again, (n) Thou shalt not tempt the Lord thy God. (n) Deut. vi. 16. 8 Again the devil taketh him with him to an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them. 9 And saith to him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then Jesus saith to him, Get thee hence, Satan; for it is written, (0) Thou shalt worship the Lord thy God, and him only shalt thou serve. (0) Deut. vi. 13. 11 Then the devil leaveth him, and behold angels came and waited upon him. 12 But (p) when he heard that John was cast into prison, he retired into Galilee. (p) Mark i. 14. God-By requiring farther evidence of what he hath sufficiently made plain. 8 Sheweth him all the kingdoms of the world-In a kind of visionary representa. tion. [Sometimes" the world" signifies, the land of Judea only, which was then divided into several kingdoms or govern ments, under the three sons of Herod the Great.] 4 It is written-Thus Christ answered, and thus may we answer all the sugges 9 If thou wilt fall down and worship tions of Satan. By every word that pro-me-Here Satan clearly shews who he codeth out of the mouth of God-That is, was. Accordingly, Christ, answering this by whatever God commands to sustain suggestion, calls him by his own name, him. Therefore it is not needful for me which he had not done before. to work a miracle to procure bread, without any intimation of my Father's will. 5 The holy city-So Jerusalem was commonly called, being the place God had pecularly chosen for himself. On a pinmarle of the temple-[Probably on the top of the high porch, or steeple, that was at the east end of it, which was surrounded with a battlement, to prevent any one from falling off. Josephus says it was of a vast height, from the top of which if any looked down he would make himself dizzy. From this public situation he wished him to cast himself down, to prove himself the promised Messiah, and that he had confidence in God.] 6 In their hands they shall bear thee up -It figuratively refers to the nurse's care of a child, teaching it to walk, lifting it ever impediments, or removing them. So the Lord cares for, and guides, and preserves his people from all danger.] 7 Thou shalt not tempt the Lord thy 10 Get thee hence, Satan-Not, get thee behind me-That is, into thy proper place -as he said on a quite different occasion to Peter, speaking what was not expedient. 11 Angels came and waited upon himBoth to supply him with food, and to con. gratulate his victory. [The best way to conquer the enemy is by the sword of the Spirit, which is the word of God, and praying always with all prayer; Eph. vi. 17, 18.] 12 He retired into Galilee-This jour ney was not immediately after his temptation. He first went from Judea into Galilee (John i. 43, ii. 1); then into Judea again, and celebrated the passover at Jerusalem. John ii. 13. He baptized in Judea, while John was baptizing at Enon. John iii. 22, 23. All this time John was at liberty. Ver. 25. But the Pharisees being offended (chap. iv 1.) and John put in prison, he then took his journey into Galilee. 13 And leaving Nazareth, he came and dwelt at Capernaum, which is on the sea coast, in the borders of Zebulon and Naphthali: 14 That it might be fulfilled which was spoken by Isaiah the prophet, saying, 15 (9) The land of Zebulon and the land of Naphthali, by the way of the sea, beyond Jordan, Galilee of the Gentiles. (q) Isaiah ix. 1, 2. 16 The people who walked in darkness saw a great light, and to them who sat in the region of the shadow of death, light is sprung up. 17 From that time Jesus began to preach and to say, Repent; for the kingdom of heaven is at hand. 18 (r) And walking by the sea of Galilee, he saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. (r) Mark i. 16. Luke v. 1. 19 And he saith to them, Come after me, and I will make you fishers of men. 13 Leaving Nazareth-Namely, when they had wholly rejected his word, and even attempted to kill him. Luke iv. 29. They rejected his counsel, and he forsook them. 15 Galilee of the Gentiles-That part of Galilee which lay beyond Jordan was so called, because it was in a great measure inhabited by Gentiles, that is, heathens. 16 Here is a beautiful gradation: first, they walked; then, they sat in darkness; lastly, in the region of the shadow of death. 17 From that time Jesus began to preach -He had preached before both to Jews and Samaritans, John iv. 41, 45. But from this time began his solemn, stated preaching. Repent; for the kingdom of heaven is at hand-Although it is the peculiar business of Christ to establish the kingdom of heaven in the hearts of men, yet mark, he begins his preaching in the same words with John the Baptist: because the repentance which John taught, still was, and ever will be, the necessary preparation for that inward kingdom. But that phrase is not only used with regard to individuals, in whom it is to be established, but also with regard to the Christian church-the whole body of believers. In the former sense it is opposed 20 And straightway, leaving the nets, they followed him. 21 And going on from thence, he saw two other brethren, James the son of Zebedee, and John his brother, in the vessel with Zebedee their father, mending their nets; and he called them. 22 And leaving the vessel and their father, they immediately followed him. 23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of malady among the people. 24 And his fame went through all Syria; and they brought to him all sick people that were held with divers diseases and tormenting pains, and demoniacs, and lunatics, and paralytics; and he healed them. 25 And there followed him great multitudes from Galilee, and Decapolis, and Jerusalem, and Judea, and from beyond Jordan. to repentance; in the latter, to the Mosaic dispensation. 