many wonyour faith be it unto you—And immediately on his ders have been seen. "This reflection was perspeaking these words, their eyes were opened. Such || fectly just; for no one of the prophets, that we read is the mighty power of the prayer of faith, and such || of in the Old Testament, appears to have wrought is the honour wherewith Christ often crowns it! so many beneficial miracles in his whole life, as our And Jesus straitly charged them, &c.-"The word || Lord did in this one afternoon."--Doddridge. But evebpiuncato, thus translated, is rendered by Phavo- || the Pharisees said, He casteth out devils through rinus, to charge, to command, to appoint with autho- the prince of the devils--Not being able to deny rity: by Hesychius, to command, or charge with a || facts that were so notorious, in order to prevent the threat. It signifies a rational, not a passionate ear- effect which they saw them likely to produce on the nestness and vehemence."-Hammond. Christ's people, (namely, to convince them that Jesus was command of silence, says Baxter, (namely, con- the Messiah,) being moved with the bitterest spite cerning the miracle,) "was partly to give us an ex- against him, they impudently, and contrary to al. ample of avoiding ostentation and hypocrisy, and reason and common sense, affirmed that instead of to be content with the approbation of God alone." || being the Christ, or a prophet, he was a vile maOf other reasons why he forbade his miracles to be || gician, who cast out devils by the help of Beelzedivulged, see note on chap. viii. 4. These men, bub, their prince. A calumny this which the Phahowever, were so overjoyed on account of the risees frequently uttered, but which our Lord fully miracle which Christ had wrought for them, and so confuted, as the reader will see in the notes on chap. full of gratitude to him for the restoration of their xii. 22-30. || Christ teaches in the synagogues. A. D. 31. devils. e A. D. 31. A. M. 4035. devils, through the prince of the|| he was moved with compassion on A. M. 4035. them, because they 3fainted, and were scattered abroad, as sheep having no shepherd. 37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few. 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his с 35 b 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. 36 T d But when he saw the multitudes, || harvest. C b Mark vi. 6; Luke xiii. 22.vi. 34. -3 Or, were tired and lay down. Chap. iv. 23.———————d Mark e Num. xxvii. 17; 1 Kings xxii. 17; Ezek. xxiv. 5; Zech. x. 2. f Luke x. 2; John iv. 35. John iv. 35. g 2 Thess. iii. 1. Verses 35, 36. Jesus went about all the cities, which indeed was never wanting to them at any teaching in their synagogues--See on chap. iv. 23. time, for he always cherished the tenderest affection When he saw the multitude he was moved with com- toward his countrymen; but it flowed particularly passion--Having come from heaven to earth to seek on this occasion, when he considered that they were and save lost sinners, he was affected to see such in great distress for want of spiritual food." And multitudes desirous of instruction, and yet destitute therefore being deeply touched with a feeling of of it, and in danger of perishing without it, being their miserable condition, he resolved to provide either deserted or misled by their spiritual guides, || some remedy for it; which, as the evangelist here and living in ignorance of the things which it most states, he proceeded to do immediately, directing concerned them to know, and in a state of guilt and his disciples to intercede with God to send forth depravity. Because they fainted--The original || labourers into his harvest, and immediately afterexpression, ɛêλɛλvμɛvoi, denotes here a kind of faint-|| ward appointing and sending those labourers. ness, or weakness, which is caused by hunger and Verses 37, 38. Then saith he to his disciples—-To weariness. Perhaps the expression may refer part- quicken their devotion and zeal, The harvest ly to the fatigue of their frequent journeys in fol- Namely, of souls to be gathered in, is plenteouslowing Christ from place to place; for many of || The multitudes that followed Jesus, and expressed them came, not only from the several parts of Gali- so earnest a desire of receiving his instructions, lee, but also from Judea and Idumea, from beyond gave him occasion of making this reflection. He Jordan, and the borders of Tyre and Zidon. Faint- compared Judea and the neighbouring countries to ness of soul, however, is undoubtedly intended here, fields covered with ripe corn, where nothing was rather than of body. And were scattered abroad--|| wanting but reapers. See John iv. 35: and L'EnGr. eppiμμevoi, an expression which, according to fant. Pray ye therefore the Lord of the harvestElsner, means exposed to continual danger, as sheep Whose peculiar work and office it is, and who alone having no shepherd. And yet this people had many is able to do it; that he will send forth labourers teachers; they had scribes in every city, and the|| into his harvest--The word ɛɛbɑhŋ properly means priests, whose lips should have dispensed know- || to thrust out, plainly implying the exercise of some ledge, and at whose mouth the people should have || degree of force. For it is an employ not pleasing sought the law, (Mal. ii. 7,) were to be found in all || to flesh and blood; so full of reproach, labour, danparts of the land. But they had no teachers who || ger, and temptation of every kind, that nature may cared for their souls; and none who were able, if well be averse to it. Those who never felt this, they had been willing, to have given them such in- never yet knew what it is to be labourers in Christ's struction as they needed. They had no pastors af- harvest. He sends them forth, when he