23 The gospel of the kingdom-The gospel, that is, the joyous message, which is the proper name of our religion; as will be amply verified in all who earnestly and perservingly embrace it.-[Teaching in their synagogues-The words "church and "synagogue," once signifying a congregation, and an assembly, now signifies the buildings in which Jewish congregations assemble to read the law and worship God. Not less than ten persons of respectability composed a synagogue; if this number could not be found, a synagogue was not built. The buildings were formed like the temple, and had similar furniture. In every synagogue was a council of wise persons, and a president, called, the ruler of the synagogue.] 24 Through all Syria-The whole province of which the Jewish country was only a smart part. And demoniacs-Men possessed with devils; and lunatics, and paralytics-Men ill of the palsy, whose cases were, of all others, most deplorable and most helpless. 25 Decapolis-A tract of land on the east side of Galilee, in which were ten cities near each other. CHAP. V. v. 1. And seeing the mul titudes-At some distance, as they were coming to him from every quarter. He went up into the mountain-Which was Dear; where there was room for them all. His disciples-not only his twelve apostles, but all who desired to learn of him. 2 And he opened his mouth-A phrase which always denotes a set and solemn discourse; and taught them-To make men happy, was the great business for which our Lord came into the world. And here he pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursut of it, he in the kindest manner appies to that instinct, and directs it to its proper object. Though all men desire, yet few attain happiness, because they seek it where it is not to be found. Our Lord therefore begins his divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the only true method of acquiring it. Observe his benevolent condescension. He seems to lay aside his supreme authority as our legislator, that he may the better act the part of our friend and Saviour. Instead of using the lofty style, in positive commands, he in a more engaging way insinuates his will and our duty, by pronouncing those happy who comply with it. 3 Happy-from the Greek me, not, and ker, fate or death, implying that such persons are the heirs of immortal life; they are not the subjects of fate or chance; bat are under the guidance of Divine Providence, enjoy his favour, and have unakable joy springing from the hope of reigning with God in life everlasting.] Happy are the poor-This discourse contains, 1. A sweet invitation to true 5 Happy are the meek; for they shall inherit the earth. 6 Happy are they that hunger and thirst after righteousness; for they shall be satisfied. 7 Happy are the merciful; for they shall obtain mercy. 8 Happy are the pure in heart; for they shall see God. 9 Happy are the peace-makers; for they shall be called the children of God. holiness and happiness (ver. 3—12): 2. A persuasive to impart it to others (ver. 13-16) 3. A description of true holiness (ver. 17. ch. vii. 12): 4. A mark of the true way, warning against false prophets, exhorting to follow after holiness -The poor in spirit, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their guiltiness, helplessness, and who have a humble and contrite spirit; Isa. lvii. 15.-For theirs is the kingdom of heaven-The present, inward kingdom, righteousness, and peace, and joy in the Holy Ghost, and the eternal kingdom, if they endure to the end. 4 They that mourn-For their own sins, and the evil they have done, and mourn after reconciliation with God. They shall be comforted by the pardon of their sins, peace with God, adoption into his family, by the indwelling of the Spirit, and the hope of heaven. 5 Happy are the meek-They that hold all their passions and affections evenly balanced. They shall inherit the earthShall have all things really necessary for life and godliness. They shall enjoy whatever portion God hath given them here, and shall hereafter possess the new heaven wherein dwelleth righteousness. 6 They that hunger and thirst after righteousness-After the holiness here described. They shall be satisfied with it. 7 The merciful-the tender hearted: they who love all men as themselves. They shall obtain mercy-Whatever mercy therefore we desire from God, the same let us show to our brethren. He will repay us a thousand fold, the love we bear to any for his sake. 8 The pure in heart-The sanctified: they who love God with all their hearts. They shall see God-Shall enjoy God, and see him in glory. 9 The peace-makers-They that out of 10 Happy are they that are perse- | cuted for righteousness' sake; for theirs is the kingdom of heaven. 11 Happy are ye when men shall revile and persecute you, and say all manner of evil against you falsely for my sake. 12 Rejoice and be exceeding glad ; for great is your reward in heaven; for so persecuted they the prophets that were before you. 13 Ye (t) are the salt of the earth but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and to be trodden under foot of men. (t) Mark ix. 50. Luke xiii. 84. 14 Ye are the light of the world. love to God and man do all possible good to all men. Peace in scripture implies all blessings, temporal and eternal. They shall be called the children of God-Shall be acknowledged such by God and men. One would imagine a person of this amiable temper and conduct would be the darling of mankind. But Jesus well knew it would not be so, as long as Satan was the prince of this world. He therefore warns them of the treatment all his disciples were to expect, by subjoining, Happy are they who are persecuted for righteousness' sake. 12 Your reward-Even over and above the happiness that results from holiness. [But the reward is not of debt but of grace; Rom. vi. 23.] 13 Ye-Not the apostles, not ministers only; but all ye who are thus holy, are the salt of the earth-Are to season and to preserve others from destruction. If the salt has lost its savour-This is sometimes the case even now in the East, as several travellers state. 14 Ye are the light of the world—If ye are thus holy, you can no more be hid than the sun in the firmament; no more than a city on a mountain-Probably pointing to that on the brow of the opposite hill, called Saphet, the ancient Bethulia. It is very lofty, and may be seen Through this discourse, mark the most exact method which can possibly be conceived. Every paragraph, every sentence is closely connected with that which precedes, and with that which follows it. And is not this the pattern for every 15 Nay, the very design of God in giv. Christian preacher? Let them by studying you this light, was that it might shine. and prayer "rightly divide the word of truth!" 10 For righteousness sake-That is, because they have, or follow after the righteousness here described. He that is truly a righteous man, he that mourns, and is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution. 2 Tim iii. 12. The world will always say, away with such fellows from the earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other men's; their ways are of another fashion. 11 Revile-Who calumniate you when present, and say all evil against you when you are absent. afar. 16 That they may see-and glorifyThat is, that seeing your good works, they may be moved to love and serve God likewise. 17 Think not-Do not imagine, fear, hope, that I am come, like your teachers, to destroy the law or the prophets; I am not come to destroy the moral law, but to fulfil-To establish, illustrate, and explain its highest meaning, both by my life and doctrine. 18 Till all things shall be effectedWhich it either requires or foretells. For the law has its effect, when the rewards are given, and the punishments annexed to it inflicted, as well as when its precepts are obeyed.-[One jot or one tittle-Al 21 Ye have heard-From the scribes reciting the law. Thou shalt do no murder-And they interpreted this as all the other commandments, barely of the outward act. The judgment-The Jews had in every city a court of twenty-three men, who could sentence a criminal to be strangled. But the sanhedrim only (the great council which sat at Jerusalem, consisting of seventy-two men) could sentence to the more terrible death of stoning. That was called the judgment; this the council. 22 But I say unto you-Which of the prophets ever spake thus? They said, Thus saith the Lord. Who hath authority to use this language, but the one Lawgiver, who is able to save and to destroy? Whosoever is angry with his brother Some copies add, without a cause; but this is foreign to the whole scope of our Lord's discourse. If he had only forbid den the being angry without a cause, there was no need of that solemn declaration, I say unto you; for the scribes and Pharisees said as much as this. They taught that men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches that we ought not for any cause to be so 22 But I say unto you, that whosoever is angry with his brother, shall be liable to the judgment; and whosoever shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, Thou fool, shall be liable to hell fire. 23 Therefore if thou bring thy gift to the altar, and shalt there remember that thy brother hath aught against thee, 24 Leave there thy gift before the altar, and go, first be reconciled to thy brother, and then come and offer thy gift. 25 (x) Agree with thine adversary quickly, while thou art in the way angry as to call any man Raca, or fool; nor for any cause to be angry at the person of the sinner, but at his sin only. Happy world! were this plain and necessary distinction thoroughly_understood, remembered, and practised. Ruca means a silly man, a trifler. Whosoever shall say, Thou fool-Shall revile, or seriously reproach any man. Our Lord specifies three degrees of murder, each liable to a sorer punishment than the other; not from men, but from God. Hell-fire-In the valley of Hinnom (whence the word in the original is taken) the children were burnt alive to Moloch. It was afterwards made a receptacle for the filth of the city, where fires were kept to consume it. And it is probable, if any criminals were burnt alive, it was in this horrible place. Thus in its former and latter state, it was a fit emblem of hell. It indicates a degree of future punishment, as much more dreadful than those incurred in the two former cases, as burning alive is more dreadful than either strangling or stoning. 23 Thy brother hath aught against thee -On any of the preceding accounts; for any unkind thought or word, or any that did not spring from love. 24 Leaving thy gift, go-For neither thy gift nor thy prayer will atone for thy want of love; but this will make them both an abomination before God. 25 Agree with thine adversary, or plaintiff in law-a perfect law term. Agree with him whom thou hast offended; while thou art in the way-Instantly, on the spot; before you part. Lest the adversary deliver thee to the judge-Lest he commit his cause to God. Till thou hast paid |