calls them ter God's own heart. “The teachers just mention- || by his Spirit, furnishes them with grace and gifts ed," says Macknight, were blind, perverse, lazy for the work, and makes a way for them to be emguides, who every day discovered their ignorance || ployed therein. "Christ's example here," says and wickedness more and more. They either neg- Baxter, "teacheth preachers to compassionate a lected the office of teaching altogether, or they willing multitude, when they want sufficient teachfilled the people's minds with high notions of ritual || ers, and to pray God to send forth more labourers observances and traditions, to the utter disparage- || when there are too few; and not to give over lament of moral duties, which in a manner they tram- bouring themselves without being utterly disabled, pled under foot; so that instead of serving God, though men forbid them. Some parishes in Lonthey served their own glory, their gain, and their don have each about seventy thousand souls, some belly. Wherefore, any appearance of religion which sixty thousand, some thirty thousand; and all the they had, was wholly feigned and hypocritical; in- city and county, and much more, have but one somuch that they rather did hurt by it than were bishop, and the curates or preachers cannot be of real service to the interests of [piety and] virtue. || heard [each] by above three thousand at once, or Besides, the common people, being distracted by the thereabouts." But how much greater is the popudisagreeing factions of the Pharisees and Sadducees,|| lation of London with its environs, and of the whole knew not what to choose or refuse. The case there- country, at the present day, than it was in Mr. Baxfore called loudly for the compassion of Jesus, ter's time! 66 Christ calls the twelve disciples, ST. MATTHEW. who are sent to preach the gospel. CHAPTER X. In this chapter we have, (1,) An account of our Lord's calling and commissioning his twelve disciples, (who are here named,) to co-operate with him in teaching and working miracles, 1-4. (2,) The instructions he gives them with respect to the objects of their ministry, and their mode of preaching and procceding, 5–15. (3,) He predicts the opposition and persecutions they should meet with, and directs them how to behave in the midst of such trials, 16–25. (4,) Exhorts them not i fear, and encourages them with assurances of protection, aid, and a future reward of their labours, 26–39. (5,) He promises peculiar blessings to such as should receive and assist his servants in their work, 40-42. the place of his birth, a town of the tribe of Ephraim, near the city of Samaria. Verse 1. And when he had called his twelve dis- || ciples-From the evangelist's naming them the Verses 5, 6. These twelve Jesus sent forth-twelve, it appears that he considered them as elect- || Namely, to preach the gospel and to work miracles; ed before this, though he has given no account of it exercising therein his supreme authority over his in his gospel. The number seems to have relation || Church. And commanded, Go not into the way of to the twelve patriarchs and the twelve tribes of the Gentiles-That is, into their country. Their Israel. He gave them power against unclean spi- commission was thus confined now, because the rits--Evil spirits are called unclean, because they calling of the Gentiles was deferred till after the are wicked, and delight in wickedness; which is more plentiful effusion of the Holy Ghost on the the only pollution of a spiritual being. And to heal|| day of pentecost. And into any city of the Samaall manner of sickness, &c.—By this power of ||ritans enter ye not-In travelling through Palestine working miracles the apostles, though men of low the apostles would often have occasion to go into degree and illiterate, were enabled to draw the at- || Samaria; but they were not to enter the cities theretention of their countrymen, and to gain credit to of with a design to preach. It is true, in the beginthe before unheard-of doctrine which they were toning of his ministry, our Lord himself preached to preach; and by our Lord's giving them this power the Samaritans with great success, John iv. 41, 42; he gave a striking proof of his Deity, for who but God can communicate any such power to man? Verses 2-4. The first, Simon—The first who was called to a constant attendance on Christ: although Andrew had seen him before Simon, John i. 41. James the son of Zebedee-The fisherman, and John his brother—The beloved disciple; who were also called at the same time with the two former, as they were fishing at the sea of Galilee, Mark i. 19. || The word Iakwbos, which we translate James, is the same name with that of the patriarch; but immemorial custom has appropriated, in our language, the name James to the two apostles, and Jacob to the patriarch. Lebbeus, who was also called Judas, or Jude, the brother of James. Simon the Canaan- || ite-So called, it seems, because he was a native of Cana. And Judas, named Iscariot, from Iscarioth, || and therefore, had he sent his apostles among them, numbers, in all probability, would have been induced to believe; but the inveterate enmity which the Jews bore to the Samaritans made the conversion of the latter improper at this time, as it would have laid a great stumbling-block in the way of the conversion of the Jews: as preaching now to the Gentiles would also have done. But go rather to the lost sheep of the house of Israel-He calls the Jews lost sheep, because, as he had told his disciples, chap. ix. 36, they fainted, and were scattered abroad, as sheep having no shepherd, and so were in danger of perishing. See Isa. xlix. Verses 7, 8. And as ye go, preach—Knpvooεte, proclaim, namely, with ardour and zeal, as becomes my heralds. The word is derived from ηpvš, a herald. "Probably," says Doddridge, "they were to || his disciples to preach his word. A. D. 31. 11 P And into whatsoever city or A. M. 4035. town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into a house, salute it. 13 And if the house be worthy, let your 3 Gr. a staff. - Luke x. 7; 1 Cor. ix. 7, &c.; 1 Tim. v. 18. P Luke x. 8.— - Luke x. 5. make this proclamation with a loud voice, as they mode them in travelling. He probably also ordered passed through the streets of the towns they went them to go out thus unfurnished, partly that they to, as Jonah delivered his message to Nineveh." || might be inured, in his own lifetime, to bear the The kingdom of heaven is at hand-Hyyıkev, hath || hardships they would be exposed to afterward, when approached. Publish everywhere the glad tidings discharging the apostolical office; and partly that of the approach of the Messiah's kingdom, promised their faith in the providence of God might be conby the prophets. Properly speaking, the kingdom firmed. For it must have afforded them great comof heaven, or gospel kingdom, did not begin till the fort ever after, to reflect on the singular care that Jewish dispensation was abolished, and therefore was taken of them while out on their first mission, the apostles, in our Lord's time, and even our Lord wholly unprepared to execute such an undertaking. himself, preached the approach only, and not the || Accordingly this was the use which Christ himself actual existence of that kingdom. But though the || directed them to make of it, Luke xxii. 35. It may apostles were directed to preach the approach of not be improper to observe here, that the word (wvais, this kingdom, they did not yet fully understand its | here rendered purses, properly means girdles: benature, that it was not to be a temporal, but a spirit- cause the people in the East had a custom of carryual kingdom, consisting in the dominion of truthing their money in a kind of fob-pocket, or fold, and grace, of righteousness, peace, and joy within made in the duplicate of their girdles. The word men. Heal the sick, cleanse the lepers, &c.-Per- || Tηpa, rendered scrip, was a sort of large bag, in form all these miraculous cures in confirmation of which shepherds and those who journeyed carried your mission, to prove to men the certain truth and their provisions. Thus the bag into which David unspeakable importance of your message. Freely put the smooth stones wherewith he smote Goliah, ye have received—All things; in particular the power is called both a scrip and a shepherd's bag. Our of working miracles: freely give-Exert that power Lord, in saying, Neither two coats nor shoes, means wherever you come, and that in a manner honourable that they were only to take one coat and one pair of to yourselves and me: scorn the thought of making shoes, that is, only the articles of raiment which any gain of those for whom these works of mercy they were wearing. "In the account which Mark and power are performed. That this clause relates gives of the repetition of these instructions, immeto the miraculous cures which the apostles were diately before the disciples took their journey, he empowered to perform, and not to the stated offices says, they were permitted to be shod with sandals; of the apostolical function, is evident from Luke x. (a22' vrodedeμevɣç oavdahia, vi. 9.) The sandal was a 7, where our Lord, in giving a like commission to || piece of strong leather or wood fastened to the sole the seventy, bid them eat and drink what was set of the foot with strings, which they tied round the before them, "because the labourer was worthy of foot and ankle; but the shoe was a kind of short his hire." Nay, in this very charge, no sooner did boot, that covered the foot and part of the leg, and he order the apostles to give freely, than he forbade was a more delicate piece of dress than the sandal.” them to provide gold, &c., because the labourer, says-Macknight. Nor yet staves-Though in the marhe, is worthy of his meat, plainly insinuating that while they were preaching the gospel, they had a right to a maintenance from those who enjoyed the benefit of their labours, and should in the course of the divine providence be supplied with all things necessary. gin we read, Gr. a staff, which is the common reading, many manuscripts and versions have pabdʊç, staves, which some think reconciles this place with Luke ix. 3; and removes the seeming contradiction from Mark vi. 8, where we read, Take nothing save a staff only; that is, as they explain it, he that had Verses 9, 10. Provide neither gold-As if he said, || a staff might take it to walk with: but none of them Though I forbid you to take money for the miracu- | were to take any sort of rod or staff besides, wherelous cures which you shall perform, I do not mean with to defend themselves, because, being the serthat you should beforehand lay up money for your || vants of the Lord, they were to be defended by his support during your journey. You are not even to power as well as supported by his bounty. But the provide the clothes and shoes which you may have || more probable solution of the difficulty seems to be, occasion for before you return; because you shall || any one of them that had a staff in his hand, might be supplied with whatever you need by those to take it: but as for those who were walking without whom you preach the gospel. Our Lord forbade || staves, they were not to provide them. his disciples to provide beforehand such things as Verses 11-13. Into whatsoever city, &c., ye shall might be necessary during their journey, because enter, inquire who is worthy-That you should abide they would be an encumbrance and would incom- || with him, that is, who is of a good character, and VOL. I. ( 1 ) 97 a |